In the quiet classroom, between the teacher’s voice and the pupils’ reflections, an old practice and unanswered question still lingers: is caning still appropriate as an educational tool, or has the time come for us to shift to a wise approach based on compassion and understanding? This issue is not merely a matter of school discipline. It touches upon the fundamentals of law, Shariah principles, and the human values that shape the future education of our nation’s children.
Between the Law and Teacher’s Responsibility
In Malaysian legislation, caning is still permitted under specific conditions. The Education Ordinance 1957 and the Education (School Discipline) Regulations 1959 stipulate that only the headmaster, principal, or a teacher who is authorised in writing may mete out this punishment.
The regulations detail that the cane may only be administered to male pupils and must not cause injury. Furthermore, Professional Circular No. 7/2003 emphasises that the punishment must be carried out in a private room and every case must be meticulously recorded.
However, in practice, not everyone understands the fine line between caning as an educational tool and as an expression of anger. This is where the wisdom of an educator, who must weigh the action against the consequences, lies.
The Islamic Perspective: Wisdom First, Punishment Later
Islam emphasises education which is rooted in compassion, not coercion. The Quran asserts: “Invite (all) to the Way of thy Lord with wisdom and beautiful preaching.” (Surah al-Nahl, verse 125). Caning is only mentioned in the context of prayer (solat) and even then, only after a long period of nurturing (tarbiah).
The Prophet PBUH said: “Command your children to pray when they are seven years old, and strike them (if they still refuse) when they are ten years old.” Scholars like Imam al-Nawawi and Imam al-Rafi’e explained that this hadith is not a justification for physical punishment, but a guideline for phased discipline. Punishment is only permitted after three years of patient education and advice.
Caning must be administered without anger, avoiding sensitive areas, and most importantly, without humiliating the pupil. These guidelines align with the Ministry of Education’s Circular prohibiting public punishment. This prohibition is also consistent with Islamic teachings that prioritise protecting a person’s dignity (aib), rather than exposing it.
Global Trends: From Fear to Guidance
The global tide is clearly moving towards education without violence. This is driven not only by Western countries but also by Muslim-majority nations that have adopted it as policy.
For instance, as early as 2010, Tunisia took progressive steps by banning all forms of physical punishment against children, including at school and at home. Additionally, Tajikistan followed suit, passing a law for a full prohibition on physical punishment in all settings as of June 2024. The actions of these two nations are not merely following the global trend, but driven by an awareness of children’s rights and a re-emphasis on the Islamic principles of rahmah (mercy) and ihsan (benevolence).
Moreover, this parallels what has been demonstrated in European countries like Sweden, Finland, Norway, and Germany, which completely banned physical punishment, decades ago. They have successfully proven that a more effective disciplinary system can be built on communication, social responsibility, and respect, rather than fear. Following this, Japan and South Korea have also abandoned caning but maintain discipline through the values of shame (social conscience) and teamwork.
Conversely, Malaysia and several other countries still retain caning in a restriction form. In our country, the debate often revolves around two major viewpoints: the group that still sees caning as a symbol of educating manners. On the other hand, the progressive group considers it a feudal legacy unsuited to the psychology of pupils today.
Yet, amidst this debate, the real question is not ‘to cane or not to cane’. The real question is what our ultimate goal is and how to achieve it using the most effective and ethical methods
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Maqasid al-Shariah and Educational Balance
When viewed through the lens of Maqasid al-Shariah (Objectives of Shariah), education must protect five fundamental aspects: religion, life, intellect, lineage, and property. Caning that injures the body or leaves trauma clearly violates the principle of protecting the intellect and life. Similarly, punishments that humiliate pupils publicly contradict the principle of protecting dignity (‘irdh).
An approach that prohibits such punishments is clearly stipulated in the Malaysian Ministry of Education’s Circulars. A wise approach, such as counselling, advice, and guidance, is closer to the spirit of Islamic Shariah itself.
It nurtures the soul without oppressing, and changes behaviour through awareness, not fear.
A legal maxim in fiqh states: “Dar’ al-mafasid muqaddam ‘ala jalb al-masalih,” which means rejecting harm takes precedence over seeking benefits. If caning brings more harm than benefit, it is better to replace it with a wise approach.
Protecting the Vulnerable
In the context of Malaysian legislation, two main acts that the entire community must pay attention to are the Child Act 2001 and the Persons with Disabilities Act 2008, which clearly provide special protection to children, including those with disabilities (OKU). This is in line with Islamic principles that demand greater care for those who are weak and vulnerable to danger.
The Prophet PBUH himself showed great respect for this group. Abdullah Ibn Ummi Maktum, a visually impaired companion, was appointed a muazzin (caller to prayer) and was once appointed as the imam and acting leader of Madinah when the Prophet PBUH went to battle.
This story symbolises Islam’s recognition of human dignity, regardless of physical shortcomings.
In fact, in his Farewell Sermon, he emphasised that there is no superiority of white over black, or Arab over non-Arab, except through piety (taqwa) to Allah SWT.
Towards Wise Schools and Alternative Punishments
The balance between civil law, Shariah, and global values requires us to re-evaluate our educational philosophy. Schools must strengthen the role of counsellors, build guidance systems, and instil a culture of empathy among teachers.
Caning does not need to be abolished entirely, but placed at the far end of the scale, serving as a last resort after all wise approaches have failed. An alternative punishment in the form of restorative justice needs to be introduced.
Punishments involving welfare work, such as cleaning the school buildings and environment, followed by counselling and advice, could be introduced. Discipline born from awareness will last longer than discipline born merely from fear.
In conclusion, the cane might enforce discipline momentarily, but wisdom builds character, and restorative justice is for eternity. Education is not an arena for subduing children with fear, but for developing their souls with understanding, compassion, and ihsan (benevolence).
It is indeed difficult to educate pupils. This path has never been easy. But when all parties join hands—parents educating in their way at home, teachers educating with wisdom at school, and the community educating by example outside the school gates—then it is not impossible to produce a truly civilised generation. If everyone merely points fingers and shirks responsibility, then no matter how many laws are enacted or regulations created, it will never touch the root of the real issue, that is, education based on wisdom.
Only with a wise approach will education return to its original spirit: forming human beings who are ethical, thoughtful, and soulful.
That is the true victory in the world of education—not when the cane is raised high, but when kindness is held higher than anger.
