https://www.facebook.com/968973232968801/

MyGen-Zee muslims by AdamQutub, Abule egba, Agege, Lagos (2026)

29/09/2026

🕌⏰ WHEN WORK GETS IN TGE WAY OF SOLAH: What Should A Muslim Do?

Question:
My work sometimes prevents me from praying on time because of the nature of the workplace and its cleanliness. Can I delay the prayers and make them up when I return home?

📖 The Answer

Allah ﷻ says:

«إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا
“Indeed, prayer has been prescribed upon the believers at specified times.”
(Qur’an 4:103)»

Therefore, the basic rule is that every obligatory prayer should be performed within its prescribed time. Work should not normally be used as a reason to deliberately postpone prayer until its time has passed.

🧹 What if the workplace is not clean?
If there is a clean place available—even a small space, outside the workplace, or another suitable area—you should pray there.

The Prophet ﷺ said:
«جُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا
“The earth has been made for me a place of prostration and a means of purification.”
(Sahih al-Bukhari & Sahih Muslim)»

So, a person does not necessarily need a mosque or special prayer room to perform the prayer.

🤲 What if praying every prayer separately becomes genuinely difficult?

Islam is a religion of ease and does not intend unnecessary hardship.
Allah ﷻ says:
«لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا
“Allah does not burden a soul beyond what it can bear.”
(Qur’an 2:286)»

In genuine circumstances of hardship, some scholars permit combining Dhuhr with ‘Asr and Maghrib with ‘Isha, according to the applicable conditions of the ruling. This should be treated as an exception for genuine hardship, not as a permanent replacement for praying on time.

Ibn ‘Abbas رضي الله عنهما reported:
«أَرَادَ أَنْ لَا يُحَرِّجَ أُمَّتَهُ
“He intended not to cause hardship for his Ummah.”
(Sahih Muslim)»

⚠️ But don't make “work” an excuse to abandon prayer. Before accepting that prayer must be delayed, try to find a solution:

✅ Speak respectfully with your employer.
✅ Find a clean place where you can pray.
✅ Keep a small prayer mat with you.
✅ Arrange your breaks around prayer times where possible.
✅ If genuine hardship occurs, learn the correct rulings concerning combining prayers.

The prayer may take only a few minutes, but its importance is enormous.

The Prophet ﷺ said:
«إِنَّكَ لَنْ تَدَعَ شَيْئًا لِلَّهِ عَزَّ وَجَلَّ إِلَّا أَبْدَلَكَ اللَّهُ بِهِ مَا هُوَ خَيْرٌ لَكَ مِنْهُ
“You will never leave something for the sake of Allah except that Allah will replace it with something better for you.”
(Reported by Ahmad; authenticated by scholars)»

🌙 Remember:
Don't arrange your prayer around your life; arrange your life around your prayer.

Work is important. Earning a living is important. But the five daily prayers are an obligation from Allah.

May Allah make it easy for us to establish our prayers regardless of our circumstances. 🤲

والله أعلم
©️ AdamQutub

28/09/2026

🕋 WHEN SOMEONE DIES BEFORE FULFILLING HAJJ: What Happens?

The Question

What is the Islamic ruling regarding someone who dies while still owing Hajj?

The Answer

If a Muslim dies while Hajj al-Islām (the obligatory Hajj) is still due upon them, or while they have an unfulfilled vow to perform Hajj, the matter of performing Hajj on their behalf may arise from their estate, just as their debts are settled from their wealth.

Ibn ʿAbbās رضي الله عنهما narrated that a woman from Juhaynah came to the Prophet ﷺ and said:
««إِنَّ أُمِّي نَذَرَتْ أَنْ تَحُجَّ فَلَمْ تَحُجَّ حَتَّى مَاتَتْ، أَفَأَحُجُّ عَنْهَا؟ قَالَ: نَعَمْ، حُجِّي عَنْهَا، أَرَأَيْتِ لَوْ كَانَ عَلَى أُمِّكِ دَيْنٌ أَكُنْتِ قَاضِيَتَهُ؟ اقْضُوا اللَّهَ الَّذِي لَهُ، فَاللَّهُ أَحَقُّ بِالْوَفَاءِ»
“My mother vowed to perform Hajj, but she died before performing it. Should I perform Hajj on her behalf?” He ﷺ said, “Yes, perform Hajj on her behalf. What do you think—if your mother had owed a debt, would you have paid it? Fulfil the obligation owed to Allah, for Allah is more deserving of having His obligations fulfilled.”
— Sahih al-Bukhari»

📌 What does this mean?

The hadith establishes that Hajj can be performed on behalf of a deceased person in certain circumstances, particularly when an obligation or vow remained unfulfilled.

Scholars differed, however, on whether Hajj must automatically be performed for every deceased person who had not performed an obligatory Hajj.

- Ibn ʿAbbās, Zayd ibn Thābit, Abū Hurayrah and al-Shāfiʿī held that Hajj may be performed on behalf of the deceased, with the financial obligation being addressed from the estate according to their legal reasoning.
- Imām Mālik held that if the deceased left instructions (a bequest) for Hajj, it should be performed from one-third of the estate; if they did not leave such an instruction, Hajj is not performed on their behalf.

🌿 Important Context

This issue should not be confused with simply saying, “Anyone who dies without performing Hajj must have Hajj done for them.” The ruling depends on why Hajj was due, whether the person had the ability to perform it, whether it was a vow, and the school of Islamic jurisprudence being followed.

Therefore, if someone dies with Hajj still outstanding, their family should consult a qualified scholar before distributing the estate, especially where debts, bequests, or other financial obligations are involved.

Allah knows best.

🤲 A Lesson for Us

Hajj is not merely a journey—it is an obligation with serious financial and spiritual responsibilities. If a person has the ability to perform Hajj, they should not unnecessarily postpone it.

©️ AdamQutub

26/09/2026

⚖️ YOU KNEW IT WAS HARAM, BUT YOU DONT KNOW IT WAS A MAJOR SIN; Are You Still Accountable🤷‍♂️?

Knowing that an act is haram but not knowing that it is classified as a major sin (kabīrah) does not necessarily mean that the sin ceases to be a major sin.

However, ignorance can sometimes be considered a valid excuse in Islam, depending on the person's circumstances—for example, someone who is new to Islam or genuinely had no reasonable way of knowing the ruling.

Allah says:
﴿رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا﴾
"Our Lord, do not hold us accountable if we forget or make a mistake."
(Qur'an 2:286)

And the Prophet ﷺ said:
«إِنَّ اللَّهَ تَجَاوَزَ لِي عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا اسْتُكْرِهُوا عَلَيْهِ»
"Indeed, Allah has pardoned my Ummah for mistakes, forgetfulness, and what they are forced into."
(Ibn Mājah 2045; authenticated by scholars)

But once a person learns that what he has done is sinful, he should not persist in it. Rather, he should immediately turn to Allah in sincere repentance. 🤲

Allah says:
﴿وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾
"And turn to Allah in repentance, all of you, O believers, that you may succeed."
(Qur'an 24:31)

The Prophet ﷺ also said:
«كُلُّ بَنِي آدَمَ خَطَّاءٌ، وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ»
"Every son of Adam sins, and the best of those who sin are those who repent."
(Tirmidhi 2499)

🌿 What Should You Do?

If you have discovered that you committed a sin:
1. Stop the sin.
2. Regret what you did.
3. Seek Allah's forgiveness.
4. Firmly intend not to return to it.
5. If the sin involved another person's rights, restore their right or seek to rectify the harm.

So, do not despair because of your past. Once you know, repent and seek knowledge so that you can avoid falling into the same mistake again. 🤍
And Allah knows best.

©️ AdamQutub

23/09/2026

🪦 IS IT PERMISSIBLE TO WRITE ON GRAVES? Qur’anic Verses or Supplications?

Some people may think that writing a Qur’anic verse or a supplication on a grave is a good thing because it reminds people of death and encourages them to pray for the deceased. But is this what the Sunnah teaches? 🤔
📖 First: Writing Qur’anic Verses on Graves
The majority of scholars considered writing Qur’anic verses on graves to be disliked, such as:
﴿إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾
“Indeed, to Allah we belong, and indeed, to Him we will return.”
Qur’an 2:156
Or:
﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾
“Every soul shall taste death.”
Qur’an 3:185

This is because it has not been authentically reported that the Prophet ﷺ or his Companions used to write Qur’anic verses on graves.

⚠️ What Did the Prophet ﷺ Prohibit?
Jābir رضي الله عنه reported that the Prophet ﷺ said:
«نَهَى رَسُولُ اللَّهِ ﷺ أَنْ يُجَصَّصَ الْقَبْرُ، وَأَنْ يُقْعَدَ عَلَيْهِ، وَأَنْ يُبْنَى عَلَيْهِ»
“The Messenger of Allah ﷺ prohibited plastering graves, sitting on them, and building over them.”
— Sahih Muslim
A narration in Sunan an-Nasa’i also mentions the prohibition of writing on graves.

🤲 What About Writing Supplications?
For example:
“O Allah, have mercy upon him.”
“O you who stand here, pray for me.”
The safer approach is that supplication should be made for the deceased rather than written on the grave.
The Prophet ﷺ taught us to supplicate for the deceased when visiting graves. He ﷺ said:
«السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ...»
“Peace be upon you, dwelling place of believing people. Indeed, if Allah wills, we will join you...”

It is also reported that the Prophet ﷺ placed a stone at the grave of ‘Uthmān ibn Maẓ‘ūn رضي الله عنه and said:
«أَتَعَلَّمُ بِهَا قَبْرَ أَخِي»
“I identify the grave of my 🪦 Is It Permissible to Write on Graves? Qur’anic Verses or Supplications?
Some people may think that writing a Qur’anic verse or a supplication on a grave is a good thing because it reminds people of death and encourages them to pray for the deceased. But is this what the Sunnah teaches? 🤔
📖 First: Writing Qur’anic Verses on Graves
The majority of scholars considered writing Qur’anic verses on graves to be disliked, such as:
﴿إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾
“Indeed, to Allah we belong, and indeed, to Him we will return.”
Qur’an 2:156
Or:
﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾
“Every soul shall taste death.”
Qur’an 3:185
This is because it has not been authentically reported that the Prophet ﷺ or his Companions used to write Qur’anic verses on graves.
⚠️ What Did the Prophet ﷺ Prohibit?
Jābir رضي الله عنه reported that the Prophet ﷺ said:
«نَهَى رَسُولُ اللَّهِ ﷺ أَنْ يُجَصَّصَ الْقَبْرُ، وَأَنْ يُقْعَدَ عَلَيْهِ، وَأَنْ يُبْنَى عَلَيْهِ»
“The Messenger of Allah ﷺ prohibited plastering graves, sitting on them, and building over them.”
— Sahih Muslim
A narration in Sunan an-Nasa’i also mentions the prohibition of writing on graves.
🤲 What About Writing Supplications?
For example:
“O Allah, have mercy upon him.”
“O you who stand here, pray for me.”
The safer approach is that supplication should be made for the deceased rather than written on the grave.
The Prophet ﷺ taught us to supplicate for the deceased when visiting graves. He ﷺ said:
«السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ...»
“Peace be upon you, dwelling place of believing people. Indeed, if Allah wills, we will join you...”
It is also reported that the Prophet ﷺ placed a stone at the grave of ‘Uthmān ibn Maẓ‘ūn رضي الله عنه and said:
«أَتَعَلَّمُ بِهَا قَبْرَ أَخِي»
“I identify the grave of my brother with it.”
This indicates the permissibility of marking a grave when there is a need to identify it, rather than decorating it or covering it with extensive inscriptions.

🌿 So, What Is Better?
Keep the grave simple, in accordance with the Sunnah, and replace inscriptions with sincere supplication:
﴿رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ﴾
“Our Lord, forgive us and our brothers who preceded us in faith.”
— Qur’an 59:10

The deceased does not need beautiful words written on their grave as much as they need a sincere prayer from a living heart. 🤲
And Allah knows best.
﴿رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ﴾
“Our Lord, forgive us and our brothers who preceded us in faith.”
— Qur’an 59:10

The deceased does not need beautiful words written on their grave as much as they need a sincere prayer from a living heart. 🤲

And Allah knows best.

©️ ADAMQUTUB

21/09/2026

💰 WHAT IS THE ISLAMIC RULING ON A BANK DEPOSIT WITH A FIXED RETURN?
ما حكم الوديعة البنكية ذات العائد الثابت؟

A Practical Islamic Perspective on the Deposit, Its Interest, and Its Zakat

بسم الله الرحمن الرحيم

A bank deposit that guarantees a fixed return or interest on the deposited principal is considered Ribā (interest/usury) and is prohibited in Islam, because it involves a predetermined increase over the original capital.

Allah ﷻ says:

«﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ ۝ فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ ۖ وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ﴾

“O you who believe, fear Allah and give up what remains of interest, if you are truly believers. If you do not, then be informed of a war from Allah and His Messenger. But if you repent, you may retain your principal—you will neither wrong nor be wronged.”

[Qur’an 2:278–279]»

These are among the strongest verses concerning the prohibition of Ribā. Allah ﷻ warns of an extremely serious consequence for those who persist in dealing with it.

---

1️⃣ What If the Person Did Not Know It Was Haram?

If someone entered into such a deposit without knowing its Islamic ruling, ignorance of the ruling may be an excuse that reduces or removes the sin, depending on the circumstances.

Once the person becomes aware of the ruling, they should:

- 🤲 Repent sincerely to Allah.
- ❤️ Regret what has happened.
- ✋ Stop the prohibited transaction when reasonably possible.
- 🛡️ Resolve not to return to it.

Allah ﷻ says:

«﴿وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ﴾

“But if you repent, you may retain your principal—you will neither wrong nor be wronged.”

[Qur’an 2:279]»

---

2️⃣ What If Withdrawing the Money Early Causes a Loss?

Suppose a person has placed money in a fixed-term deposit and discovers that the transaction is impermissible, but withdrawing the money before the maturity date would cause them to lose part of their original capital.

The basic principle is that after repenting from Ribā, the person is entitled to their original principal, without benefiting from the interest.

Allah ﷻ says:

«﴿وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ﴾

“If you repent, you may retain your principal—you will neither wrong nor be wronged.”

[Qur’an 2:279]»

Therefore, if terminating the deposit immediately would result in losing part of the original capital, it may be permissible to wait until the end of the agreed term in order to preserve the principal, provided that the person does not personally benefit from the accumulated interest.

This is consistent with the Islamic legal principle of preventing harm.

The Prophet ﷺ said:

««لَا ضَرَرَ وَلَا ضِرَارَ»

“There should be neither harming nor reciprocating harm.”

Reported by Ibn Mājah (2341) and Mālik in Al-Muwaṭṭaʾ.»

---

3️⃣ What Should Be Done With the Interest?

⚠️ The interest generated from the deposit should not be treated as lawful personal income.

A person should not use the interest for:

- Personal expenses
- Food and clothing
- Building personal wealth
- Investments for personal benefit

Rather, the interest should be disposed of by giving it to the poor and needy or spending it on beneficial public causes, with the intention of getting rid of unlawful wealth, not with the intention of giving voluntary charity for reward.

This distinction is important: the person is not seeking reward for giving away Ribā; rather, they are removing unlawful money from their possession.

A related principle can be understood from the narration concerning Barīrah رضي الله عنها.

The Prophet ﷺ was offered some meat. He was told that it had been given to Barīrah as charity. He ﷺ said:

««هُوَ لَهَا صَدَقَةٌ، وَلَنَا هَدِيَّةٌ»

“It is charity for her, but a gift for us.”

Ṣaḥīḥ al-Bukhārī (1495); Ṣaḥīḥ Muslim (1074).»

The scholars use this narration, among other evidences, in discussing the distinction between money that is unlawful for one person to benefit from and money that may be disposed of appropriately.

---

4️⃣ What About the Zakat on the Original ₦50,000?

The original capital remains the person's lawful property and is therefore subject to Zakat if the conditions for Zakat are fulfilled.

For example, if the ₦50,000 reaches the Nisāb and remains in the person's ownership for one complete lunar year (ḥawl), Zakat becomes due at the rate of:

2.5% (one-quarter of one-tenth)

However, one important point is that Nisāb is not simply a fixed ₦50,000 threshold. It is generally measured against the value of 85 grams of gold (according to the gold standard mentioned in this ruling), so the actual naira threshold changes as the price of gold changes.

If ₦50,000 does meet the applicable Nisāb and the other conditions are fulfilled, then:

₦50,000 × 2.5% = ₦1,250

Therefore:

💰 Zakat due = ₦1,250

---

5️⃣ What Should a Muslim Do After Repenting?

After discovering that a financial transaction involves Ribā, a Muslim should strive to avoid transactions containing Ribā or doubtful elements and seek lawful Islamic alternatives.

Allah ﷻ says:

«﴿وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ﴾

“And whoever returns to it, then Allah will take vengeance upon him.”»

Note: The wording and reference in the source text appear to contain an attribution error. The phrase concerning returning to Ribā is from Qur’an 2:275, where Allah ﷻ says:

«﴿وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ﴾

“But whoever returns to it—those are the companions of the Fire; they will abide therein eternally.”

[Qur’an 2:275]»

---

🌿 In Summary

If you discover that a fixed-return bank deposit is based on Ribā, then:

✅ Repent sincerely to Allah.

✅ Preserve only your original lawful capital.

❌ Do not regard the predetermined interest as lawful personal income.

💰 Dispose of the interest by giving it to the poor/needy or suitable public-benefit causes, intending to rid yourself of unlawful wealth.

🧾 The original capital is subject to Zakat when the conditions of Nisāb and a complete lunar year are fulfilled.

🤲 Afterward, seek lawful financial alternatives and stay away from Ribā and doubtful transactions.

May Allah ﷻ accept our repentance, provide for us through what is ḥalāl, and place blessing in what He provides.

اللهم ارزقنا الحلال، وبارك لنا فيه، واصرف عنا الحرام.

May Allah send His peace and blessings upon our Prophet Muhammad ﷺ, his family, and his Companions.

والحمد لله رب العالمين.

©️ AdamQutub

10/09/2026

اختبر معلوماتك فى كتاب الله.........📖📖
Qur'anic Quiz.....🧏‍♂️✍️
WHAT CHAPTER OF THE HOLY QUR'AN HAS IT'S BEGINNING NOT START WITH "Bismillahi Rahmoni Raheem"

Think, learn and engage it's as though you're getting close to Allah👍

09/09/2026

🌿 DISCIPLINE OR COMPASSION? — The Islamic Perspective on Physical Punishment in Education.

A balanced look at Islamic teachings, Prophetic guidance, and modern educational wisdom 📚🕌
The issue of physically disciplining children and students has long been discussed among Muslim scholars and educators. Some scholars permitted limited disciplinary hitting under strict conditions, while many contemporary educators strongly discourage it because of its possible psychological and educational consequences.

🔴 PHYSICAL PUNISHMENT IN EDUCATION:
Physical punishment of students is one of the issues that has received different opinions among Islamic jurists and educators. Their views can generally be divided into two approaches.
🟢 First: The view permitting controlled disciplinary punishment.
A number of classical jurists permitted limited physical discipline of a child, particularly when the child reached the age of ten and persistently neglected prayer or committed serious misconduct.
However, this permission was accompanied by strict conditions:
The punishment must not be severe or excessive.
It must not cause serious pain or injury.
It must not leave marks or disfigure the body.
It must not cause wounds.
Its purpose must be discipline and correction, not revenge or anger.

📖 1. The evidence from the Sunnah
The Prophet Muhammad ﷺ said:«مُرُوا أولادكم بالصلاة وهم أبناء سبع سنين، واضربوهم عليها وهم أبناء عشر، وفرّقوا بينهم في المضاجع»
رواه أبو داود.
“Command your children to pray when they are seven years old, and discipline them for it when they are ten, and separate them in their beds.”
(Reported by Abu Dawud.)
The classical argument is that parents, teachers and educators have a responsibility to observe children's behaviour and correct them when they seriously neglect their duties, so that they can gradually develop good habits and noble character.

⚖️ 2. Limits on Physical Punishment
One of the evidences cited concerning the limitation of punishment is the statement of the Prophet ﷺ:
«لا يُجلد أحدٌ فوق عشرة أسواط إلا في حدٍّ من حدود الله»
رواه البخاري
“No one should be flogged with more than ten lashes except in one of the limits prescribed by Allah.”
(Reported by al-Bukhari and Muslim.)
Another narration states:
«لا عقوبة فوق عشر ضربات إلا في حدٍّ من حدود الله».
“There should be no punishment of more than ten lashes except in one of the limits prescribed by Allah.”
Based on this and other scholarly discussions, those who permitted disciplinary punishment emphasized that it must never become excessive.
Some jurists also stated that educational discipline should be much more limited, with some restricting it to only a few light strikes when absolutely necessary.

👨‍🏫 3. An Example from the Companions
It is reported that Abu Bakr رضي الله عنه struck his servant when the servant lost his camel, while the Prophet ﷺ smiled and remarked:
«انظروا إلى هذا المُحْرِم ما يصنع»
“Look at this person in a state of ihram and what he is doing.”
(Reported by Abu Dawud.)
This narration has been cited by some scholars as evidence that disciplinary punishment may be permissible in certain circumstances, provided that it remains within acceptable limits.

⚠️ CONDITIONS MENTIONED BY SOME JURISTS
Those who allowed disciplinary hitting did not consider it an unrestricted right. Rather, they placed conditions around it.
1️⃣ It must not be excessive
The punishment should be appropriate in manner, intensity and circumstance.
The educator should know that it is safe, should use the hand rather than a dangerous instrument, and should only use it according to the level of need.
Some scholars distinguished between punishments connected with legally prescribed limits and ordinary educational discipline, stressing that educational punishment must remain extremely limited.
2️⃣ It should be with the permission of the child's guardian
Simply handing a child over to a teacher does not necessarily mean that the teacher has unrestricted permission to physically punish the child.
If physical discipline is a recognized practice and the guardian has clearly accepted it, then permission may be understood accordingly.
3️⃣ The child must be capable of understanding discipline
It was reported that Imam Ahmad was asked about teachers disciplining children. He replied that the punishment should correspond to the child's wrongdoing, and that the teacher should be extremely careful about using physical punishment.
If the child is too young to understand the reason for the punishment, the child should not be hit.
The same principle is mentioned in discussions of Islamic jurisprudence concerning the teacher's right to discipline a student: the discipline must be appropriate, limited, authorized and directed toward education rather than harm.

🟢 SECOND: The Opposing View:
NO PHYSICAL PUNISHMENT IN EDUCATION
Another approach, particularly among some contemporary educators and scholars, is that physical punishment should not be used as an educational method.
They support their position with evidence from the Qur'an, Sunnah, and educational and psychological considerations.

📖 1. Evidence from the Qur'an
Allah says:
﴿وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ﴾
“Do not transgress. Indeed, Allah does not love those who transgress.”
[Qur'an 2:190]
Allah also says:
﴿وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا﴾
“Those who harm believing men and believing women without them having done anything to deserve it have certainly taken upon themselves the burden of slander and manifest sin.”
[Qur'an 33:58]
These verses are presented as emphasizing the prohibition of unjustified harm and abuse.

🌙 2. Guidance from the Sunnah:
One of the strongest pieces of evidence cited is the statement of ʿĀ’ishah رضي الله عنها:«ما ضرب رسول الله ﷺ شيئًا قط بيده، ولا امرأة، ولا خادمًا، إلا أن يجاهد في سبيل الله»
“The Messenger of Allah ﷺ never struck anything with his hand—not a servant, not a woman—except when striving in the cause of Allah.”
(Reported by Muslim.)
This demonstrates the exceptional restraint of the Prophet ﷺ in his dealings with people.
Another narration states:
“The believer is protected from harm except when there is a legitimate right.”
The scholars explain this generally as meaning that a person's dignity and physical safety should not be violated except where there is a legitimate and recognized reason.

🧠 3. Educational And Psychological Evidence:
Islam is a religion that values knowledge and encourages people to make use of sound and beneficial means.
Many specialists in education and psychology argue that physical punishment is not the most effective educational method.
💔 Physical punishment can produce aggression
When physical punishment becomes a regular method of upbringing, it may cause the punished child to develop aggressive behaviour.
The child may also begin to look at the person who beats them with resentment, hatred and fear.
🗣️ Education should be built on dialogue.The relationship between teacher and student should not be based primarily on fear.
Rather, it should encourage respect and a desire to learn.
📚 Physical punishment is not considered the best educational tool
From an educational and psychological perspective, physical punishment is viewed by many specialists as an undesirable method, particularly when compared with constructive forms of discipline.
It can also become an expression of failure when an educator has no other effective means of correcting behaviour.
🌟 The Prophet ﷺ as the Greatest Educational Example
The Prophet Muhammad ﷺ was the first and greatest teacher of this Ummah.
He did not make physical punishment his method of teaching children. Instead, he was an example of mercy, patience, gentleness and wisdom.
Allah says:
﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾
“Indeed, in the Messenger of Allah you have an excellent example for whoever hopes in Allah and the Last Day and remembers Allah often.”
[Qur'an 33:21]
Therefore, the Prophetic model should be the foundation of Islamic education.
🌿 The Importance of Gentleness
Imam al-Shatibi رحمه الله said:
“Knowledge and religion are not acquired through violence; rather, they are attained through gentleness and kindness. That is why the Prophet ﷺ was the best of people in teaching. No one ever saw harshness or rudeness from him.”
This principle is extremely important for teachers and parents:
A child learns better when they feel safe, respected and understood.

🚫 10. HARMFUL EDUCATIONAL METHODS THAT NEEDS TO NE AVOIDED:
There are many negative methods that educators and parents should avoid.
These include:
📢 Shouting, constant reprimanding and blaming
⚠️ Threatening and giving harsh commands
😒 Mocking and insulting
⚖️ Comparing children with one another
🗣️ Excessive lecturing and preaching
👎 Assuming the worst about a child
🔍 Constant accusations and condemnation
❌ Continuous criticism and warnings
🔒 Harsh punishment and violence
🚫 Preventing the child from moving as a means of punishment
🔒 Locking or imprisoning the child
😠 Forcing the child through intimidation
🫨 Shaking the child
👨‍👩‍👦 Imposing the parent's opinion while completely suppressing the child's views
❌ Always interpreting the child's actions negatively

🌿 11. THE BALANCE ISLAMIC APPROACH IS THAT PHYSICAL DISCIPLINARY PUNNISHMENT,
Where some scholars permit it, should never be the starting point of education.
It should be regarded as an exception and a last resort, subject to strict conditions. The educator should first try to correct the child through explanation, advice, encouragement and appropriate consequences.
And an educator can establish authority without creating hatred or fear.

👍THE BASIC PRINCIPLES SHOULD ALWAYS BE:
❤️ Gentleness
🤲 Mercy
🗣️ Dialogue
🧠 Understanding
🌟 Encouragement
🎁 Rewarding good behaviour
⚖️ Fairness
👨‍👩‍👦 Cooperation between parents and teachers
🌟 Encouragement
Praise the student who performs well.
🎯Use Different Educational Methods
Physical punishment is not the only way to motivate a student to study or behave properly.
A wise teacher should combine appropriate methods of:
🎁 Rewards
⚖️ Reasonable consequences
A student who repeatedly misbehaves may face appropriate non-violent consequences, such as losing certain privileges or having their parents contacted.
🗣️ Advice and explanation
Explain why a behaviour is wrong rather than simply punishing the child.
The teacher's goal should always be:
To reform the student—not merely to punish the student.

🕌 Conclusion
The debate over physical punishment in education should not be reduced to simply saying “Islam permits hitting” or “Islam completely rejects discipline.”
The classical discussion contains specific conditions and restrictions, while many contemporary educators strongly discourage physical punishment because of its psychological and educational consequences.
What is unquestionably important is that discipline must never be driven by anger, humiliation, revenge or cruelty.
The closer an educator comes to the Prophetic model of mercy, patience, wisdom and gentleness, the more likely education will produce not merely an obedient child, but a good human being. 🌱❤️
✨ “CORRECT THE BEHAVIOUR WITHOUT BREAKING THE CHILD...

©️ AdamQutub

MyGen-Zee muslims by AdamQutub

29/09/2026

28/09/2026

26/09/2026

23/09/2026

21/09/2026

10/09/2026

09/09/2026

Address

Website

Alerts

Shortcuts

Share

Category

Listing takedown request