Among the proper etiquettes is that, in carrying out the prescribed punishment, the imam should intend three things:

First: compliance with Allah’s command to enforce the prescribed punishments, for this is among what Allah has made obligatory upon His servants. He should not intend thereby to vent personal resentment or to seek revenge.

Second: he should intend to ward off corruption, for there is no doubt that these acts of disobedience are corruption. Allah, Exalted is He, commanded that the prescribed punishments be carried out upon those who commit them only in order to ward off their corruption and the anticipated corruption of others, should the prescribed punishment not be enforced upon them.

Third: the reform of people. Among those whom he seeks to reform is the criminal upon whom he carries out the prescribed punishment. Thus, he should intend his reform and that Allah, Exalted is He, will forgive him for what has passed.

These three matters must be borne in mind by the ruler, but some rulers intend nothing but revenge.

Do these three etiquettes also apply to the teacher?

The answer is: yes. He should undoubtedly intend thereby to ward off corruption and to reform this student and others as well. But does this constitute the fulfillment of an obligation ordained by Allah? We may say that it falls under this category, although we do not venture to say that it reaches the level of an obligation. Rather, we say that it is something legislated; thus, it is legislated for us to ward off corruption by every means.

His words, “the imam”: the meaning of imam differs according to the context. When we speak of criminal offenses, prescribed punishments, and similar matters, the imam meant is the one who holds the highest authority in the state. When we speak in the chapter on congregational prayer, we say that the imam in prayer means the imam of the mosque and the like. Thus, the imam