حدود کی تعداد
جرائم حدود کی تعداد کے سلسلے میں اہل علم میں اختلاف پایا جاتا ہے۔ ابن حجر عسقلانی کے نزدیک
" جَمْعُ حَدٍّ وَالْمَذْكُورُ فِيهِ هُنَا حَدُّ الزِّنَا وَالْخَمْرِ وَالسَّرِقَةِ وَقَدْ حَصَرَ بَعْضُ الْعُلَمَاءِ مَا قِيلَ بِوُجُوبِ الْحَدِّ بِهِ فِي سَبْعَةَ عَشَرَ شَيْئًا فَمِنَ الْمُتَّفَقِ عَلَيْهِ الرِّدَّةُ وَالْحِرَابَةُ مَا لَمْ يَتُبْ قَبْلَ الْقُدْرَةِ وَالزِّنَا وَالْقَذْفُ بِهِ وَشُرْبُ الْخَمْرِ سَوَاءٌ أَسَكِرَ أَمْ لَا وَالسَّرِقَةُ وَمِنَ الْمُخْتَلَفِ فِيهِ جَحْدُ الْعَارِيَةِ وَشُرْبُ مَا يُسْكِرُ كَثِيرُهُ مِنْ غَيْرِ الْخَمْرِ وَالْقَذْفُ بِغَيْرِ الزِّنَا وَالتَّعْرِيضُ بِالْقَذْفِ وَاللِّوَاطُ وَلَوْ بِمَنْ يَحِلُّ لَهُ نِكَاحُهَا وَإِتْيَانُ الْبَهِيمَةِ وَالسِّحَاقُ وَتَمْكِينُ الْمَرْأَةِ الْقِرْدَ وَغَيْرَهُ مِنَ الدَّوَابِّ مِنْ وَطْئِهَا وَالسِّحْرُ وَترك الصَّلَاة تكاسلا وَالْفطر فِي رَمَضَان وَهَذَا كُلُّهُ خَارِجٌ عَمَّا تُشْرَعُ فِيهِ الْمُقَاتَلَةُ كَمَا لَوْ تَرَكَ قَوْمٌ الزَّكَاةَ وَنَصَبُوا لِذَلِكَ الْحَرْبَ "64
"ابن حجر عسقلانی نے سترہ جرائم کو حدود میں شامل کیا ہے اور گیارہ جرائم کے متعلق اتفاق ظاہر کیا ہے کہ یہ حدود میں شامل ہیں جو کہ مند رجہ ذیل ہیں ۔ زنا ، قذف ، سرقہ ، بغاوت، شراب نوشی، ارتداد ، حرابہ، ترک صلوٰۃ ، ترک صوم، سحر اور وطی بہائم۔ "
علامہ کاسانی ؒکے مطابق حدود کی تعداد پانچ ہے، جو کہ مندرجہ ذیل ہیں:
"الْحُدُودُ خَمْسَةُ أَنْوَاعٍ حَدُّ السَّرِقَةِ وَحَدُّ الزِّنَا وَحَدُّ الشُّرْبِ وَحَدُّ السُّكْرِ وَحَدُّ الْقَذْفِ۔ "65
ابن قدامہ ؒ حدود کی تعداد سات کا ذکر کرتے ہوئے لکھتے ہیں
"الْحُدُودُ سبعۃأَنْوَاعٍ حَدُّ السَّرِقَةِ وَحَدُّ الزِّنَا وَحَدُّ الشُّرْبِ وَحَدُّ الْقَذْفِوَحَدُّ الحرابۃ وحد الردۃ وحد بغی۔ "66
عبدالقادر عودہ شہید ؒکے بقول حدود کی تعداد سات ہے ، جو کہ یہ ہیں:
"جرائم الحدود معینۃ ومحددۃ العدد وھی سبع جرائم حَدُّ الزِّنَا وَحَدُّ السُّكْرِ وَحَدُّ الْقَذْفِ حَدُّ السَّرِقَةِوَحَدُّ الحرابۃ وحد ارتداد وحد بغی "67
جسٹس تنزیل الرحمن کے مطابق حدود اللہ کی تعداد چھ ہے
"حَدُّ الزِّنَا وَحَدُّ الْقَذْفِ وَحَدُّ الشُّرْبِ حَدُّ السَّرِقَةِ وَحَدُّ الحرابۃوحد الردۃ۔...
Multiparity is a matter of great concern regarding the health of women as well as child. At the same time it has different determinants and socioeconomic backgrounds. Objective: To determine the determinants of lack of family planning in grand multiparous women. Methods: It is a descriptive cross sectional study including 271 GMP patients from DHQ Hospital Okara city. Mean age was 35 ± 10 years. Data was collected with the help of questionnaire and evaluated and analyzed using SPSS version 24. Mean and standard deviation was calculated for quantitative data and frequency and percentages for qualitative data. To measure the determinants of lack of family planning, chi square test was used. P values less than and equal to 0.05 were taken as significant. Results: Most of women belong to rural area 172(63.47%) and areMuslims 259(95.5%). Most of the families lie under upper lower 149 (54.8%) and lower middle group of income 71(26.1%). The reason of last pregnancy was desire for baby boy 66(24.4%), then husband’s wish 45(16.6%)and so on. There is a good association of socioeconomic status and residence of head of family as p < 0.05, (Results are 325.272a, df = 10, p=0.000). There is an association of Gravida and socioeconomic status of head of family as p<0.05. (27.294, df= 20, p=.05). There is a good association between reasons of last pregnancy and gravida as p<0.05, (41.920, df = 24, p=0.001). Conclusions: The grand multiparty is still very common in Okara Pakistan district, considering the easy availability of modern contraceptive methods but very few women are aware of it. The most popular explanation given for present pregnancy by grand multiparous women was an urge for baby boy followed by husband wish. Most of women are Muslims. Rural Women are more socio-economically down and they have grandermultiparty.
This study aimed to explore mathematics teachers' knowledge about the nature of mathematics, mathematics teaching and learning and investigate the sources that shape their viewpoints. In response to emerging issues and questions teachers were engaged in a process of developing their thinking and teaching practice.
The study employed both quantitative and qualitative methods. Data pertaining to the teachers' conceptions of 174 secondary mathematics teachers were obtained using a survey designed by the researcher on the basis of similar surveys described in the literature. To take the study beyond the descriptive findings of the survey and to explore the sources that shape teachers' viewpoints, twenty teachers were then selected to participate in focus group discussion. Finally, two teachers participated in a small intervention study.
The study demonstrates that the teachers' knowledge about the nature of mathematics originates from their social, cultural and religious experiences. For example, the teachers had dual views about the nature of mathematics. On the one hand, teachers believed that mathematics knowledge is divine, created by Allah and therefore irrefutable and absolute. On the other hand, they maintained that mathematics knowledge is a human creation, invented to facilitate religious practices and to support human survival. With reference to their teaching practice, they considered the teacher to be the 'teacher as a fountain of knowledge' and hence students seldom get the opportunity to explore and construct mathematics knowledge and learn it for conceptual understanding.
The study revealed that institutional support, expectations, teachers' personal and professional commitment, their prior mathematics learning experiences and subject content knowledge play an important role in engaging teachers in developing their thinking and teaching practice. Teachers need to be engaged in a process of critically questioning their views and practices as they are deeply rooted in their social and cultural experiences. The contribution of this thesis is that institutional and cultural influences are local, and derived from the Pakistani context, so these have particular significance which should be taken into account in teacher development.