حد کا اصطلاحی مفہوم
ایسے امور جن کی حلت و حرمت اللہ تعالیٰ نے خود بیان فرما ئی ہے اور ان سے تجاوز کرنے سے منع فرما دیا ہے۔ یہ امور " حدود اللہ " کہلاتے ہیں۔ اہل علم نے حد کی اصطلاحی تعریفیں مندرجہ ذیل بیان کی ہیں:
ایسے کام جن کی حلت و حرمت اللہ تعالیٰ نے بیان فرمائی ہو، جیسا کہ ابن منظور افریقی تحریر کرتے ہیں
"وحُدُود الله تعالى الأَشياء التي بيَّن تحريمها وتحليلها وأَمر أَن لا يُتعدى شيء منها۔"8
"حدود اللہ سے مراد ایسی اشیاء ہیں کہ جن کی حلت و حرمت اللہ تعالیٰ نے بیان فرما دی ہے اور یہ حکم دیا ہے کہ ان سے آگے نہ بڑھا جائے۔ "
علامہ زبیدی ؒ (م:1205ھ)حدود کی اقسام اور اس کا مفہوم بیان کرتے ہیں
"فَحُدُودُ ا الله عزّ وجلّ ضَرْبَانِ : ضَرْبٌ منها حُدودٌ!حدَّها للنّاسِ في مَطَاعِمِهم ومَشارِبِهم ومَنَاكِحِهِم وغيرها ممّا أَحَلّ وحَرَّم،وأَمَرَ بالانتِهَاءِ عمّا نَهَى عنه منها ونَهَى عن تَعَدِّيهَا ، والضَّرْب الثانِي عُقوباتٌ جُعِلَتْ لمنْ ركِبَ ما نَهَى عنْه ، كحَدّ السّارِق۔"9
"حدود اللہ کی دو اقسام ہیں: ایک تو ایسی حدود جو لوگوں کے لیے ان کے ماکولات ، مشروبات اور مناکحات وغیرہ میں بسبب حلال اور حرام متعین کی گئی ہیں یہ ان اشیاء سے رکنے کا سبب ہیں جن سے تجاوز کرنے سے روکا گیا ہےاور دوسری قسم وہ سزائیں ہیں جو ممنوع کام کرنے والوں کو دی جاتی ہیں جیسا کہ چور کی حد ۔ "
امام سرخسی ؒ (م:483ھ)حد کی اصطلاحی تعریف کرتے ہوئے لکھتے ہیں
"في الشرع الحد اسم لعقوبة مقدرة تجب حقا لله تعالى ولهذا لا يسمى به التعزير لأنه غير مقدر ولا يسمي به القصاص لأنه حق العباد وهذا لأن وجوب حق العباد۔"10
"شریعت میں حد اس مقررہ سزا کا نام ہے جو بطور حق اللہ...
There are two major parts of Arabic literature i.e. Prose and poetry. Arabic poetry has a great value among the critics and the literati. A series of seven poems known as Muʽallaqāt Sabʽa or ʽAšhara have a great deal in the Arabic poetry. These are the collection of seven or ten long poems that are considered as the excellent work of the pre-Islamic era known as Jāhilīya ages. These poems had been presented in the annual fair of Okaz on the occasion of pilgrimage and awarded to be the top class creative works. After that judgment, golden genres were written with silk and recited judgment, as well as taught consecutively up to date. The ancient Arabic literature is full of such like prized poems but the valuable position met to this compilation is unprecedented. Since the poets of these master pieces are among the most famous figures of the 6th century taken together, these poems provide a good picture of Budouin life besides its connotation of rhetorical semantics figurative devices are tricky during its studies. Metaphor, trope, allusive ironies, metonymies and many more colloquial figures of speech are to be observed in this renowned collection. This article deals with the rhetorical study of Muʽallaqa of Imru’ al-Qais, by identifying the magnificence of assimilation and critism on his poem, alond with the analysis and explanation of its objectives.
Much has been said and written about reflective practice, and in particular reflective dialogue but this has largely been limited to the West. Reflective dialogue is still very much an unexplored area in teacher education in Pakistan. This study, therefore, set out to explore what effects, if any, reflective dialogue has on teachers in a private school in Karachi. The study engaged four teachers from both primary and secondary schools in the process of reflective dialogue. It then looked at the teachers' responses to the process of reflective dialogue and its corresponding effect on them. Data on the uptake of reflective dialogue by these teachers and its effect on them was collected through observations, interviews, dialogue journals and oral reflective sessions. Findings from the study indicate that reflective dialogue is an alternative teacher professional development strategy. In addition, the study reveals that certain personal and professional characteristics are prerequisites for teachers to engage in reflection. These are open-mindedness, wholeheartedness, responsibility, a willingness to take risks, and accessibility to alternate ways of teaching. Furthermore, the study shows that teacher improvement is dependent on both the acquisition of pedagogical skills and the ability to reflect. The study illustrates that reflective dialogue does not only improve classroom practice, but also has an impact on the teacher's person. The study also highlights the significance of the role played by those who help teachers to become reflective (reflective coaches). It identifies what kind of functions the reflective coach would be expected to play in a context like the one that was under study. Recommendations for further inquiry in reflective dialogue as well as, by which reflective dialogue can become a reality in our schools, have also been suggested.