The National policy of Pakistan 2009 provides the vision for education in Pakistan that is, quality education being a means for recognizing the individuals’ potential for societal development. This vision needs to be actualised in classroom learning and teaching. In a way, mathematics for social justice can provide an opportunity to individuals to implement this vision in the classroom teaching of mathematics. This study, therefore, explored the teaching and learning processes of mathematics for social justice of Grade 9 students in a school of Karachi, Pakistan. To understand the processes, an exploratory action research was conducted in the qualitative paradigm. In the study, semi-structured interviews conducted from the students and the mathematics teacher, classroom observations, the reflective diary, and the analysis of students’ work were used as data collection tools. The study has three action research cycles which in turn have eight lessons on the topic of ratio and proportions, with the integration of wastage of food at the consumption level. The study has found out that mathematics for social justice requires using critical dialogues, critical questioning and creation of critical problem-posing questions. These elements create a learning environment that improves the mathematical and social justice education scenario. First, the use of dialogue opens up a useful discussion to analyse the social issue critically. Second, questioning explores the use of mathematical concepts in understanding the social issue. Third, problem-solving questions themselves provide an opportunity to students to apply mathematical knowledge and skills and enable them to ponder on social issues and critically apply their knowledge to seek opportunities for social justice. This study can help teacher and educators to use the pedagogy of mathematics for social justice in their classroom and explore other areas of mathematics for social justice in the Pakistani context.
خدمت خلق نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم بسم اللہ الرحمن الرحیم معزز اساتذہ کرام اور میرے ہم مکتب شاہینو! آج مجھے جس موضوع پر اظہار خیال کرناہے وہ ہے:’’خدمت خلق‘‘ صاحب صدر! خدمت خلق ایک ایسا جذبہ ہے جس سے معاشرہ میں اخوت، ہمدردی اور بھائی چارہ کار جحان پروان چڑھتا ہے، مرجھائے ہوئے چہرے کھل اُٹھتے ہیں ، افسردہ دلوں میں خوشی و مسرت کی لہر دوڑ جاتی ہے۔ صدرِذی وقار! خدمتِ خلق کا جذبہ رکھنے والا شخص کبھی حالات کے تھپیڑوں سے گھبراتا نہیں، جملہ امور کی انجام دہی سے سر خرو ہوتا ہے، پژمردہ دلوں کی ہمدردیاں اس کے ساتھ ہوتی ہیں اور یوں وہ ہر میدان میں کامیابی و کامرانی کے گھوڑے دوڑاتا ہوا آگے بڑھتا جا تا ہے۔ جنابِ صدر! خدمتِ خلق حقوق العباد میں سے ہے، اور حقوق العباد کی ادائیگی اسلامی عبادات کا ایک اہم جزو ہے، حقوق اللہ کی معافی کا امکان بہرحال موجود ہے لیکن حقوق العباد کی ادائیگی کے بارے میں باز پرس ہوگی۔ صاحبِ صدر! خدمتِ خلق کے لیے انفاق فی سبیل اللہ کی عظیم صفت سے متصف ہونا انتہائی ناگزیر ہے، مال خرچ کرنے سے عوام النّاس کے قلوب میں مخیر حضرات کی عزت میں اضافہ ہوتا ہے اور یوں محبت کی فضاء پروان چڑھتی رہتی ہے۔ جنابِ صدر! خدمتِ خلق کے مختلف انداز ہوتے ہیں ، والدین کی خدمت، اساتذہ کی خدمت ، ضعیف حضرات کی خدمت، کمزوروں اور ناداروں کی خدمت، بے کسوں اور کسمپرسوں کی خدمت، اصدقا و اقربا کی خدمت، ہمسائیوں اور عزیزوں کی خدمت، یہ سب خدمت خلق سے ہی ہے۔ لیکن جنابِ صدر! وہ لوگ قسمت کے سکندر ہیں ، مقدر کے دھنی ہیں جوطلباء کی خدمت کرتے ہیں، تو ان کے علمی میدان میں...
Sindh remains a center of great Islamic scholar in early ages till now, scholars of Sindh served in all the fields of Islamic studies. Among Islamic Scholars of Sindh who have left unmatchable repute Sayyed Badi‘ud-Din Shah alR┐shidi, is one of them. He was at home in Quran and its sciences, Hadith and its science, Fiqah and its science. He was author of many books among them was Badi‘ul Taf┐sir, Badi‘ul Taf┐sir (اافتلرس دبعی (currently Contains 11th volumes including excurses (دقمہم (this tafsir adheres to the following sequence: (1) Tafsir of Quran by the Sunnah. (2) Tafsir of Quran by Language. (3) Tafsir of Quran by Opinion. Badi‘ul Tafasir is worthy to get the award of best Sindhi tafsir of this time. In this manuscript it is proved that Badi‘ul Tafasir is best collection of Religious commandments which has been described in detail according to jurisprudential Viewpoints and qualities.
Pakistan has a strong geo-strategic location in South Asia that served as a corridor for subsequent human migration events which configured its genetic variation. Besides, Indo-Pak has previous history of frequent invasions that contributed to the diversity of culture and reshaped its genetic makeup. Pakistani population is categorized in various ethnic groups major of them are Punjabi, Pathan, Baloch, Sindhi, Kashmiri, Hazara and Makrani. I have characterized mitochondrial DNA control region, Y-Chromosomal STRs and autosomal STRs on 318 random individuals from three ethnic groups; Sindhi, Kashmiri and Hazara. Mitochondrial DNA control region analysis revealed that the major proportion of Sindhi and Kashmiri maternal lineage was contributed by South Asian and Eurasian haplogroups respectively. The minor proportion was contributed by East Asian, American and African haplogroups. In Hazara population major maternal components were comprised of Eurasian and South Asian whereas minor maternal components of American and East Asian. Consequently, a series of invasions were reflected in Y-Chromosome gene pool of Pakistani population. Paternally inherited Y-Chromosome STRs analysis showed great haplotype diversity of Sindhi (0.999677), Kashmiri (0.99752) and Hazara (0.99989) populations which were illustrated through median joining network based on haplotypes frequencies. Allelic frequency distribution exhibited that locus DYS385b was more diverse and polymorphic in Kashmiri (0.8001), Sindhi (0.8373) and Hazara (0.8373) populations whereas locus DYS391 was least diverse in Kashmiri (0.4374) and locus DYS392 displayed minimum diversity value in Sindhi (0.4515) and Hazara (0.4515) population. Moreover, in this study 318 individuals from Sindhi, Kashmiri and Hazara populations were genotyped for 15 autosomal STRs. Distribution of allele frequency and other forensic efficiency parameters; for instance Power of Exclusion (PE), Matching Probability (MP) and Power of Discrimination (PD) were estimated for Sindhi, Kashmiri and Hazara populations. Locus D2S1338 exhibited maximum power of discrimination in Sindhi (0.9594), Kashmiri (0.963) and Hazara (0.967). Pairwise linkage disequilibrium was also estimated at a probability level of p<0.05 revealed that three loci D3S1358, TPOX and D8S1179 in Sindhi population were significantly deviated from Hardy-Weinberg equilibrium. On the other hand after applying the Bonferroni correction (p<0.003) only one locus TPOX remain deviated from Hardy-Weinberg equilibrium. Locus D18S51 and D19S433 in Kashmiri and Hazara population respectively displayed deviation at the probability level of p<0.005 however, no deviation was observed after Bonferroni correction (p<0.003). Accordingly, the pattern of heterogeneous admixture and genetic variation of selected Pakistani populations were further unveiled by the comparison with local and global populations through Principal Component Analysis (PCA), Multidimensional Scaling (MDS) and Phylogenetic analysis. PCA based on mitochondrial haplogroups frequency revealed the genetic closeness of all Pakistani populations to each other and also with Uzbekistan. MDS based on Y-chromosome haplotypes exhibited nearness of Kashmiri population with Greece and Serbia whereas Sindhi population indicated the genetic affinity with East Anatolia and Iran. Bipaternal phylogenetic analysis displayed that Sindhi population was in vicinity of Iraq and Kashmiri population was near to South India. Hazara population shared ancestors with Siberia and Mongol populations. Furthermore, the data generated in this comprehensive study can be used to establish lineage of Sindhi, Kashmiri and Hazara population and to develop a data base of Pakistani population for forensic purpose.