محمود تيمور كمصلح اجتماعي

Born in 1894 in "Darb Sadah" of Cairo: Mehmood Taimur has attained a distinguished place in the world of literature. Besides writing literature, he has also written many essays/articles. He has highlighted social problems in his social essays and has become a social reformer. He has pinpointed the following social issues in these essays: (1) He has exposed the social ills like class distinction: sexual deprivation destitute and ignorance. (2) He has also acquainted the people about the causes of polygamy and divorce in the light of Shariat and rejects the contention with the solid argument that woman is a weak creature subjected to all kind of wrong treatment. Every person has a right to lead a peaceful life in this world and no one has the right to deprive him of this privilege except owing to some Islamic law. Most of the people were unaware of the rights of woman granted by Islam or they were not accepting them but Mehmood Taimur has presented all those rights in a beautiful way before society that is why on reading his social essays man reaches the conclusion that he was a social reformer.

A Comparative Studies of Yasa and Pashtunwali in Islamic Perspective

Genghis Khan (1162-1227), Mongolia’s great emperor, ruled over large parts of the world for a long period of time. He had, under his banner, nomadic tribes and desert people. For controlling, uniting and disciplining the variant people and ruling over them, he framed a conventional constitution named “Yasa” (Holy laws), which was comprised of primitive traditions, customs, laws and Genghis Khan’s own insights and decisions. Every subject was obliged to abide by the rules of the said constitution. “Pashtunwali” is the Comprehensive customary law of the way of life of Pashtuns. Pashtuns call their supreme morals, merits, actions, customs, civilization and values as “Pashtunwali”. Pashtuns are mandated to live their life according to “Pashtunwali”.Both Mongols and Pashtuns had their own distinct ways of life and conventional constitutions, which the Mongols called “Yasa” and the Pashtun’s “Pashtunwali”. For centuries, no amendment was made possible in both these constitutions. But it was only after they embraced Islam that we see some changes made in their conventional constitutions. Because the “Yasa” was to some extent, according to Islam while the Pashtunwali too was mostly according to Islam. So the followers of the two constitutions, therefore, did not find it hard to act upon the message of Islam. Therefore, the need of the hour is that both the conventional constitutions of Mongols and Pashtun be analyzed in Islamic perspective so as to find out what they shared with the teachings of Islam and where they differed. Furthermore, we shall be able to explore, through this research, the aspects that the Pashtuns and Mongols shared intellectually.