The Mansehra Granitic Complex (MGC) is mainly comprised of Mansehra Granite (MG), Hakale Granite (HG), microgranitic (MIG) and leucogranitic (LG) bodies along with pegmatites and aplites. Geochemical classification diagrams place these granites in the high calc-alkaline, quartz-rich, peraluminous granitoid field. The Mansehra Granite is a porphyritic and massive body that is locally foliated, whereas the Hakale Granite is sub-porphyritic to non-porphyritic pluton. The Susalgali Granite Gneiss is sheared Mansehra Granite. Harker’s variation diagrams show that MG and HG are derived from magmas of the common non- homogeneous source rock Tanawal Formation through fractional crystallization process in a closed system without considerable contamination. Field relationships, geochemical and mineralogical characteristics of the MGC reveal the peraluminous S-type nature of this Complex. The zircon saturation temperature of MG (749-852 oC), HG (709-779 oC), LG (749-754 oC) and MIG (692-696 oC) is comparable with crystallization temperatures of the peraluminous S-type Lesser Himalayan Indian granites (~670-817 oC). The geochemical characteristics of the MG revealed that the magma was probably generated through biotite dehydration melting of the metasediments of Tanawal Formation at pressure > 5 kbr and temperature > 700 oC, while HG melt was most likely originated at relatively shallower crustal level and lower temperature by muscovite fluid-absent melting of pelites. The occurrence of andalusite in the contact aureole of Mansehra Granite, association of perthitic microcline along negative Nb, Sr and Ti anomalies in spidergrams and higher Rb/Sr ratios in granitic rocks of the MGC may reveal the upper crustal signatures and low pressure shallow emplacement (< 15 km) of these bodies. The leucogranitic bodies associated with the MGC are most likely the products of Na 2 O-rich residual melt of the MG, whereas microgranites may have been derived from boron-rich residual magma of the HG by insurgent boiling and subsequent quenching. In the light of U-Pb zircon systematics of the MGC, a middle Mesoproterozoic to early Neoproterozoic age (ca. 1300-985 Ma) has been proposed for the granite protolith in Hazara area. Whereas, the inherited age components of ca. 985-920, vi880-800 and 690-500 Ma may be interpreted as the ages of post-depositional metamorphic fabric development in the source Tanawal Formation. U-Pb zircon dating of Lesser Himalayan granites also revealed inherited age components at ca. 980 ca. 800 Ma and ca. 700-500 Ma. The age segments of ca. 490 Ma, ca. 475 Ma and ca. 466 Ma (middle to upper Ordovician) represent the intrusive ages of the MG, LG and HG, respectively. The mean age of Mansehra Granite (ca. 480 Ma) is younger than the reported Rb/Sr age of 516±16 Ma (Le Fort et al., 1980). The U-Pb zircon systematics of Mansehra Granite is comparable with the reported Rb/Sr and U-Pb zircon ages of the Himalayan granites and gneisses. Moreover, the depletion of Ba, Sr, Nb and Ti in spidergrams of the MGC allows correlation with the early Paleozoic (500±25 Ma) Lesser Himalayan S-type granites. According to the similarity of mineralogical, geochemical, structural features and U-Pb zircon dating of the MGC (ca. 466-490 Ma) with the peraluminous S-type Himalayan granites, it may be assumed that Mansehra Complex is associated with the Pan African orogeny. However, convincing evidence is lacking. Hence, the genesis of MGC can be better explained by emplacement of Cambro- Ordovician granites along the northern margin of Gondwana.
قدیم مصری تہذیب میں اکثر و بیشتر بادشاہ اپنی بہن سے شادی کرتا حتیٰ کہ بیٹی سے بھی شادی رچائی جاتی تھی ۔اس کے لیے تاویل یہ پیش کی جاتی کہ شاہی خون خالص رہے۔ فرعونی دور کی تحریروں کو جب ڈی کوڈ کیا گیا تو معلوم ہو ا کہ مصری شاعری میں لفظ بھائی بہن محبوب اور محبوبہ کے معنوںمیں بھی استعمال ہوتا تھا ۔بادشاہوں کے حرموں میں بہنوں کے علاوہ سینکڑوں کنیزیں رکھنے کا شوق اپنی جگہ مگر متوسط آمدنی والے مصر کے عام لوگ یک زوجگی پر قانع رہتے تھے ۔خانگی زندگی بدیہی طور پر بڑی حد تک بہتر تھی۔عورت کو طلاق دینا آسان نہ تھا ۔عقد میں آنے والی عورت کو جائیداد میں اچھا خاصا حصہ ملتا۔ایک مغربی مفکر کا قول ہے کہ کسی بھی قدیم یا جدید تہذیب نے عورت کو وہ بلند قانونی رتبہ نہیں دیا جتنا وادی ِ نیل کے باشندوں نے دیا۔ اپنی تند خو (سقراطی) بیویوں کو گھر میں بند رکھنے کے عادی یونانی سیاح یہ آزادی دیکھ کر ششدر رہ جاتے ۔ فرعونی دور کے ادب میں عورت کی حیثیت اور عظمت کے گُن گائے جاتے تھے۔ مصری عورت سے محبت ایک قومی فریضہ سمجھا جاتا تھا۔ مصری مرد کو صرف مصری عورت سے ہی قلبی اور جنسی وابستگی کی ترغیب دی جاتی۔ ایک مصری بزرگ اپنے سننے والوں کو سمجھاتے ہیں کہ’’ باہر سے آنے والی ایسی عورتوں سے ہوشیار رہو ۔یہ گہرے پانیوں کے بھنور کی مانند ہوتی ہیں‘‘۔اسی طرح ایک مصری اپنے بیٹے کو نصیحت کرتے ہوئے لکھتا ہے کہ’’اگر تم نے اپنا گھر کامیابی کے ساتھ سجا سنوار لیا ہے اور خوب صورت ترین بیوی تمھاری آغوش میں ہے تو اس کا پیٹ بھرو اور کمر پر کپڑا ڈالو۔اس کی خوشی کا سامان مہیا کرو کیوں...
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.
Linguists and Muslim jurists have depended heavily on the Arabic Language in their researches about Islamic legislation. Their writings show a deep relationship between Islamic commandments and importance of Arabic language, because the Arabic language is the true method of understanding the words of Holy Quran which is the first reference in deriving Islamic Commandments. Without learning and understanding the Arabic Language it is impossible to get knowledge of Islamic legislation, therefore, the Muslim has started to teach and learn the Arabic Language. The jurists have made it the basic condition to derive the Islamic Commandments for interpretation. The Companions of Holy Prophet (PBUH) and their followers have struggled for the interpretation of Holy Quran as linguistic explanation. The scholars have compiled too many books on the interconnection between Shariah and Arabic Language and extract the jurisprudence branches on the base of Arabic Language. This research will present the importance of Arabic Language in the light of Quran, Sunnah and conduct of Companions and Imams. In this research the importance and necessity of Arabic Language has been included according to the opinion of jurists and imams for interpreters and Muftis. This study will strengthen the relationship between Arabic Language and Islamic Commandments and it will increase the passion to learn the Arabic Language. The first chapter is about the importance of Arabic Language and its relation with the Islamic commandments, The second chapter is about of Arabic letters in deriving Islamic commandments from the Qur’anic Ayaat, The third chapter is about the role of nouns in deriving the Islamic commandments from the Ayaat, The fourth chapter discusses the role of various verbs in deriving the Islamic commandments from the Qur’anic Ayaat, The last chapter is devoted to the miscellaneous words, terms, and linguistic expressions of the Arabic language which play a vital role in deriving the Islamic commandments from the Qur''anic ayaat.