Lactic acid bacteria are the predominated cultures in fermented dairy products. These bacteria primarily used for acidification of milk and covert them into different valuable foods. They also produced different secondary metabolites like bacteriocin applied as natural preservatives. In the present investigation, these lactic acid bacteria were isolated and characterized for the bacteriocin production and their metabolic compounds were applied for the bio preservation of dairy products. In the first phase, isolated lactic acid bacteria were categorized in three genera as lactobacilli (71%), followed by streptococci (24%) and lactococci (5%) and eleven different species. The species of these bacteria were Lactobacillus bulgaricus (17.5%), Lactobacillus acidophilus (16.3%) and Streptococcus thermophilus (13.8%). In the second phase, all identified strains of lactic acid bacteria were screened for their antibacterial activity and it was observed that three species via L. acidophilus LA06FT, L. bulgaricus TLB06FT and S. thermophilus S02FT have maximum inhibitory effects against different food pathogens. The maximum yield of bacteriocin was obtained on growth media containing 1% tryptone, NaCl, tween 80 and yeast extract and 2% glucose or lactose at 37 o C . After optimizing the growth conditions for these three selected strains, their probiotic potential was explored and it was observed that L. acidophilus LA06FT survived in 2-3% bile salts for the period of 6h but L. bulgaricus TLB06FT and S. thermophilus S02FT can only remain viable in 1% bile salt concentration. Furthermore, bacteriocin produced by L. acidophilus LA06FT was heat resistant at 90 o C, inhibited by proteinases, performed well over a wide range of pH (3.5-7.5). The bacteriocin produced by L. acidophilus LA06FT was further purified initially by micro-filtration and then 12 precipitation by ammonium sulfate and dialysis through 12000 Da cut-off membranes having molecular weight (8.5 kDa). In the third phase molecular characterization of selected probiotic strains was carried out. Firstly, protein profile of all selected strains was determined and it was observed that L. acidophilus have 6 prominent bands at 80, 62.2, 45, 35, 24 and 14.4 kDa along some minor ones. L. bulgaricus had shown nine prominent bands at 14, 18, 25, 38, 37, 48, 50, 62 and 69 kDa along some minor one. Similarly, S. thermophilus revealed 9 to 14 protein bands. In order to determine the similarity index among the collected strains hierarchal clusters analysis was carried out. Plasmid isolation and its restriction digestion were also performed and it was observed that some bacteriocin producing strains have single prominent band of 10 kbp. In addition, amplification of 16S rDNA regains of these strains was carried out by species-specific primers and using their genomic DNA as template to get PCR products of approximately 200bp to 250bp. In the last phase, probiotic yoghurt was made in three combinations by using L. acidophilus LA06FT, L. bulgaricus TLB06FT, S. thermophilus S02FT being high bacteriocin producer and appreciable probiotic properties along with control. It was observed in a preparation Y3(1:1:1) stood best for all set parameters. In the second part of this phase, cellulose based packaging sheet was developed by coating with the purified bacteriocin and subsequently wrapping of butter whereas cellulose sheet without anti-microbial compound was used as control. It was noted that acidity, pH and viable count of control sample changed significantly during storage indicating high level of microbial activities as compared to coated one. In conclusion, dahi is a rich source of probiotic lactic bacteria that produced different antibacterial compounds effective against food borne pathogens. Results obtained were also help to modified the traditional preservation methods in which bacteriocin was applied along with cellulose packaging.
شیخ عبدالعزیز شادیش افسوس ہے کہ اس مہینہ شیخ عبدالعزیز شادیش نے مصر میں وفات پائی، یہ مفتی محمد عبدہ کے شاگردوں میں تھے اور طبعاً نہایت پرجوش تھے، نوجوان ترکوں کی انجمن اتحاد و ترقی کے زمانہ میں یہ اس کے سرگرم حامی تھے، بلکہ یہ کہنا چاہئے کہ یہ اس کی مذہبی روح تھے، انور پاشا مرحوم کے دست و بازو تھے، بلقان کے بعد انہوں نے قسطنطنیہ سے ’’الہدایہ‘‘ نام کا ایک علمی، مذہبی، اصلاحی رسالہ عربی میں نکالا تھا، جنگ عظیم میں یہ اتحادیوں کے خلاف عرب میں جہاد کے واعظ اور مبلغ تھے، ترکی کے موجودہ انقلاب میں بھی شریک ہوئے اور چاہتے تھے کہ اس انقلاب کے ہاتھ سے معتدل مذہبی اصلاحات اور اتحاد اسلامی کا سررشتہ نہ چھوٹے، اس لئے انگورہ میں دنیائے اسلام کی ایک علمی و ادبی انجمن بنائی، جس کے کتب خانہ میں تمام اسلامی زبانوں کی کتابیں جمع کی جائیں تاکہ ایک نظر میں تمام اسلامی دنیا کی مختلف دماغی سطح معلوم ہوجائے اور اتحاد اسلامی کی مجسم شکل سامنے آجائے، مگر مصطفی کمال پاشا کی سرعت رفتار کا وہ ساتھ نہ دے سکے، ناچار مصطفی کمال نے جب خلافت کی قبا اتار پھینکی اور اپنے کو جیسے وہ تھے سب کے سامنے ظاہر کردیا، تو شیخ نے انگورہ چھوڑ کر مصر میں قدم رکھا اور سیاسیات سے یکسر تائب ہوکر اپنے استاد کے نقشِ قدم پر چلے، یعنی مصر کے تعلیمی محکمہ میں وہ ابتدائی تعلیم کے انسپکٹر مقرر ہوگئے۔ اس خدمت کے ساتھ ساتھ انہوں نے چند ہی سال کے اندر مصری طلبہ کو خطرناک قومیت کے جذبات سے بچانے کا کام اصلاحی حیثیت سے شروع کردیا، پہلے ان کے لئے مکارم الاخلاق کے نام سے ایک انجمن قائم کی، جس نے اپنے چند ہی اجلاسوں میں طلبہ کو مغربی اخلاق و تمدن...
Islam is a complete code of life which provides complete guidance in all aspects of human life. The discipline of economics was given particular importance in Islam as most of the human activities revolved around it that could also be seen practically around the globe. The major responsibility of under taking the financial matters was laid on men according to teachings of Islam. The core purpose of this academic work was to explore the Islamic view point about the woman economic activities. The study was basically designed to address that whether Islam permitted women to take part in economic affairs or not? The article provided a guideline for cotemporary women in the light of economic activities of Ṣaḥābiyāt that how the today’s women could take part into various domains of financial matters by keeping in view the life and economic activities of Ṣaḥābiyāt. The descriptive and analytical research methodology was employed for the collection and analysis of data. The review of literature revealed that men were primarily responsible for economic matters, however women could do the job by following the instruction of Islamic teachings. It was also found that the women could actively take part in various economic fields including; trade, agriculture, medical science, and education. In the light of above findings the research recommended that Government should take some serious measures by making economic arrangements and providing Islamic environment for work in order to accommodate the needy, poor, widows and oppressed women of society. On one hand, it would be beneficial for the financial support of their family while on the other hand, enhance the production of country. Finally it must be kept in view that family system should not be ruined due to job of a woman.
This multidimensional research had three aspects. First aspect was the literature review entitled as Text Analysis of Quran and Ahadees regarding mourning and death rituals. The objective of this study was to clarify the exact position and limits of death rituals, commemorating the deceased and mourning in Quran and six authentic books of ahadees. The data were selected on the computer software to sample the text from Quran and Siha-e-Sittah. Thematic analysis was performed on the verses and ahadees. The second aspect was relationship between psychopathology and death rituals in the bereaved first degree relatives. The study aimed at finding relationship between psychopathology, death rituals and socio demographic variables.290 adult bereaved first degree relatives participated in the study through purposive convenient sampling technique. Written informed consent was taken and booklets containing instruments were given to the literate participants to fill in accordingly, while test instruments were applied on illiterate participants in interview format conducted by the researcher. Statistical techniques of Spearman correlation, independent sample t test, univariate analysis of variance and stepwise linear regression were applied on the data.The third study was psychological aspect of grief and death rituals among the bereaved first degree relatives that commemorate death rituals and those who do not. Objective of the study was to understand the psychological mechanism of grief and adaptation in people who observe death rituals and the reason that may be responsible for the need to commemorate the deceased in form of death rituals and the psychological mechanism of grief and its adaptation in the people who do not observe death rituals.30 bereaved first degree relatives (15 from each group) were included in the study through purposive convenient sampling technique. Semi structured interviews were taken from the participants and analyzed through grounded theory analysis. Results of study one found that mourning is strictly forbidden after three days since death of a relative or friend except for the death of husband. The prescribed period for mourning after the death of a husband is four months and ten days. Mourning is compulsory during this period. Attending funeral, funeral prayer, and burial is encouraged for men in the society. In study two, statistical analysis showed that psychopathology in the group that observed the culture specific death rituals did not differ significantly with the group that does not observe death rituals. The rate of psychopathology was high in the bereaved first degree relatives. Psychopathology was higher in women, later years of life, and it decreased with level of education. The education in years and relationship between bereaved and deceased predicted the level of psychopathology. The results of study three found that the need to commemorate the deceased in form of ritual arises from the sheer feeling of emptiness and physical insecurity. This disequilibrium demands socialization. Participants used defenses like acting out, introjections and substitution to save the ego. Death rituals perform the functions to help socialize the bereaved. The ritualistic behavior is sustained through group pressures. The group that does not observe death rituals undergoes denial initially. It saves their ego from intense pain of loss; they employ rationalization to maintain the equilibrium of ego and keep busy to relearn the life without deceased. This ensures early recovery of everyday functions to dismiss the need for death rituals.