Mastitis is a major concern for lactating animals causing mild to severe mammary gland infection. A questionnaire-based cross-sectional survey was conducted in 30 commercial and subsistent farms in Pothohar region of Rawalpindi district, Punjab Pakistan. Where randomly 300 lactating bovine milk samples were tested to California Mastitis Test. Three hundred environmental samples were also collected from the immediate premises surrounding of the udder. Data entry and validation was performed through Epi-Data. Data analysis was performed through SPSS. Chi-square and regression analysis were conducted. For molecular epidemiology sequence analysis was conducted to genetically characterize the isolated bacterial strains. An overall prevalence of subclinical mastitis was 68.6% (cattle and buffalo) on California Mastitis Test (CMT). Several risk factors were identified as associated with the occurrence of subclinical mastitis. Penicillin group was found highly resistant (92.5%) while Quinolone (Moxifloxacin 95%) group was recorded to be the most sensitive (91.7%). On sequence analysis, our isolates (mecA/MRSA/Env/2018/Pak; mecA/MRSA/Bovines/2018/Pak) were found mostly like MRSA strains isolated from Pork samples in China and Humans in India. Our isolates showed unique substitutions in comparison to previously reported MRSA strains from different regions of the world. It can be concluded that the higher prevalence and emerging pattern of mecA gene carrying MRSA strains in farm animals is an alarming problem not only to animals but also for public health. Antibiotic failure in the veterinary field in the treatment of mastitis could be mostly contributed by the higher prevalence of MRSA strains in the field. These results highlight immediate attention to be focused on the control strategies to be implemented to control the spread of these pathogens amongst the animal population and also to the higher risk human population.
اکرامؔ سانبوی (۱۹۴۲ئ۔۲۰۱۱ئ) کا اصل نام محمد اکرام ہے۔ آپ ریاست جموں کشمیر کے سرمائی صدر مقام جموں میں پیدا ہوئے۔ آبائو اجداد کا تعلق ضلع جموں کی تحصل سانبہ سے تھا۔ اسی لیے اکرام سانبوی کہلاتے تھے۔ قیام پاکستان کے بعد جموں سے ہجرت کر کے سیالکوٹ کے محلہ پورن نگر میں آباد ہوئے۔ آپ نے ایم ۔اے اردو اورنیٹل کالج لاہور سے کیا اور اس کے بعد جناح اسلامیہ کالج سیالکوٹ میں اردو کے لیکچرا ر کی حیثیت سے آپ کا تقرر ہوگیا۔(۹۵۱) اکرام ؔغزل اور نظم کے شاعر ہیں۔ کالج کے زمانے میں انھوں نے کئی مزاحیہ مضامین اور افسانے لکھے جو کالج میگزین کے علاوہ کئی سطح کے ادبوں رسالوں میں شائع ہوئے۔ تنقیدی مضامین اور خصوصاً شاعری کا شوق بڑی عمر میں ہوا۔ اس لحاظ سے ان کی شاعری کی عمر کچھ زیادہ نہیں تاہم ان کے کلام سے ظاہر ہوتا ہے کہ ان میں ایک اچھا شاعر بننے کی پوری صلاحیت ہے۔ اکرامؔ کے کلام میں ہمیں گہرا سماجی شعور ملتاہے۔انھوں نے بڑی خوبصورتی سے اپنی شاعری میں اپنے ماحول کی شعری زبان میں عکاسی کی ہے ۔اور اس کے ساتھ ساتھ اپنے وقت کے مسائل کو بھی بڑی عمدگی سے پیش کیا ہے۔ ان کے ہاں ہمیں افسردگی اور بے چینی نظر آتی ہے۔ جو ان کے دل کی دنیا کی بھر پور عکاسی کرتی ہے۔ کچھ اشعار ملاحظہ ہوں: ہر طرف یاس کا اندھیرا ہے
Due to the requirement of Muslim Ummah in current issues a few rules were added in Islamic Jurisprudence. Among these new added rules is Al-Istehsan. The article discussed this rule covering the points given below: - Various definitions ofAl-Istehsan and its explanation. - Five types; Istehsan by nuss, Istehsan by ijmaa, Istehsan by urf, Istehsan by need, istehsan by qiyas. - Authenticity of Al-Istehsan by citing different opinions of the scholars. - Difference between Al-Istehsan and qiyas
This study tries to identify the significant features of the religion and culture of the people of the Indus Valley Civilization (7000 BCE – 1500 BCE). This is done by examining relationships with past and later cultures found in the Indus River basin. My quest is made difficult by the absence of a readable Indus script. Starting with prehistoric man the writer develops cultural markers (for example, nonviolence and Karma) that seem to differentiate Indus inhabitants from its contemporary civilizations. While it is also true that these cultural markers are pretty evident in the three post-dated religions of the land (Hinduism, Buddhism and Jainism), who own it in one way or the other, through the various icons and objects that they have adopted, which might not have travelled genetically but through their culture that was transmitted generation by generation. Therefore in order to understand the mindset of the Indus man, the parameters of the study has been extended and thus includes, the study of the evolution of human thought with respect to the “Divine Force”, through the study of contemporary religions and mythologies of this civilization, the post-dated religions of this land and last but not the least the whole archaeological material of this civilization, which can be our major tool in finding answers and that also in the absence of deciphered Indus script. The whole purpose of this study was to identify the long forgotten religious beliefs of the Indus people and to relive their glory. A civilization, which is known to the world for its excellent town planning and “public works”, a civilization that invented the toilet and bathing platforms, a civilization whose sanitary works and waste disposable system were the envy of contemporary civilization, a civilization double the size of its contemporaries, a civilization known for its lack of weaponry and armaments, a civilization known for its peace, a civilization known for its trade and gateway cities, a civilization known for its equidistant settlements, a civilization known for its distribution and procurement techniques, a civilization known for its agriculture, a civilization known for its weights and measures, a civilization known for its “unicorn”, a civilization known for “the mediating yogi”, a civilization known for its seals, a civilization known for its “priest king”, a civilization known for its “dancing girl”, a civilization known for its modest burial customs, but the one thing it is not known for are its religious beliefs.