Gender difference and genotypic polymorphism may affect the clinical outcome and therapeutic effectiveness of drugs. Current study was based on the same concept. Physiologically, males and females differ in body composition, body mass index, body fats proportion, plasma volume, blood flow and organ size. Gender differences also exist in expression of drug transporters and drug metabolizing enzymes due to hormonal disparity that may affect plasma drug levels. Hormonal fluctuations during menstrual cycle are considered to be the underlying cause for differences in pharmacokinetics of drugs. Similarly, hormonal changes in menopause affect physiology of females that may lead to the variations in the pharmacokinetics of drugs. It has been reported that females experience frequent side effects of the drugs compared with the males. Genotype is also a potential determinant of enzymatic activity. Genetic polymorphism of CYP2C19 may affect metabolism of omeprazole and individuals are classified as homozygous poor metabolizers (Homz PMs), homozygous extensive metabolizers (Homz EMs) and heterozygous poor metabolizers (Htrz PMs). The prevalence of PMs is 19-23% in Asians. Omeprazole (5-methoxy-2-[[(4-methoxy-3,5-dimethyl-2-pyridinyl)methyl] sulphinyl]-1H-benzimidazole) is a pyridinylsulfinylbenzimidazole compound and a prototype member of proton pump inhibitors. It is used for the treatmentof gastro esophageal reflux disease (GERD), Zollinger-Ellison syndrome and hyperacidity. Omeprazole is primarily metabolized by CYP2C19 and CYP3A4 to 5-hydroxy- viii omeprazole and omeprazole-sulphone, respectively. FDA warns that hip bone and spine fracture is associated with prolonged use of omeprazole that may accelerate osteoporosis in postmenopausal females. Rosuvastatin(3R,5S,6E)-7-[4-(4-fluorophenyl)-2-(Nmethylmethanesulfonamido)-6-(propan-2-yl)pyrimidin-5-yl]-3,5-dihydroxyhept-6-enoic acid) is a 3-hydroxy-3-methylglutaryl coenzyme A-reductase inhibitor that reduces blood cholesterol level. Rosuvastatin is used for the primary prevention of cardiovascular events. Rosuvastatin is only 10% metabolized by CYP2C9 and 90% is excreted unchanged through hepatobiliary secretion. Females are mostly underrepresented in most of the clinical trials arranged for Statin. Therefore, there is scarcity of data on the therapeutic effectiveness and safety of statins in females. In present study, the impact of gender, menopause and CYP2C19 genotype on pharmacokinetics of omeprazole and rosuvastatin was evaluated. Reversed phase High Performance Liquid Chromatography (RP-HPLC-UV) method was developed and validated for the quantitative analysis of omeprazole and rosuvastatin. Stock solutions (I mg/ml) of omeprazole, 5-hydroxy-omeprazole, omeprazole-sulphone and pantoprazole (internal standard) in methanol was prepared. Blood samples were collected in heparinized tubes and centrifuged at 5000 rpm at 0°C for 5 minutes in order to separate plasma that was stored at -20 °C until analysis. Plasma samples were thawed at room temperature extracted and analyzed using RP-HPLC coupled with UV detector. Genotyping of CYP2C19 was determined by Tetra primer polymerization chain reaction (PCR) assay. ix The single oral dose, open-label, clinical trial was designed to study PK parameters in all present studies. Pharmacokinetic study of omeprazole, 5-hydroxyomeprazole, omeprazole-sulphone and rosuvastatin was performed in general Pakistani population (n = 32) while comparative study was conducted between males (n = 16) and female (n = 16), premenopausal (n = 16) and postmenopausal females (n = 8) and during menstrual cycle where study was repeated for three time according to the menstrual phase. Pharmacokinetics of omeprazole and 5-hydroxy-omeprazol was also evaluated according to the CYP2C19 genotype. During the clinical trials, the volunteers fasted overnight and no juice, caffeine or food intake was allowed except water. At about 8.00 am, each volunteer received omeprazole capsule (40 mg) with a full glass of water (ca ≈ 250 ml). The blood samples (≈ 5 ml) were collected at 0.0, 0.5, 1.0, 2, 3, 4, 6 and 8 hours, centrifuged to separate the plasma and stored at -20°C till analysis. The samples were analyzed using RP-HPLC. The same protocol was adopted for rosuvastatin after one month of completion of omeprazole study. The plasma concentrations of omeprazole, 5-hydroxy-omeprazole, omeprazolesulphone and rosuvastatin were plotted on linear scale as a function of time while PK parameters were calculated using PK summit Soft-ware. Statistical analysis was performed to calculate mean ± SD values of PK parameters. Significant pharmacokinetic differences of omeprazole, 5-hydroxy-omeprazole and omeprazole sulphone were observed in male and female volunteers. The high AUC and low CL were observed in females compared with males. x During menstrual cycle, the AUC of omeprazole was high in follicular phase while metabolic ratios for 5-hydroxy-omeprazole and omeprazole-sulphone were insignificantly higher in luteal phase (high progesterone level). The finding suggests that progesterone stimulates CY2C19 and CYP3A4 activity. The AUC of omeprazole was high in postmenopausal compared with premenopausal females while CL was low in postmenopausal females. The metabolic ratios of 5-hydroxy-omeprazole and omeprazole-sulphone were higher in premenopausal females that reflect higher activities of CYP2C19 and CYP3A4 in premenopausal females, respectively. Pharmacokinetic differences based on CYP2C19 genotype were also observed. Higher AUC of omeprazole was observed in homozygous poor metabolizers (CYP2C19*3 in homozygous state) compared with homozygous extensive metabolizers whereas while higher AUC of 5-hydroxy-omeprazole was observed in homozygous extensive metabolizers. The finding showed that metabolism of omeprazole was high in homozygous extensive metabolizers carrying CYP2C19*1 allele in homozygous state while CYP2C19*3 was responsible for genetically deficient metabolism. The AUC of rosuvastatin was significantly higher in females while CL was slow compared with males however; AUC of rosuvastatin was low in postmenopausal females compared with premenopausal females. In current investigation, significant PK differences for omeprazole and rosuvastatin were observed in males and females, premenopausal and postmenopausal xi females and during menstrual cycle. The present results showed the variations in drug response (PK parameters) exist between males and females, in premenopausal and postmenopausal females and during menstrual cycle, these differences may have clinical impact particularly in multiple drug therapy where chances of drug-drug interaction increased.
The Immensely Merciful to all, The Infinitely Compassionate to everyone.
98:01 a. Those who disbelieve from among the Followers of the Former Scriptures and the idol- worshipers, b. will not give up their disbelief until a Clear Evidence was presented to them,
98:02 a. through a Messenger from Allah, reciting purified scripts, and
98:03 a. containing clear instructions for them.
98:04 a. Yet those who were given the former Scriptures did not challenge and become divided into factions until after this kind of Clear Evidence came to them.
98:05 a. Even though all they were commanded to: - submit to Allah alone in awe, reverence, and worship, - sincerely devote religion exclusively to HIM, being Haneef, and - establish the Salat/Prayers and - pay out Zakat/annual charity b. for that is/are the parameters of a Religion – Right and Straight.
98:06 a. Indeed, those who continue to disbelieve – even after Clear Evidence has come to them - from Followers of the Former Scriptures and the idol-worshipers will be in the Fire of Hell - there to remain - never to leave, never to die. b. Those - they will be the worst of created beings.
98:07 a. However, those who believe and practice righteousness, b. those - they will be the best of created beings.
Surah 98 * Al-Bayyinah 749
98:08 a. Their reward is going to be with their Rabb - The Lord: b. Gardens of Perpetual Bliss - through which rivers/streams flow - to live therein forever, never to leave, never...
Religious Institutions in Pakistan play a vital role in the education of Arabic Language, its dissemination and molding of the religious ethos. Being important centers for the proliferation of the Arabic Language these institutions have specific system for the teaching of Arabic language and it’s methodology. The aim of the paper was to investigate the teaching methods established by Wifaq-ul-Madaris Al- Arabia, Multan Pakistan for the teaching of Arabic literature to the students of Religious Institutions, working under its umbrella. The paper found two major aspects; firstly, to analyze the contents of rabic poetry in various sessions; Secondly, to study various prevailing teaching methods of Arabic poetry in these religious institutions. The paper also explored its solid and fragile features from both aspects and recommends suggestions for the promotions of imparting the educations of Arabic Poetry in religious institutions.
The Glorious Qur‟an is a Book revealed on our Prophet (S.A.W), a complete guide book for entire humanity which covers all spheres of human life. Since the creation of Adam(A.S), human thoughts have been continuously passing through an evolution. The Creator of the Universe bestowed human beings with knowledge and reasoning. On the basis of which he ponders over creation of the Lord and in its light and guidance he explores new vistas of life. It has been ingrained in his nature to investigate mysteries of this Universe. To seek the consent and obedience of Allah is also part of all human beings‟ nature. In order to fulfill this natural desire, Almighty Allah sent His Prophets and Holy Books. The Qur‟an is the last of such revealed books which has been guiding human beings for the last one thousand and four hundred years. Human thought is liable to faults and errors. The Holy Qur‟an, being an explicit text, also gives the road map to faulty and erratic thinking and beliefs so they might adopt an enlightened path for the success in this world and the Hereafter. In all ages or eras, the Ulama always played a vital role to sort out problems of human beings and tried to guide them by explaining the teachings of the Holy Qur‟an in the light of the explanation given by the Prophet (S.A.W), his followers and the succeeding generations respectively. After dominance of western thoughts and culture, human thought has appeared in altogether different grab than the past. The present age is replete with the specimens of western hegemony in the field of science and technology. The western civilization, at present, rules over the muslim world, in terms of political, social and economic context. The modern western thought treats religion as something “additional” or “irrelevant”, whereas previously, the existence of God as an unseen supreme power, the soul, and the life after death – were considered as three vital points of human thought and struggle. The clergy played the dominant role in determining the sources of the blessings and bounties of God, as well as the interpretation of religious text. But very soon a change occurred and the clergy was replaced by the advent of “Modernism”, “Liberalism”, “Marxism”, etc. These new movements raised a lot of questions even the existence of God was also questioned by the philosophers. Now, Universe, human existence and worldly life all three have become the centre of attention for the modern man. To provide material goods and luxuries to human body and getting happiness is now the central point of modern philosophy. The right of interpretation and explanation of religious text is given to individuals. The welfare or prosperity of human beings has been relocated. Now it is based on “rationalization” rather than “religion”. This modern thinking of the west also raised a challenging question before whole muslim world whether Islamic teachings are useful for the present modern age. Egypt was one of those leading muslim countries where this question seemed most crucial. This reinforcement of the western thought took place in Egypt in the nineteenth century. As a result of this increasing hegemony of westernized thought, the Muslim Scholars and Ulama explained that Islam is relevant and applicable for all times and ages. One aspect of their struggle has been the explanation of the Holy Qur‟an as a vibrant source for solving new emerging situations and problems. A social reformer, an erudite scholar and a thinker Mufti Muhammad Abduhu played a pioneer role by pronouncing that the Holy Qur‟an has potential for revival of Islamic Thought. The topic of this research is based on analytical study of Mufti Muhammad Abduhu‟s explanation of the Qur‟an. The research aims at: (a) Whether pioneer modern exegete Muhammad Abduhu has guided the muslims in contemporary problems. (b) Does his exegesis of the Qur‟an show any impact of western thought and ideology? This exegesis of the Qur‟an is analyzed by dividing the thesis in two sections. These two sections are dealt logically. First section deals with the history of exegesis, its origin, evolution as well as rules pertaining to the acceptance or rejection of exegesis. Second section deals with the rules applied or followed by Mufti Muhammad Abduhu and his methodology. I have tried to describe and analyze the viewpoint and approach of Muhammad Abduhu regarding the Uloom-ul-Quran which are necessary for an exegete, such as Asbaab-ul-Nazool, Nasikh-o-Mansookh etc. In the last I have tried to present the descriptive and analytical study of Muhammad Abduhu‟s explanation of the verses pertaining to Islamic beliefs (Aqaid) as well as social, political and economic affairs (Ahkam).