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Objective: To compare the efficacy of catheter drainage with incision and drainage in children having soft tissue abscess. Study Design: Randomized Control Trial. Setting: Department of Paediatric Surgery, Allied Hospital Faisalabad. Period: January 2016 to June 2017. Material & Methods: After taking approval from the hospital ethical committee, 160 patients coming through OPD of the department who fulfilled the inclusion criteria were enrolled, and informed consent was taken from them. The patients were randomly divided into two groups using a computer-generated random number table. In group A, patients underwent catheter drainage method, and in group B, patients underwent incision and drainage method. Results: Out of 160 cases (80 in each group), 60% (n=48) in Group-A and 67.5% (n=54) in Group-B were between 1-6 years while 40% (n=32) in Group-A and 32.5% (n=26) in Group-B were 7-12 years of age. 70% (n=56) in Group-A and 67.5% (n=54) in Group-B were males. On efficacy comparison, it was shown that 73.75% (n=59) in Group-A and 47.5% (n=38) in Group-B had efficacy; the p-value was calculated as 0.0007, showing a significant difference. Conclusion: We concluded that catheter drainage is better than incision and drainage in children having soft tissue abscess in terms of length of hospital stay ˂ 24 hours.

The chief purpose of this paper is to understand and compare the political ideologies of two key thinkers and leaders of twentieth century Muslim India on the question of nationalism. These thinkers are Dr Muhammad Iqbal and Maulana Hussain Ahmad Madani (1879Madani ( -1957. Firstly, concept of nationalism has been explored in the political writings and statements of these thinkers. Secondly, debate between Muhammad Iqbal and Maulana Madani over their conceptions of "nation" has been discussed. Thirdly these theories of nationalism have been compared in the historical context as well as in the overall conceptual framework of these thinkers. Finally, the study has been concluded by discussing what the contemporary Muslim world can learn from the intellectual heritage of Iqbal and Maulana Madani.

Renewal and Reform have been the most discussed and dominant themes of Muslim intelligentsia, as they lived through the subjection of the greater part of the Muslim world by the Western colonial powers during the 18th and 19th centuries. The intellectual discourse on reform by the early Muslim reformers pivoted to the adoption of Western science and values and to the struggle of developing a new ilm al kalām (theology) complementary to modern science and western ideologies. The subsequent reformers, however, were more critical of Western ideas of civilization. Fazlur Rahman and Mohammed Arkoun belonged to the later wave of Muslim reformist movement of the 20th century and are the most well-known trail blazers of this reformist discourse, which centered on the Qur’ān. This article provides insight into the reform strategies of Dr. Fazlur Rahman and Mohammed Arkoun by mapping out key concepts in their discourses and their influence on later generations of reformers. Fazlur Rahman identified the stagnant intellectual legacy as the sole cause of the downfall of Muslim Civilization, caused by the absence of Ijtihād (independent legal reasoning). In his opinion, blind imitation based on precedence and consensus has only created a new hierarchy of traditional ulama (religious scholar) whose retrogressive mindset monopolized the interpretation of the Qur’ān. Making the Qur’ān as the center point for reform, he advocated its rereading based on the comprehension of the élan (spirit) of the Qur’ān. Similarly, Mohammed Arkoun, being trained in postmodern literary theory, adopted post structural methods for re-reading the Qur’ānic text. Arkoun’s critique and approach is interwoven with complex terminologies. He advocated desacralizing the text and the radical rethinking of Islam as a cultural and religious system. This appraisal promotes a philosophical perspective in combination with an anthropological and historical approach. Both these reformers have their own set of advocates and detractors. Undeniably, however, as this paper argues, Arkoun’s approach of understanding the Qur’ān can disturb the conventional prevalent belief system.

South Asian region has largely been under the influence of Indian, Chinese and Arabic cultures. All of the religious traditions have been strongly localized and tolerated various forms of folk cultures. Christianity in this region came in the early sixteenth century and flourished in the colonial era. It is normally assumed that it escaped from the process of adaptation and syncretism. However, this is not the case, as there were a number of missionaries not interested in Europeanizing their converts as in the case of Jesuits missionaries in India. Here in this article an attempt has been made to explicate the early attempt of western missionaries and local Christian to localize Christianity. To achieve this goal this paper has been divided into three sections. First section sheds light upon the overall attitude of early missionaries to the indigenous cultures and religions of India. Second section deals with the early efforts of contemporization in Indian Subcontinent. Third section will illustrate the situation church had to face after the partition of India, and how this partition impeded the process of contemporization movement. As a method, this article reviews the efforts of both native Christians and missionaries to indigenize Christianity in Indian first chronologically and then thematically.