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Home > Rahat-ul-Quloob > Volume 2 Issue 2 of Rahat-ul-Quloob

The Analytical Study of Medication During Fasting in the Perspective of Shariah Rulings |
Rahat-ul-Quloob
Rahat-ul-Quloob

Article Info
Authors

Volume

2

Issue

2

Year

2018

ARI Id

1682060029185_303

Pages

21-35

DOI

10.51411/rahat.2.2.2018.50

PDF URL

https://rahatulquloob.com/index.php/rahat/article/download/50/347

Chapter URL

https://rahatulquloob.com/index.php/rahat/article/view/50

Subjects

Fasting Shariah Rulings Medication Fasting Shariah Rulings Medication

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Introduction:

It is not necessary for mankind came to know the logic and philosophy of every command of Almighty Allah and to understand the rationality of every Shariah Ruling is beyond the obligation of one having the faith of monotheism. Islam doesn’t discourage to think in the creation but promote the efforts striving to explore the Universe hidden blessing of creator in the form of different resources. The rulings about the worships are of different nature. Almost all the rulings vary according to the situation and status of performer. The spirit behind it is to put the followers in relaxation and comfort.

 

It is pertinent to mention the shariah rulings about the medication during fasting as the layman faces numerous hesitation and confusion in this regard. Very first, it seems pertinent to cited relevancies from classical literature and sayings of different jurists regarding the interpretations of different Nasus [verses/ quotes from revelation/Messenger or secondary shariah sources].

 

The Word “Sowm” and its Interpretations

The literal meaning of word “Sowm” refers for fasting is to stop or to prevent oneself. InShariah, it means to prevent oneself from dawn to dusks from eating, drinking and sexual intercourse. The classical literature defines the fasting as;

 

مطلق الامساک، فی الشرع: عبارۃ عن امساک مخصوص، وھو الامساک عن الاکل والشرب والجماع من الصبح الی مغرب مع النیة۔[1]

 

Meaning of Sowm is to stop or prevent. In Shariah, fasting is the name of preventing oneself from eating, drinking and sexual intercourse from dawn to dusk

 

Fast is the third pillar of Islamic worship and counts in the category of worships performed through using the human body, called as Badni Ibadaha [Worship Performed by human body]. The liability of fasting is not only that one keeps oneself hungry and thirsty during fast but along with it, he also keep himself away from irrelevant conversation and useless deeds with purpose to get piousness and righteous. The reason is that when a person remains hungry and thirsty throughout a day, it makes him realize to sense the pitiable condition of the poor who spend their whole life without the basic needs of life i. e. Shelter, food and water. So he gets the message of patience and courage coupled with the sense of caring the needy people and remains always to lead life in conformity with Shariah Standards.

 

The jurists have told the condition which are to be observed during fast. These are the requirements which are observed from dawn to dusk for the completion of fast. These conditions are supposed to be considered during fasting, on violation of it, the fasting become null and void. In contemporary era, a number of daily life transaction used to perform by all of us and in a distinct way. The numerous issues and problems may face by anyone anywhere, on urgency basis a number of first aid actions has been taken to tackle the situation. Among these issues, one of the core issues which normally faces by every second person is the medication during fasting. In case the person get serious while he is fasting so what would be the shariah teachings to deal the patient according with. Normally, during sudden pain or suffering from fever, the patient need to take injections or related medication through drip is common and prevailed practice of the society.

 

Shariah rulings about the said issue and jurist’s opinions are as under; Allah says in Holy Quran:

 

یاایها الذین امنوا کتب علیکم الصیام کما کتب علی الذین من قبلکم لعلکم تتقون۔ [2]

 

O you believe, the fasts have been enjoined upon you as it was enjoined upon those before you, so that you may be God-fearing.

 

Juristic’s Opinions and Evidential Disparities

Religious Scholar, Muhammad Shafi interprets the above mentioned verse as “The Muslims have been commanded about the obligation of fast with a specific example. It is also mentioned with the commandment in the Holy Quran that fasts are not only obligatory for the previous nations (Ummah) . It highlights the importance of fast and it also encourages the Muslims that through fast are a painstaking job, yet it is not a new duty. But the former nations also carried out this commandment. ”[3]

 

Mufti Muhammad Shafi has also given detail of other comman-dments about fast in the light of the above mentioned verse. But the issue under decision is injection during fast; he has not mentioned this interpretation. However, he has stated it in his other book. He writes that the doctors has experimented and researched this thing in present era that the dose goes into the body through injection and it mines with the blood. It does not go to the stomach and brain directly. So the fast does not break. If it went to the stomach and brain directly, the fast would break. Since the dose goes into the body through veins, so fast does not become invalid due to injection. He further argues that the jurists have two types of opinions which endorse this solution. The first opinion is that the jurists have not declared null and void to put medicine on the wound, but it is attached with the limitations of stomach and skull. Because there are two types of wounds through which medicine directly reaches the stomach and brain. Otherwise, medicine also goes into the body. The second thing, according to the jurists is that medicine reached the body, but it did not reach the stomach and brain through mouth. So it cannot be called a fast breaking thing like putting oil on the anus is not fast breaking in accordance with the three jurists. [4]

 

Mufti Muhammad Shafi has stated while mentioning Ibn-e-AbdeenShami:

 

حیث قال وافاد انه لواقعی فی قصبة الزکر لا یفسد اتفاقا [5]

 

If medicine is put in the urethraof penis, it does not break the fast.

 

Writing about the difference among the three major jurists, Mufti Muhammad Shafi says, that if medicine reaches the urinary bladder, it breaks the fast in the opinion of Imam Abu Hanifa, Imam Muhammad and Imam Abu Yousuf. The reason behind this logic is that if it is known that there is a way between stomach and urinary bladder and medicine reaches the stomach via it. If it reaches the urinary bladder only, it does not break the fast. [6]

 

According to the Al-Hidaya fi Sharah Al Bidaya:

 

فکانه وقع عند ابی یوسف ان بینه و بین الجوف منفذا ولھذا یخرج منه البول ووقع عند ابی حنیفة ان المثانة بینهما حائل والبول یترشح منه [7]

 

As per the rulings of the student of Jurist Abu-Hanifah, Abu-Yousef narrates as; there is a way between urinary bladder and stomach. That is why urine excretes from penis. On the other hand, Jurist Abu-Hanifah says urinary bladder is situated between urethra of penis and stomach and waste maters seeps. Along with it, there is another sort of discussion and the issue was ruled out by JuristIbn-e-HamamKamal, he has interpretation about the said subject matter as

 

یفید انه لا خلاف لو اتفقوا علی تشریح هذا العضو فان قول ابی یوسف بالافساد انما ھو علیٰ بنائ قیام المنفذ بین المثانة وا لجوف، والیٰ قول، قال فی شرح الکنز، وبعضھم جعل المثانة نفسها والجوفا عند ابی یوسف وحکی بعضهم الخلاف ما دام فی قصبه الزکر ولیس بشئ انتهی ۔[8]

 

“If they agree on the interpretation of this organ. And there is a statement of Imam Abu Yousef about the breakage of fast because he holds the opinion that there is a way between the stomach and the urinary bladder and Sharah-ul-Kanz also supports this opinion. Some jurists have said while mentioning Imam Abu Hanifah that urinary bladder itself is the stomach. While others have mentioned Imam Abu Hanifah by differing with this opinion. Until it is in the urethraofpenis. Another proof of this point is that if water is put in the ear, fast does not become invalid. Al-Shami has also endorsed it.

 

Mufti Muhammad Shafi writes that if only reaching of something in body break the fast, anus itself is a part of stomach and urinary bladder is a very important part of stomach. Ear and throat are also parts of stomach. So without any difference, reaching of something to them is the breakage of fast. So it is proved that if forbidden things go into the body in the manner that doesn’t reach to the stomach and brain directly, it does not break the fast unless they reach the stomach and brain.

 

Fatwa’s Contexts and Secondary Perspectives

It is pertinent to mention that all the fatwas are based on the evidential proves of different juristic school of thoughts and their difference of opinion is also based on perception of derivation from primary sources of Shariah, although clearly depicts the fact that disagreements are not to that extent of Haram and Halal but on the foundations of preferences.

 

The best representative of Hanafi School of thought, Ibn-e-AabdeenShami says in this connection:

 

قال فی البحر والتحقیق ان بین الجوف الراس و جوف المعدة منفدا اصلیا فما وصل الیٰ الجوف الراس وصل الیٰ الجوف البطن۔ [9]

 

“The writer of Behr-ur-Ra’iqsays that the main thing is the way between the stomach and brain. So if something reaches the brain, it also reaches the stomach”

 

Mufti Muhammad Shafi explains this point that it has become clear from this writing that body means stomach and reaching of medicine from brain to stomach is a must. Therefore, it also considers the reaching of medicine into the stomach as void. Similarly enema is clearly declared as fast breaking.

 

A statement of Fatwa-e-Qazi Khan is reported in the explanatory note of Fatwa-e-Alamgiry:

 

اما الحقنة والوجور فلانة وصل الی الجوف ما فیه صلاح البدن وفی القطور والسعوط لانه وصل الی الراس ما فیه صلاح البدن [10]

 

After all, dropping medicine in the mouth and anus, reaches the stomach. It is also a source of reforming the body. The medicine which reaches the brain is also a source of reforming the body. It is clear from this writing that those parts which break a fast, they are stomach and brain if medicine reach to them.

 

The writer of Fatawa-e-Qazi Khan is referred in this case which is in accordance with the Holy Quran and tradition (Hadiths)

 

وما وصل الی جوف الراس والبطن من الاذن والانف والدبر فهو مفطر بالاجماع وفیه القضاء وهی مسائل الافطار فی الاذن والسعوط والوجود، والحقنة وکذا من الجائفة والامة عند ابی حنیفة. [11]

 

And whatever reaches the brain and stomach via ear and anus is fast breaker. There is a consensus of opinion of all the Imams on this issue. There is penance of fast. The issue like putting drops in the ear and nose are part of the issues of enema and according to Imam AbuHanifah they are issues related to stomach and brain.

 

According to Fatawa-e-Alamgiri:

 

وفی دواء الجائفة والامة، اکثر المشائخ علی ان العبرۃ الوصول الی الجوف والدماغ ۔[12]

 

Many religious scholars have the opinion that, depend on this thing for putting medicine on the wounds of stomach and brain that it must reach the stomach and brain.

 

Mufti Muhammad Shafi refers Badaai-us-Sanaai for further clarity and explanation:

 

وهی هذا وما وصل الی الجوف او الدماغ من المخارق الاصلیة کالانف والاذن والدبر بان استعط او احتقن او اقطر فی اذنه فوصل الیٰ الجوف او الیٰ الدماغ فسد صومه وما اذا وصل الیٰ الدماغ لانه له منفذا الی الجوف فکان بمنزلته زاوية من زوایا الجوف الیٰ قوله واما اذا وصل الی الجوف او الی الدماغ من غیر المخارق الصلیة بان داوء الجائفة والامة فان دواها بدواء یابس لا یفسد لانه لم یصل الی الجوف ولا الی الدماغ ولو علم انه وصل یفسد فی قول ابی حنیفة۔ [13]

 

Something reaches the stomach and brain through the natural holes of body like nose, ear etc. e. g. putting medicine in nose or enema or drops in the ear and it reaches the stomach or brain, breaks the fast. The fast also will become invalid if medicine reaches the brain because the brain has a way to the stomach. If a dried medicine reaches the stomach or brain instead of natural holes, and it does not go inside the brain and stomach, fast does not break. According to Imam Abu Hanifa, if it goes inside the brain and stomach, fast breaks.

 

Mufti Muhammad Shafi Derivations

According to him in the light of cited above discussions and shariah sources there are two major narratives; firstly nothing breaks the fast if it enters the body; but there are two conditions for it. First, it reaches the stomach or brain through natural course. If something enters the stomach through other than natural courses, it is not fast breaking. Of course, medicine affects the whole body through injection but it is not through natural course. For example, if someone takes a bath in summer with fresh water, it mitigates thirst because ingredients of water go inside the body through pores, but none has considered it fast breaking. So this doubt is also removed that some glucose injections provide energy to the body. Their main purpose is to provide nutrition. So the answer is clear that providing energy is not fast breaking, as coolness is not fast breaking. Anything which reaches the stomach or body through natural course is fast breaking. It is not injection, through it provides energy. [14]

 

After describing the arguments, commandments and opinions of the Mufti Muhammad Shafi gives a clear example about the religious solution to this problem. He says that injection was neither available in the era of the Holy Prophet, Muhammad PBUH nor in the epoch of Imams or Mujtahideen, so there is no clear statement neither in Hadiths nor in the writings of Imams. However, religious commandment can be found out by doing Qiyas on basic rules and precedents. For example, if a scorpion or a snake bites someone, poison goes inside the body. Snake bite often affects brain. Sometime, animals’ bite cause swelling in the body due to which poison is certain to go inside the body, but no jurist has declared it as fast breaking.

 

Shariah Rulings about Injection during Fast

Allah says in Holy Quran:

 

یاایها الذین امنوا کتب علیکم الصیام کما کتب علی الذین من قبلکم لعلکم تتقون۔ [15]

 

O you believer, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may be God-fearing.

 

After describing this verse, Allama Saeedi says in his interpretation about the issue; “Commandment of injection in fast”. He says that according to research injection breaks the fast. There was no complete research of human body or its parts in the era of premature jurists. Their ideas were just based on hypotheses. They did not observe or experiment human body properly. Modern research and experiment have proved their ideas incorrect. For example, it was their hypothesis that there is path between stomach and brain. So anything can go from stomach to brain or from brain to stomach. However, there is no path (course) between stomach and brain. Moreover, their hypothesis was that there is a path (course) between ear and stomach. However, there is no such path (course) between ear and stomach. On the basis of these hypotheses, they said that if something goes inside the stomach or brain, fast breaks. Unfortunately, the jurists were unaware in this case, because there was no complete knowledge about human body through post mortem. Similarly, stomach was considered to be the main source of providing medicine or nutrition to body. That is why; they said that if medicine or food reaches the stomach, it breaks the fast. When we take medicine orally, it reaches in the blood after digesting in the stomach and there is no effect when it mines in the blood. Formerly, it was the only way of benefiting from medicine, but now medical science has developed a lot. Now medicine is directly injected in the blood. Sometimes, the stomach stop working due to some disease and there is no effect of taking medicine. Sometime there is vomiting and medicine comes out. Formerly, there was no solution to this problem. But if the stomach does not work in present time or if it does not accept something and effect of the medicine is needed at once, so the medicine is injected directly. Therefore, benefit which is needed by taking medicine through mouth; it is got by injecting medicine in the blood. The difference is that, oral medicine reaches in the blood after digesting in the stomach, while through injection it reaches in the blood immediately and starts its effects. So the fast breaks due to injection as it breaks by taking medicine through mouth.

 

Objecting to the doubt of some theologians, Allama Saeedi writes that some theologians say why fast does not break by the bite of Mosquito or any insect. Answer to this doubt is that:

 

Breaking of fast depends upon the man, if he intentionally takes some medicine or food, whereas biting by Mosquito or any insect does not include the intention of man. Secondly, poison is not medicine or food. It doesn't give any benefit to human body but only loss. So only the injection of glucose or medicine breaks fast. It demands only refasting and not penance. It is fast breaking in its shape or function, then refasting and penance become compulsory. If it is fast breaking in its shape or function, then only refasting is compulsory and not penance. Injection of glucose or medicine is a fast breaking in function and not in its appearance. [16]

 

Allama Saeedi takes help from traditions of the Holy Prophet, Muhammad PBUH from his book"Sharrah-e-Saheeh-e-Muslim" to prove his case. He says that it should be kept in brain that the condition of reaching food or medicine in the stomach or brain is due to the reasoning of the jurists. It is clearly commanded in the sayings of the Holy Prophet, Muhammad PBUH (المفطرممادخل) entry of anything breaks the fast. [17]

 

It means that anything which enters the body except in those parts which have been exempted by the Holy Prophet (SAWW) . E. g. taking brush, putting water into nose and mouth etc. So if medicine or food goes in the body except the above mentioned parts, fast breaks.

 

Hafiz Al-Husaimi says in the support of this point.

 

عن عائشة قالت دخل رسول الله ﷺ فقال یا عائشة ھل من کسرة: فاتیه بقرض فوصفة علی فمه: وقال یا عائشة هل دخل بطنی منه شئی کذالک قبلة الصائم انما الافطار مما دخل ولیس مما خرج [18]

 

Aysha says, the Holy Prophet, Muhammad PBUH came and said, Aysha, is there any piece of bread? I came to the Holy Prophet, Muhammad PBUH with a piece of bread. The Holy Prophet placed it on his mouth and said, "O Aysha tell, has anything come in my stomach out of it? It means the matter is about kissing of a faster

 

. Allama Saeedi makes analogy (Qiyas) on these commandments that when glucose or medicine is injected in a faster's body through injection or dropper, fast breaks. So he is bound to fast again.

 

He further support his view with the elaboration as; Those who say that fast does not break due to injection whether it is of physical strength or of sexual strength, whether it is a drop of glucose or medicine, they should keep in mind that Allah has forbidden eating and drinking in fast. Allah wants him to be hungry and thirsty. As a result, his physical strength decreases. Now if a person takes glucose drop, he will refresh himself by getting energy. Is that person not trying to fail the religion system made by God?[19]

 

To support his above mentioned statement, AllamaSaeedi quotes a saying of the Holy Prophet, Muhammad PBUH from Musnad of Imam Bukhari.

 

عن عبد الله بن مسعود کنا مع النبی ﷺ شبابا لا تجد شیئا: فقال لنا رسول الله ﷺ یا معشر الشباب من استطاع منکم الباءۃ فانه اغض للبصر واحسن المفرج ومن لم یستطع فعلیه بالصوم فانه له وجاء [20]

 

Abdullah states, "We were with the Holy Prophet, Muhammad PBUH while we were young and had no wealth whatever. The Holy Prophet, Muhammad PBUH told us, "O young men! Whoever among you can afford to marry, he should marry because it protects his faith and he remains pious. Whoever cannot afford to marry, he should keep fasts because fast will decrease his sexual power.

 

It is clear in this tradition that sexual power decline in fast. Now suppose, a person keeps fast and he takes sexual power by injection in fasts. And he says that the saying of the Holy Prophet, Muhammad PBUH has proved because he kept fast and his sexual power did not lessen. It is a very strong objection. Its correct answer can only be possible if it is accepted that fast breaks when a person gets a syringe injected into his body. Then it can be said to the man that he did not keep fasts because after taking a syringe, his fast broke. Therefore, if it requires verbal confirmation, it will have to be admitted that injection breaks fast.

 

Allama Saeedi writes that it has been proved in the eyes of the jurists that fast breaks if something goes inside the body by mean of any other way apart mouth. Because it refresh body. According to the jurists, fast does not break if water goes in the ear. On the other hand, fast breaks if someone puts oil in the ear because water does not refresh the body while oil does. He also mentions the statement of Allama Al Murghinani in this connection.

 

ولو اقطر فی اذنیه الماء او دخلھما لا یفسد صومه لا نعدام المعنی والصورۃ، بخلاف ما اذ ادخله الدهن [21]

 

If a fast observer puts water in his ear or it goes itself, his fast will not break because it if is the appearance of breaking but not the act of breaking fast. On the contrary, fast breaks if oil is put in the ear.

 

Derivation of Medical Research

To support his views regarding Fast, Allama Saeedi added some modern medical research. He says that it has been proved by the modern medical research that there is no hole in the eardrum and there is no way of ear towards stomach or brain. As the expert told.

 

The eardrum, also called the tympanic membrane or myringa, is a thin, cone-shaped membrane that separates the external ear from the middle ear. Its function is to transmit sound from the air to the ossicles inside the middle ear, and then to the oval window in the fluid-filled cochlea. Hence, it ultimately converts and amplifies vibration in air to vibration in fluid. The malleus bone bridges the gap between the eardrum and the other ossicles [22]

 

Human anatomy says about the structure and work of human bladder as under

 

The urinary bladder is a hollow muscular organ in many animals, that collects and stores urine from the kidneys before disposal by urination. In the human the bladder is a hollow muscular, and distensible (or elastic) organ, which sits on the pelvic floor. Urine enters the bladder via the ureiters and exits via the urethra. [23]

 

When oil or medicine is put in the ear, it does not go to the stomach or brain. Despite this, all the jurists agree on it that putting oil or medicine breaks fast. Similarly the reason behind breaking the fast by injection is that when medicine or glucose is injected in the body through syringe, the fast breaks, whether it reaches the stomach and brain or not. He further discusses on it that injection will break the fast. So refasting is binding and compulsory and did not penance. Because dosage or food reaches the blood. It also fulfills the same purpose when it reaches the stomach via mouth to go into the blood. Therefore injection also fulfills the same purpose which food or dosage does. So the fast will break by taking an Injection. [24]

 

So far as the purpose of fast is concerned, it trains a person for submission. It keeps him in such a condition for 14 to 16 hours during the whole hot month that he cannot eat or drink anything without the consent of Allah. The real purpose of the observance of fast is to create this very state and to enhance it. Fasting is not just stoppage from eating, drinking or sexual intercourse. This state is better for the completion of fast. If a person keeps fast with such unwise way that he kept avoiding fast braking things. But he also kept doing such deeds which are invalid. His fast will be like a dead body which cannot be called a fast Observer.

 

The Holy Prophet, Muhammad PBUH said the same thing, whoever has not given up lying and acting upon it. Allah has nothing to do with him that he does not eat and drink.

 

Conclusion

As mentioned before that fasting aims to be righteous and piousness. The said objectives can only be accomplished if the Almighty Allah commands obeyed by the followers according to the messenger’s guidance of Shariah, though the sources are primary like sacred book and prophetic sayings or secondary sources like Ijma and Qiyas. After analysis of all mentioned commandments of fast while have been clearly stated by Islamic jurisprudence they are bound to be acted upon and those things should be avoided which are fast breaking. It should also be kept in mind that those deeds should be taken great care of, which creates doubts in brain directly or leads towards confusion along with acceptance of Jurists disagreements upon the interpretations of different Nasoos. That is some Jurists went for legitimacy and permit the medication during fasting and some were in the favor not to take medication as it spoil the spirit of Fast based on their evidences and derivations. Conclusively, it has been unani-mously narrated that medication through injection affect the Fast or not also depend on the intentions and status of Fast observer.

 

 

References

  1. Ali bin Muhammad, Jurjani. AL Tarifat. Beruit: DarulManar, ND, Vol 1, p 97
  2. Al Quran 2: 183
  3. Muhmmad Shafi, Mufti. Maarif ul Quran. Karachi: Al Maarif, 1982, Vol 1, p 441
  4. Muhmmad Shafi, Mufti. Aalat e Jadida. (Karachi: Al Maarif, 1969, p 153)
  5. Muhammad Amin, Ibn e Abidain. Rad ul Muhtaralaaldur ul Mukhtar. karachi: HM Saeed&Co, 1404 A. H, Vol 2, p103
  6. Muhmmad Shafi, Mufti. Aalat e Jadida. Karachi: Al Maarif, 1969, p 153
  7. Abdul Hai, AbulHasanat. Al Hihaya fi Sharah al Bidayah. Qum: intesharat, 1371 A. H, Vol 1-2, p202
  8. Muhammad bin Abdul Whid, Ibn e Humam. ShrahFateh ul Qadeer. Quetta: Maktaba usmania, 2003. Vol 2, p 348
  9. Muhammad Amin, Ibn e Abidain. Rad ul Muhtar alaaldur ul Mukhtar. karachi: HM Saeed&Co, 1404 A. H, Vol 2, p16
  10. Nizamuddin, Sheikh. Al Fatawah aalamgiria. Beruit: Maktabah Al ilmiah, 2000, Vol 1, p210
  11. Tahir, Allama. Khulasa tul Fatawah. Lahore: Amjad Academy. ND, Vol 1, p253
  12. Nizamuddin, Sheikh. Al Fatawah aalamgiria. Beruit: Maktabah Al ilmiah, 2000, Vol 1, p224
  13. Al Kasani, Abu bakar bin Masood. Al bidae ul Sanae fi Tartib ul Shirae. Lahore: Dial singh trust Library, 1993, Vol2, p93
  14. Muhmmad Shafi, Mufti. Aalat e Jadida. Karachi: Al Maarif, 1969, p 154
  15. Al Quran 2: 183
  16. Ghulam Rasol, Saeedi. Tibyan ul Quran. Lahore: Farid Book stall, 1997, Vol 1, p707
  17. Ghulam Rasol, Saeedi. Shrah Sahi Muslim. Lahore: Farid Book Stall, 1988, Vol 1, p324
  18. Haithami, Ali bin Abu bakar. Majma ul Zawaid. Beruit: Dar ul Kitab al Arbi, 1402A. H, Vol 3, p167
  19. Ghulam Rasol, Saeedi. Shrah Sahi Muslim. Vol 1, p347
  20. Muhammad bin Ismail, Bukhari. Sahi Bukhari, Riadh: Darul salam, 1420 AH, Hadith Number 5066
  21. Ali bin abubakar, AlMurghinani. Hidayah. Karachi: M. Ali karkhana kutb ND, P200
  22. Purves, D; Augustine, G; Fitzpatrick. Neuroscience. Sunderland: Sinauer, 2012) . ISBN 9780878936953, https: //en. wikipedia. org/wiki/Eardrum.
  23. Boron, Walter F. ; Boulpaep, Emile L. Medical Physiology: Elsevier Health Sciences. 2016, P. 738. ISBN 9781455733286. https: //en. wikipedia. org/wiki/Urinary_bladder.
  24. Ghulam Rasol, Saeedi. Shrah Sahi Muslim. . Vol 1, p349
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