islamic ethics of creativity and innovation in biomedical sciences

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PROCEEDINGS OF THE 2 ND INTERNATIONAL CONFERENCE ON CREATIVITY AND INNOVATION FOR SUSTAINABLE DEVELOPMENT 2014 (ICCI 2014) DEPARTMENT OF FUNDAMENTAL AND INTER-DISCIPLINARY STUDIES KULLIYYAH OF ISLAMIC REVEALED KNOWLEDGE AND HUMAN SCIENCES INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA October: 20 th - 22 nd , 2014 Venue: Conference Room, Kulliyyah of Information & Communication Technology International Islamic University Malaysia

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PROCEEDINGS OF THE

2ND INTERNATIONAL CONFERENCE ON

CREATIVITY AND INNOVATION

FOR SUSTAINABLE DEVELOPMENT 2014

(ICCI 2014)

PROCEEDINGS OF THE2ND INTERNATIONAL CONFERENCE ON

CREATIVITY AND INNOVATIONFOR SUSTAINABLE DEVELOPMENT 2014

(ICCI 2014)

DEPARTMENT OF FUNDAMENTAL AND INTER-DISCIPLINARY STUDIESKULLIYYAH OF ISLAMIC REVEALED KNOWLEDGE AND HUMAN SCIENCES

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

October: 20th - 22nd, 2014Venue: Conference Room, Kulliyyah of Information & Communication Technology

International Islamic University MalaysiaOctober: 20th - 22nd, 2014

Venue: Conference Room, Kulliyyah of Information & Communication TechnologyInternational Islamic University Malaysia

PROCEEDINGS OF THE2ND INTERNATIONAL CONFERENCE ON

CREATIVITY AND INNOVATIONFOR SUSTAINABLE DEVELOPMENT 2014

(ICCI 2014)

October 20th -22nd, 2014Venue: Conference Room, Kulliyyah of Information & Communication Technology

International Islamic University Malaysia

DEPARTMENT OF FUNDAMENTAL AND INTER-DISCIPLINARY STUDIESKULLIYYAH OF ISLAMIC REVEALED KNOWLEDGE AND HUMAN SCIENCES

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

E-Publication

ترونيكالنشر اإلل

Published Electronically as E-book by:

:نشر الكتاب إلتكرونيا من طرف

Department of Fundamental and Inter-Disciplinary StudiesKulliyyah of Islamic Revealed Knowledge and Human Sciences

International Islamic University Malaysia

1st Edition, October, 2014© Department of Fundamental and Inter-Disciplinary Studies, IIUM

Correspondence:

Department of Fundamental and Inter-Disciplinary StudiesKulliyyah of Islamic Revealed Knowledge and Human Sciences

International Islamic University MalaysiaP.O Box 10, 50728 Kuala Lumpur MalaysiaTel: (603) 6196- 5576 Fax: (603) 6196-5504

E-mail: [email protected]: http://www.iium.edu.my/irkhs/departments/general-studies

10Proceedings of The 2nd International Conference on Creativity and Innovation for Sustainable Development 2014

LIST OF ENGLISH AND MALAY PAPERS

No. Title Author Page

1 Barriers Hindering Tafakkur (thinking) from anIslamic Perspective

Prof. Dr. Jamal AhmedBadi

11

2 The Antecedents of Innovative Working Behaviorand Its Impact on Career Advancement AmongAcademicians in Malaysian Islamic HigherLearning Institutions

Ayub Ilfandy Imran &Prof. Dr. Saodah Wok

29

3 Creative leadership from Islamic Perspective Dr. Huda Hilal 55

4 Challenges of an E-Learning Environment: A CaseStudy

Bukuri Zenjo

65

5 Man and Creativity: A Contrastive Analysisbetween Western and Islamic Psychologies

Dr. Mohd Abbas AbdulRazak & Dr. MuhammadAdil Khan Afridi 75

6 Creativity in the Cottage Craft Industry: The Case ofthe Ugandan Nubian Community

Dr. Mahfuth KhamisAmafua & Dr. MustafaOmar Mohammed 89

7 Creative and Innovative Ways of Islamic Da’wah:Lessons Drawn from the Seerah Nabawiyyah

Dr. Osman Chuah binAbdullah 99

8 Systemization of Knowledge in Islamic Thought:The Case of Al-Raghib Al-Asfahani

Assoc. Prof. Dr. Ibrahim A.Shogar 111

9 Islamic Ethics of Creativity and Innovation inBiomedical Sciences

Asst. Prof. Dr. MohammadManzoor Malik 131

9 Religious Co-Existence in Bangladesh: AnEmpirical Study of Hindu Perception of Hindu -Muslim Relationship in Satkhira

Prof. Dr. ThameemUshama & Mohd.Obaidullah 139

10 Westerners’ Understanding of the Phenomenon ofExtremism: An Overview

Prof. Dr. ThameemUshama 157

11 The Innovative Approach And Values Of TheApplication Of Islamic Art Decoration In GreenMosques : A Reflect To Its True Functions

Asst. Prof. Dr. NorzalifaZainal Abidin, Prof DatukDr. Mizan Hitam 175

12 Empirical Evidence Of E-Banking And CustomerPerception On Banks Service Quality In Nigeria

Umar Usman203

ARABIC SECTION )الملخصات باللغة العربية( 217

Islamic Ethics of Creativity and Innovation in BiomedicalSciences

Asst. Prof. Mohammad Manzoor Malik, PhDDepartment of Fundamental and Inter-Disciplinary Studies

Kulliyyah of Islamic Revealed Knowledge and Human Sciences, IIUMEmail: [email protected]

Abstract

Creativity and innovation is very part of human nature (fitrah) whichmakes human beings different from and special among other beings.Islam gives very high importance to health as evidenced in the Quran andthe Sunnah, and Muslim civilization that flourished in Bagdad and Spainmade original contributions to medicine including diagnosis,pharmacology, and medical technology. Muslim civilization is differentfrom all world civilizations because it developed only what was beneficialand harmless, that is why there is no such record that may show anysignificant contribution of Muslims to inventing and discovering poisonsand destructive weaponry. Muslims were led by Islamic ethical spirit inpursuing and creating knowledge generally. Whereas, the contemporarydevelopments in biomedical sciences have been flourishing in the circleswhere science is understood to be ethics-free, neutral, and value- free.This approach has given birth to many new biomedical issues such ascosmetic surgery, in vitro fertilization, artificial insemination, sterilization,human cloning, sex reassignment surgery, gene mutation, neural coding,recombinant DNA technology, gene doping, human genetic engineering,and human experimentation in medical research. Some of these issuesmay be beneficial if guarded by appropriate ethics, yet some of theseissues create space to question their very creation. After discussing theethical repercussions of these issues, a general ethical framework isformulated on Islamic guidelines for creativity and innovation inbiomedical sciences.

Keywords: biomedical sciences, ethics, bioethics, Islam, innovation,creativity

Introduction and Background

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Creativity and innovation are very part of human nature (fitrah) which makeshuman beings different from and special among other beings. Sincebiomedicine is a field in which new issues related to health and medicineemerge very often, therefore creativity and innovation are indispensable part ofit. The necessity of having discipline of biomedicine is indisputable as ImamAl-Shafi’i states that only two sciences are worth studying: the science ofreligion and the science of medicine (Al-Suyuti, 1695, Intro.). He further says,“After the knowledge of what is lawful (halal) and what is unlawful (haram), Ido not know of any type of knowledge more noble for a Muslim to acquire thanthat of Medicine” (Al Dhahabi , 1961, pp.107-8).

Islam gives very high importance to health as delineated in the Quran andthe Sunnah. The Quran states, “… and who saved a life it would be as if hesaved the lives of all mankind” (The Quran, 5: 32). Human life has very highimportance in Islam; therefore the Quran provides clear guidelines for its safetysuch as: prohibition of killing, consenting to self-destruction, and suicide. TheQuran prohibits unjustified killing: “And do not kill anyone whose killing Allahhas forbidden, except for a just cause….” (The Quran, 17: 33) Similarly, self-killing is prohibited: “... And do not kill yourselves (nor kill one another)….”(The Quran, 4:29). In consistency with the Quranic spirit, the Sunnah in adetailed manner guides on health care; for example, the Prophet Muhammad(SAW) said, “…seek medicine, for Allah has not created a disease except thathe has created its cure…”(At-Tirmidhi, Hadith No: 2038). The PropheticTraditions on the subject of medicine are numerous and there are particularchapters in the various canons of Hadith on the subject of medicine e.g. Book ofMedicine in Sahih al-Bukhari. This shows an extraordinary concern of theProphet to health and medicine and thus a special area of study has developedcalled as Prophetic Medicine (al-tibba alnabawi). Many Muslim scholarscontributed to this field of study e.g. Ibn Qayyim Al-Jawziyya (691/1292 -751/1350) wrote one of the most influential works on the subject called as Al-Tibb al-Nabawiyy.

The concrete manifestations of the Islamic teachings on the health andmedicine materialized in the Muslim civilization that flourished in Bagdad andSpain and it made very original contributions to medicine in all relevant areasincluding diagnosis, pharmacology, and medical technology. Some of thefamous scholars who made contribution to medicine include names such asMuhammad Ibn Zakariyya Ar-Raazi (d. ca 925/312 H), Ibn An-Nafees (d.1288/687 H), Abu Al-Qaasim Az-Zahraawi (died in 1013 /428 A.H.), and Abu-Ali al-Husayn ibn Abdullah ibn-Sina (died in 1037 /428 H).

Muslim civilization is a special and unique civilization as it developedonly what was beneficial and harmless, that is why there is no such record thatmay show any significant contribution of Muslims to inventing and discoveringpoisons and destructive weaponry in comparison to what Muslims actuallycontributed to medicine , technology, architecture, and engineering. Muslims

Islamic Ethics of Creativity and Innovation in Biomedical Sciences - Asst. Prof. Dr. Mohammad Manzoor Malik133

were led by Islamic ethical spirit in pursuing and creating knowledge generally.The other reason is that most of the Muslim scholars and scientists werepolymath, therefore, aware of revelation and its demands.

On the other hand, the contemporary developments in biomedical scienceshave been flourishing in the circles where science is understood to be ethics-free, neutral, and value- free. The ethical framework within which the researchis being done is largely dominated by utilitarianism. And any curbs on unethicalscientific research and innovation are outside scientific community comingfrom public policy makers and legislatures. This approach in biomedicalresearch has given birth to many new issues such as cosmetic surgery, in vitrofertilization, artificial insemination, sterilization, human cloning, sexreassignment surgery, gene mutation, neural coding, recombinant DNAtechnology, gene doping, human genetic engineering, and humanexperimentation in medical research. Some of these issues may be beneficial ifguarded by appropriate ethics, yet some of these issues create space to questiontheir very creation. Therefore, there is a need of having an ethical frameworkwithin which progress, creativity, and innovation in biomedical sciences shouldbe made.

Creativity and Innovation in Biomedicine: Three Types

The creativity, innovation, and developments in medical science are three types.The first type of developments is beneficial to humanity without any harm. Tothis type belong the most of the developments in the biomedical science; forinstance, vaccinations, diagnosis of many diseases, cure of various diseases andailments, development of medical equipments and sophisticated technology,etc. The second type of developments includes those advancements which intheir nature are beneficial, but are prone to abuse and harm; for instance,artificial insemination, cosmetic surgery, and in vitro fertilization, etc. The thirdtype of developments includes those innovations and developments which areby their very nature harmful, against human sanctity, and aimed at corruptinghuman nature; for example, sex reassignment surgery and human cloning, etc.Therefore, this third type of developments calls for serious attention fromethicists to look into the question of innovation and creativity in biomedicine.

Islamic Ethical Criteria: Biomedicine

Considering the above exposition on the three types of creativity and innovationin biomedicine, there is a need of looking at the ethical criteria which could beused in judging ethical actions. The criteria which could be used have to be wellfounded on the basic sources of Islam, the Quran and Sunnah. The Quran statesregarding the messenger (SAW), “…He commands them what is good (maroof)and forbids them what is evil (munkar); he allows them as lawful what is good(taibat) and prohibits them from what is bad (khabith); he releases them from

134Proceedings of The 2nd International Conference on Creativity and Innovation for Sustainable Development 2014

their heavy burdens…” (The Quran, 7: 157). This verse of the Quran is guidingfoundation on Islamic ethics. It includes the revelation as the source of ethics,to know permissible and permitted acts and things, and, at the same time, itdescribes permissible as maroof and taibat, and prohibited as munkar andkhabith; therefore, leaving a space to decide over matters that are intrinsically(li-zatihi) or extrinsically (li-garehi) maroof and taibat or munkar and khabith,which are not explicitly included in the Quran and Sunnah, by using sound andlegitimate methods in such categorizing.

The ethical criteria relevant to biomedicine include the following items informulation of an ethical framework:-

1. The worldview which is embedded in the Quran and authentic Sunnah.Most importantly, understanding the ontology, divine wisdom, and the meaningand purpose of human life.

2. The virtues (fadil) which are scattered throughout the Quran and soundProphetic traditions (Sunnah). Particularly, understanding how virtues couldfind practical manifestation in action, rather being just personal attributes. In thesame manner, knowing vices (radiil) and learning how to avoid them inpractical matters.

3. Commandments (awamir) and prohibitions (nawahii) as mentioned inthe Quran and sound Prophetic traditions (Sunnah). In the same manner, thereare matters and things which are permissible (halal) and reprehensible (haram)as mentioned in the Quran and sound Prophetic traditions (Sunnah).Understanding how this halal/haram distinction could be made relevant topractical issues.

4. Reason and intellect that is grounded in the Quran and Sunnah by usingsound methodologies such as analogical deduction (qiyas).

5. Understanding the very important, crucial concepts as public good(maslaha), public policy (siysah shariah), rationale (ilah), need (hajah),necessity (darurah) , hardship (mashaqah), and the concept of removing harm(aldarar).

6. Consideration of the higher intentions of Shariah (maqasid al-shariah).They include preservation of religion (deen), life (nafs), lineage (nasl), intellect(aql), and property (mal).

7. Relative application of the ethical criteria to space, time, circumstances,and conditions of the people including their own qualification, their capacitiesand capabilities.

8. Flexibility and toleration in making permissible ethical choices.

Three Ethical Principles for Creativity and Innovation in Biomedicine

Within the scope of the above ethical criteria, the framework within whichcreativity and innovation in biomedical sciences should be sought and pursuedregarding the humans (non-humans are excluded) should be based on three

Islamic Ethics of Creativity and Innovation in Biomedical Sciences - Asst. Prof. Dr. Mohammad Manzoor Malik135

cardinal principles that protect and enhance human beneficence, humansanctity, and human nature.

1. Principle of Human Beneficence

The first principle is that the aim of creativity and innovation inbiomedicine should be at promoting and enhancing human beneficence. Thebeneficial knowledge (al-ilim al-nafiah) is highly valued in Islam. Muslims areencouraged to supplicate by praying: “O Allaah, indeed I ask You for beneficialknowledge (al-ilim al-nafiah), and a good Halal provision, and actions whichare accepted” (Ibn Maajah, Hadith No. 925). From Islamic perspectivebeneficial and useful creativity and innovation in all kinds of knowledgeincluding biomedicine is rewarding and merit making both in this world andhereafter (ahkirah), and as long as people benefit from such knowledge, thereward will go to the person who created such a knowledge, the Prophetictradition states, “When a man dies, his deeds come to an end except for threethings: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial,or a virtuous descendant who prays for him (for the deceased)” (Sahih Muslim,Hadith No. 1631). Knowledge could be used properly and abused in manyways; Islam therefore makes a knowledgeable person responsible before Allah,the Prophetic Tradition states, “A servant of God will remain standing on theDay of Judgment until he is questioned about … his knowledge and how heutilized it ....” (Al-Tirmidhi, Hadith No. 2416). Hence, any progress, creativity,and innovation in knowledge should be beneficial and not harmful. Most of all,it should be for the human beneficence because everything else than human iscreated for human beings, “He it is who created for you all that is in the earth”(The Quran, 2: 29). But, of course, in making use of what is created for humans,Islam sets ethical guidelines too. Thus, the end of any creativity and innovationshould be aimed at enhancing and maximizing human beneficence. It is greatlyemphasized in the Quran, as it states, “… and who saved a life it would be as ifhe saved the lives of all mankind” (The Quran, 5: 32). The various ethicalguidelines in the Quran are aimed at contributing to human beneficence e.g.giving charity, treating others well, being kind, forgiving, etc. In the similarway, the Prophetic traditions on human beneficence are various, for example,“The best of you is he from whom good is anticipated and safety from his evilis assured; ... (Tirmidhi, Hadith No. 2263).

In brief, the relevance of the principle of human beneficence to thebiomedical science is in a way that the ultimate aim of biomedical research,creativity, and innovation should be benefiting human beings. Whether thecreativity is related to pharmacology, surgery, technology, or diagnostics, itshould enhance the quality of human health and cure diseases. Only thesebeneficial goals can prove that knowledge is in fact “beneficial knowledge” andone can be blame free before Allah (SWT) in serving this knowledge andhelping its progress by creativity and innovation and for such endeavors aperson doing so will be rewarded.

136Proceedings of The 2nd International Conference on Creativity and Innovation for Sustainable Development 2014

2. Principle of Sanctity of Life

The second principle is that creativity and innovation in biomedicineshould be aimed at protecting the sanctity of life. The Quran emphasizes on thesanctity of life. Human life is sacred and respectable. The Quran states,“Assuredly We have honored the children of Adam (with many distinctions):We have sustained their traveling on the land and the sea, and provided forthem (their sustenance) out of pure, wholesome things, and preferred themabove many of those whom We have created with particular preferment” (TheQuran, 17.70). Therefore, human beings should not be dehumanized andunjustly killed. The Quran states, “…if any one slew a person - unless it be formurder or for spreading mischief in the land - it would be as if he slew thewhole people…”(The Quran, 5:32 ). The Quran clearly opposes killing thatincludes suicide and homicide, the Quran states, “… and do not kill yourpeople...” (The Quran, 4:29 ). The Quran states, “....take not life which Allahhas made sacred” (The Quran, 6: 151); “And do not kill anyone whose killingAllah has forbidden, except for a just cause” (The Quran, 17:33). Therecompense of a person who kills a believer is hell, the Quran states, “If a mankills a believer intentionally, his recompense is Hell ...” (The Quran, 4:93 ). Inthe same manner the Quran advises the messenger to take oath from public onfew matters including that “…they will not kill their children...” (The Quran,60:12). In the other place, the Quran states, “And do not kill your children forfear of poverty…” (The Quran, 17: 31).

Connected to the principle of sanctity which is actually on maintaining thesanctity, respect, and dignity of life is other aspect of the same principle whichis on avoidance of harm to human beings. Harming human beings is prohibitedin Islam. In many verses of the Quran, the harm is mentioned and is prohibited(The Quran, 4:12; 2: 231,233, 282, 195; 5: 2). The Messenger of Allah (SAW)said: “There should be neither harming nor reciprocating harm.” (Ibn Majah,Haith No. 2340). In the discussions in bioethics many maxims which are onharm have wider application in solving bioethical problems. However, in termsof creativity and innovation in biomedical sciences the scientists should not aimat creating or innovating any harmful invention be that any drug, surgicalprocedure, or technology.

The principle of sanctity of life is to the end to maintain life and avoid anykind of dehumanization in the areas of medical research, surgery, diagnosis, andcure. The ultimate aim of biomedical research, creativity, and innovation shouldbe aimed at protecting and maintaining the human sanctity and not harminghuman beings and their vital interests. The sanctity principle is to protect thesanctity of human beings in a way to protect their life, respect, dignity, rights,and liberties.

3. Principle of Prohibition of Changing Human Nature

The third principle is on the prohibition of changing human nature. Human

Islamic Ethics of Creativity and Innovation in Biomedical Sciences - Asst. Prof. Dr. Mohammad Manzoor Malik137

beings are created with their particular nature; it is called fitrah in the Quran.Fitrah is of two types: – one is non-physical, natural disposition that includesthe faith and religion and the second is physical, which is biological andphysical make-up of humans. In biomedicine the concerns and issues are relatedto the second type of fitrah: physical and biological make-up of human beings.Therefore, the principle of the prohibition of changing the human nature isconcerning the biological and physical constitution of a human being. TheQuran states, “We have indeed created man in the best possible shape” (TheQuran, 95: 4); and “He made you in the best shapes and forms” (The Quran,64:3). It is the challenge of devil that he will lead human beings into changingtheir given nature, the Quran states, “[Iblees said] ‘…and indeed I will orderthem to change the nature created by Allah’” (The Quran, 4:119). Muslims aresupposed to maintain the original nature of being human beings withoutcorrupting it. The essential nature of human beings (fitrah) is not frustratingconcept for Muslims to know what it is. The fitrah is connected with religion.The Quran states, “So set you (O Muhammad) your face towards the religion(of pure Islamic Monotheism) Haneef. Allah's Fitrah (i.e. Allah's IslamicMonotheism) with which He has created mankind. Let there be no change inKhalq-illah (i.e. the religion of Allah - Islamic Monotheism): that is the straightreligion, but most of men know not.” (The Quran, 30:30). Islam in its sourcesexplains what acts could amount to changing fitrah and what acts are actuallythe essential parts of fitrah. The Prophetic tradition explains that “Five thingsare part of the fitrah: removing the pubic hair, circumcision, trimming themoustache, plucking the armpit hairs, and trimming the nails.” [Bukhari, HadithNo. 5889] Furthermore, “The Messenger of Allah (may peace be upon him)said: Ten are the acts according to fitra: clipping the moustache, letting thebeard grow, using the tooth-stick, snuffing water in the nose, cutting the nails,washing the finger joints, plucking the hair under the armpits, shaving the pubesand cleaning one’s private parts with water. The narrator said: I have forgottenthe tenth, but it may have been rinsing the mouth” (Muslim, Hadith No.261 ).

What could be said is fitrah is what the Quran and Sunnah allows a humanbeing to do with his given body, and what could be said is against fitrah orchanging fitrah is what the Quran and Sunnah has prohibited to be done to ahuman body. This is general principle under which a thorough investigation ofthe Quran and Sunnah will help in categorization. Therefore, creativity andinnovation in biomedicine should be on lines in enhancing fitrah and not for theaims that may corrupt or change the fitrah of human beings.

Conclusion:

The subject of creativity and innovation in biomedicine deserves to beaddressed from Islamic perspective because some creativity and innovation areby their very nature harmful, against human sanctity, and aimed at corruptinghuman nature. In addressing this issue, a general ethical criterion is needed

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which is based at Islamic worldview and the primary sources of Islamic law andethics with inclusion of fundamental concepts and sound methodology thathelps in formulating guiding principles applicable to creativity and innovationin biomedicine. These principles are three that protect and promote humanbeneficence, human sanctity, and human nature. The principle of humanbeneficence aims at making sure that creativity and innovation is aimed athuman beneficence. Because beneficial knowledge is encouraged in Islam and aknowledgeable person is responsible before his creator. The principles ofsanctity of life is aimed at protecting the sanctity of life, maintaining life andavoiding any kind of dehumanization in the areas of medical research, surgery,diagnosis, cure and not harming human beings and their vital interests. Theprinciple of prohibition of changing human nature is aimed at protectingphysical and biological human nature from corruption and change. Theseprinciples provide basic ethical framework for creativity and innovation inbiomedical sciences.

References

The Quran. [English translations of Abdullah Yusuf Ali , Muhammad MuhsinKhan and Muhammad Taqi-ud-Din al-Hilali are used with minorchanges.]

Al-Suyuti, jalal al-Din Abd al-Rahman. (1695). Manhaj al-sawi wa al-manhalal-rawi fi al-tibb al-nabawi. Riza.

Al Dhahabi, MuhAmmad Ibn AhMad. (1961). Al Tibb al Nabawi. Cairo:Mustafa al-Halabi.

At-Tirmidhi, Abu `Isa Muhammad. Sunan at-Tirmidhi. Beirut: Dar Ihya al-Turath al-Arabi.

Ibn Maajah, Abu Abdullah Mohammad. Sunan ibn Maajah . Maktabah AbiMuaitii.

Al- Bukhari, Mohammad bin Ismail. (H.1422). Sahih Bukhari . Daar TawqunNajaat.

Muslim, Ibn Hajjaj. Sahih Muslim. Beirut: Dar Ihya al-Turath al-Arabi.