CTU 081- ISLAMIC EDUCATION STUDIES I

Written Assignment
CHALLENGES IN THE PRESERVATION OF ISLAMIC FAITH
By
ri

i h i ti

i 2011271198)

Farah Mursyieda binti Mohammad Fuad (2011283458)

Fatin Nur Athirah binti Zainudin (2011288944)
Nur h

i ti

2011268978)

Siti Aisyah binti Ruzlan Zabidi (2011230182)

LWA 01C (PI 007)

Submitted in Partial Fulfilment of the Requirements

for the Foundation of Law KPTM

7 September 2011.

TABLE OF CONTENTS

Introduction

Research Questions

Objectives and Scopes

Significance of the Research

Outline of the Paper

Overview

Definition of Faith

Challenges of Preservation of Islamic Faith in Muslim Youth

Ch

How to Achieve Faith

How to Maintain Faith

How to Keep the Faith

Effects of Faith on Outward Behaviour

A Case that Related to the Conversion of A non-Muslim to Islam influence

g st w r s

us im i T

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by the Multi-racial Society that He Lives in and the problems arose.

Conclusion

INTRODUCTION
This chapter will introduce you to the basic steps in doing this research which
includes the background, objectives, and significance of the research. This is
also supported with numerous research questions, research methodology,
limitations and last but not least, a conclusion to wrap the whole points.
Basically, this chapter will give an outline on how we conduct our research

RESEARCH QUESTIONS
What are the issues and conflicts that arise among the Muslim youth?
What are the challenges the Muslim have to face from the heathen

OBJECTIVE AND SCOPES

Generally, the main objective of doing this research is
1) To highlight on the issues and conflicts that is happening among the Muslim
youth in the world.
2) To create an awareness for the society so that they would be more delicate and
concerned about these issues.
3) To understand the basic of Islamic faith.
4) To understand the importance of Islam in every aspect.

SIGNIFICANCE OF THE RESEARCH

The significance of this research is so that we know what is really happening in the
society and understand the issues and conflicts that we are facing right now. Hence,
we can also find solutions to overcome this serious problem. Besides that, this
research is also significant because we can have a clearer view on the challenges that
keep on being a massive problem today.

OUTLINE OF THE SRTUCTURE OF PAPER

1)

Title

2)

Introduction

3)

Analysis and discussion

4)

Conclusions and recommendation

5)

References

6)

Submit

OVERVIEW
In conclusion, the methodology for the research is vital to ensure that the sources
are liable and trusted. This research requires many point of views from many
people and it also pervasive in many aspect in a country. Thus, by doing this
research, we can understand better the implementation and the importance of
law in maintaining social order and national security in a country with multiracial-based.

DEFINITION OF FAITH
Faith can be defined as acknowledging Allah with full sincerity of heart whilst
accepting all His attributes, obeying His commandments and leaving His taboo. It s the
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performance of deeds, consistent with the commission as vicegerent on Earth, all according
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1. PILLARS OF ISLAM
the shahada (creed),
daily prayers (salat),
fasting during Ramadan (sawm),
almsgiving ( kt), and
the pilgrimage to Mecca (hajj) at least once in a lifetime.

2. PILLARS OF FAITH
belief in God
belief in the angels
belief in divine books
belief in the messenger
belief in the hereafter
belief in Qadar

rs Th s pi

rs

CHALLENGES IN THE PRESERVATION OF ISLAMIC FAITH.

There are several challenges in the preservation of Islamic faith. These challenges had
affected the Muslim especially the youth as the youth are people that easily tempted with
them. The first challenge is the secret of betrayal hypocrisy (munafik).The hypocrites are a
group of people who is being a hypocrites in professing his/her own religion. They pretended
in practicing their religion, but his soul committed treachery against Islam on a confidential
basis. Ie : Abdullah bin Ubai. The Muslim youth become confused with their faith as they are
tampered with the agenda to destroy Islam through the spread of future generation activities
and other similar extreme entertainment. Besides that, the munafik also eliminate the pride of
Muslim youths against their religion but to bring new pride to their materialistic faith.
On the other hand, there is also declaration of war by the heathen (kafir). The
disbelievers are those who do not believe in Allah and the Prophet

(PBUH) and did not

practice Islam. They work hard to eliminate Islam. They also deceive people, create the
conspiracy to destroy Islam and often find causes to fight the Muslims. Those heathen had
made the youth damaged by the attacks against the religious thinking. When Muslims adhere
to new thoughts, that is the beginning of Muslim weaknesses. Examples of attacks thinking
are secularism, nationalism, liberalism, etc. Besides that, the combined efforts between the
infidels and the hypocrites are tight, thus Muslim youths will face it with great difficulty.
Weaknesses resulting from the combination created by the hypocrites and damaged by an
attack by the heathen mind, resulting in teenagers, or young Muslims who are queer and
selfish.
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Satan is the greatest enemy of Islam and Muslim youths. He is never tired of cheating,
creating doubt and encourages people towards evils. Th ts th r s

why Muslim youth

will be influenced by the whispers of the evil nature in every step they take. The guidelines
set by the devils will take away the personal relationship between Allah and Muslim youths.
The instigation of Satan will cause Muslims to be in denial in accepting the truth. Submission
to God will turn to submission to Satan. Muslim youth is more comfortable with the
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The next challenge is the lack of Islamic education in family. Family play an
important role in ensuring the strength of faith of a child. This is because a child will be
surrounded by his/her family during the process of growth. So, the family background can

become the first impression of people towards a child level of faith. There are some
challenges that is encountered by Muslim youth in this context. They are not exposed to the
basics of Islamic religion since early age. Thus, their beliefs towards Islam are not strong
compared to those who were exposed to Islam at an early age. Besides that, they tend to act
against the commandments of Allah when they are not educated in religion.

CHALLENGES TOWARDS MUSLIM IN TDAYS WORLD.

Nowadays, there seems to be a lot of challenges in the preservation of Islamic faith.
The first one can be seen when the communists had make a strategy to destroy Islam. They
encourage and provide freedom to writers to condemn Islam. Then, they dissolves the
religious ties between the nations of Islam (encourage racism). They were using Islam to
destroy Islam. Next, they introduce the Darwinism Theory that claims that humans descended
from apes and spread the theoretical understanding of Frued which emphasize that the focus
of all human life is sex. p rt fr m th t, th t rm Agama Candu Masyarakat is introduced
by Karl Marx where the term religion is being manipulated by the experts. They were using it
as it is human nature to believe everything that came from divine revelation. The worst part
is, China and Russia have killed 26 million people in Turkistan and in Yugoslavia, a million
Muslims were kille

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any wrongdoings.
The next challenge that seems to interfere with the preservation of Islam is the
Salibiah Planning to destroy the Islamic movement. Firstly, our holiday is changed from
Friday to Sunday. In Turki, it is compulsory for azan to be in Turkish. Besides that, they also
nourish the slogan of freedom of woman, equality of men and woman, and against the
application of covering the aurat. Next, they also educate girls in Western culture to weaken
the Islamic faith of the Muslim youth. Instilling confidence that Arabic is hard and difficult
and eventually Muslims hate and did not understand the Quran is also one of the ways for
them to achieve their goals. Besides that, they also disseminate propaganda that Islam is
invaders and terrorists. Last but not least, they highlight that modern Western woman is better
than Muslim woman and the good of Christian through humanitarian aid in Muslim countries.

The last challenge in this context is jewish planning where one of the ways is, they try
to divide the Islamic world and sparked the war. Besides that, they also weaken the Islamic
faith of Muslim youth by defecting faith and collapsing moral as well as by encourage free
mixing between different genders which is of course, clearly wrong for the Islamic religion.
The jewish also build and expand the state of Israel. Another way is also by offering assistant
and promotion to children of Islam to destroy the Muslim youth to concert and films. Next,
they also establish th c

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i g u ity ski head, punk, emo, gothic and

etc. Lastly, they also attack Islamic culture with Western culture.

HOW TO ACHIEVE FAITH

There are several ways we can achieve faith that is by Mujahadatunnaf, performing
recommended practices and meditation. Mujahadatunnaf is struggling against evil desires
and against the whispers of Satan who always tempts and encourages us to a path of evil.
This can be divided into three: takhalli and tahalli. Takhalli is trying to fight in order to
remove all evil characteristics or clean our souls of evil nature or mazmumah. On the
other hand, tahalli is to fill our souls with virtue (mahmudah). After we clean our souls
from evil nature (mazmumah), our soul will be filled with good things.
Tajalli is the stage of feeling pleasure or removing the dead of the dark and feel
pleasure to fill or perform better and feel nature's majesty and greatness of God. People
who can remove bad qualities and can also adorn himself with virtue, God will give the
feeling of joy of worship and the grace of God and thus, we will always remember to
make good deeds.
The second step to achieve faith is through performing recommended practices
especially the prayers, especially during the night (Qiammullail). Apart from the practice
of prayer is fasting, sedekah, reciting the Qur'an, and so on. The third level to get faith is
through meditation. For example, we can meditate about the greatness of Allah and the
beauty of Islam. (ie : fingerprints, Earth resources, etc)

HOW TO MAINTAIN FAITH

Faith needs to be preserved because it is damaged by lust and the devil. Therefore some
people believe thatthen so it does not believe her faith has been damaged.

HOW TO KEEP THE FAITH:

Faith, so as not Faith to damage control. Faith can be damaged through doubts
grow as the Prophet, doubts the law and Islamic law and so on. Word or speech, such
as insulting the Prophet, not sure the law of God and others. Actions such as doing Him, call
on other than God.

Keeping the Faith. Faith that has been available to us to be controlled

by several properties ourselves. Have confidence in Allah and his
orders sincere in practice. For example, prayer should be the intention to obey God not
for show or because of embarrassment or because they are forced. Always do
the circumcision Istiqamah in worship. Worship we do must be sustainable,
not done seasonally, or when a new space created. Work with determination
and concentration.

EFFECTS OF FAITH ON OUTWARD BEHAVIOUR.

The Prophet Muhammad invited his people. It is the best proof -besides the foregoing
arguments- of their being truths, and very important truths for man, is the good effect which
they produce in man's internal state, and thus his outward behaviour. We have already, in
dealing with belief in God, pointed to some of the feelings towards Him, brought about by
belief in His existence and His attributes of perfection.
Since man's attitude in relation to his fellow-human beings is very much connected
with his attitude towards God, that belief in God with resulting feelings towards the Divine, is
bound to produce in man's heart feelings towards other men that are appropriate to it. And
since man's outward behaviour regarding God and other men is generated by his real beliefs

about and feelings towards them, it is only to be expected of true religion to call for a set of
behaviour that is both a natural outcome of its set of beliefs and a factor of strengthening
them.
The internal state to which Muhammad invited men is called 'iman' (faith or belief).
The external behaviour based on it is called Islam. At the Mecca period he concentrated
mostly on the first, without entirely neglecting the second, which he elaborated at Medina
when the first Muslim independent community was formed. Even at Mecca the Prophet
Muhammad was directed by God to invite people to the following acts of worship and moral
behaviour.
1. To keep their faith alive and strengthen it Muslims were told to recite the Qur'an
and study it carefully, to learn from the Prophet and say as often as possible, and especially
on some specified occasions, certain prayers, and to perform prayer in the manner which
Gabriel demonstrated to the Prophet. All this is salat in its widest sense.
2. After salat the serving of God, comes zakaat which in its broadest sense includes
any act of service to other men. Being good to men is the fruit and therefore the proof of the
tree of faith. He is not truthful who harms men and yet claims to believe in and love God.

"Hast thou seen him who does not believe in retribution (in the hereafter)? That is he who
repulses the orphan and urges not the feeding of the needy. So woe to those that pray and are
heedless of their prayers, to those who make display and refuse charity." [Ma'un, CVII].

Tile first three verses of this Sura were revealed at Mecca and the rest at Medina. The
Medinan verses speak about the hypocrites who perform outward acts of worship that do not
originate from any sincere faith. But their behaviour betrays them, since it is the same as that
of the Mecca professed unbelievers.

"The freeing of a slave, or giving food upon a day of hunger to an orphan near of kin or a
needy man in misery"And then "become of those who believe and council each other to be
steadfast, and counsel each other to be merciful." [Balad, XC: 13-17].

Besides helping his fellowmen in this way man should also be truthful and honest with them
and fulfill his promises to them. [Ma'arij, LXX: 32-33].

He should not infringe upon their rights especially those of life [LXXX: 83], and of decency.
[Ma'arij, LXX: 29-31].

That briefly, is the message which Muhammad addr ss

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A CASE THAT RELATED TO THE CONVERSION OF A NON-MUSLIM TO

ISLAM INFLUENCED BY THE MULTI-SOCIETY THAT HE LIVE IN AND THE
PROBLEMS ARISED .
SUBASHINI RAJASINGAM V. SARAVANAN THANGATHORAY
One of the problem that are related to a multi-racial society is about marriage and
divorce between two couples that adherent of different religion. A non-Muslim person who
wishes to marry a Muslim person must convert to Islam before the marriage can be
recognised as legally valid. A marriage between two non-Muslims (civil law marriages),
however, will not become void after one spouse subsequently converts to Islam.
In 2006, T. Saravanan, a Muslim convert, sought to dissolve his marriage with his
non-Muslim wife via the Syariah Court. His wife, R. Subashini, applied to Kuala Lumpur
High Court for an injunction against her husband seeking divorce in the Syariah Court. The
High Court dismissed her application. This was affirmed in the Court of Appeal, where the
court also ordered Subashini to take her case to the Syariah Court. As of September, 2007,
their case is pending in the Federal Court after an appeal by Subashini. Subashini is also
seeking to stop or declare void the conversion of their children. As of 27 December 2007, R.
Subashini failed in an attempt to stop her husband from divorcing her in an Islamic court. She
also failed to persuade the federal court her husband should be banned from converting their

four-year-old son to Islam. The appeal was rejected on a technicality but court added that she
would be able to try again in a few months.
The Federal Court's judgment in the R. Subashini case on Thursday has gouged a
deep groove in the legal system. The court decided that only civil courts could decide on the
divorce of a union formed under the Law Reform (Marriage and Divorce) Act 1976.
However, where one spouse has converted to Islam, the Muslim spouse has a right to seek
relief from the syariah court. This means the non-Muslim spouse can only seek justice in the
civil court, while the Muslim-convert spouse can seek justice in the syariah court. Two
parallel avenues of justice. To complicate matters, the court also found that a parent could,
unilaterally, convert a child without the consent of the other parent. ANIZA DAMIS speaks
to Institute of Islamic Understanding of Malaysia (Ikim) director-general Dr Syed Ali Tawfik
Al-Attas on the impact of the ruling on Muslims and non-Muslims in the country.
Q: What is justice in Islam?
A: Justice means putting things in the right place. Everything has a place. In this case, if you
make a contract in a civil ceremony, the right place to seek a termination of that contract
would also be at that civil ceremony. T. Saravanan @ Muhammad Shafi should have been
told, by the people who furthered his interest in the religion, that Islam places a great
emphasis on the making and breaking of contracts.
Here is a person who had conducted a marriage in a civil ceremony with R. Subashini, a
Hindu. Therefore, in order to terminate that contract made in a civil ceremony, he should go
back to that civil authority and break it.
Q: The Federal Court has decided only the civil court can dissolve the marriage. At the
same time, it says Shafi also has a right to seek relief from the syariah court and get a
divorce there.
A: Yes, but that divorce (in the syariah court) would not be recognised. It would only be
recognised by the civil court as evidence that such a thing took place under syariah.
Q: What is Saravanan's responsibility to his family and what is Shafi's responsibility to
his family? Are they different?

A: No, they are the same. It's not that he is Saravanan or he is Shafi. He is one and the same
person, therefore, his responsibility remains. As a Muslim, his responsibility now is to teach
his children about Islam. His responsibility is to educate them. The mother is not responsible
for that -- she has not been entrusted with that responsibility.
Q: The second child is not Muslim at the moment.
A: Who said the child is not Muslim? According to Islam, all children are born with fitrah,
meaning a natural inclination towards Islam.
You could be the product of a Hindu, Buddhist or Christian marriage, but for Muslims,
children are not seen as Christian, Buddhist or Hindu. What we see is, "Here is Allah's
majesty. Look at what He has created".
Q: So, then there would be no need for conversion?
A: Exactly. How can you convert a child? First of all, when you talk about conversion, you
are talking about responsibility. In order to have responsibility, you have to comprehend what
you are responsible for. Can a child of that age understand what he is being held responsible
for?
Allah does not hold a child accountable. That is why in Islam, there is this thing called the
age of baligh -- the age of maturity -- which is generally thought to be around 15. He is then
ready to accept the responsibility entrusted to him. And he is also ready to accept
accountability -- in other words, punishment. But before that, there is no punishment.
Q: So, why the need to convert?
A: There is no need. God Himself does not consider the child responsible.
Q: What about instances where one parent is of one religion and the other is of
another?
A: Shafi's responsibility is to raise his children in accordance with Islam. His responsibility is
to educate them, feed them, clothe them.

If he is worried that his sons will grow up to follow the mother's religion, well, his fears are
unfounded. Because he is an example of that not being the case. It's no guarantee that just
because you are born to a Hindu, Buddhist or Christian parent -- or even a Muslim parent -that you will remain in that religion.
Q: What about people who convert without telling their families or wives, and suddenly,
the wives find out they are no longer the wife.
A: If you start putting these things down as law, there is a tendency to look at it literally.
There is no hikmah (wisdom).
Supposing there is a person who is not a Muslim, living in a large community of nonMuslims. He wants to become a Muslim. For his own safety, he might feel, "If I go and tell
my community, they might not agree with it, and they might harm me. I will have to keep it
silent".
But he still wants to convert and he does. There is also wisdom in that. Fearing for his safety,
he doesn't inform other people. It could be that.
Q: In our multi-religious, multicultural society that is supposedly tolerant and
respectful, what's the value of professing a religion if you can't practise it in the open?
A: Who said there is "no freedom" here? You can practise whatever you want in this country.
Q: But a person can't change her religion very easily.
A: You cannot extrapolate on one case. If you are referring to the Lina Joy case, how do you
know that it's not easy to convert based on one case?
The Lina Joy case had nothing to do with religion or with whether she wants to convert or
not. She just didn't want to follow the rules set by the National Registration Department.
The assumption is that the syariah system is unjust. Her lawyers supported this idea because
they extrapolated that you won't get justice in the syariah court.
Therefore, the onus of responsibility now is not on the court and the individuals in the court,
but on the religion itself.

That's ridiculous. In her case, too, the Muslims are upset and angry, not because she is
leaving Islam, but because they are denied their responsibility to guide her on the path of
Islam. Her lawyers are screaming that we are denying her freedom of religion. This is not the
case. If she wants to be a non-Muslim, be a non-Muslim. But the community of Muslims has
a right to consult with her and ask her why she wants to leave Islam. For Muslims, Islam is
the most complete, perfect religion. Therefore, it is strange to any Muslim for anyone to want
to become a non-Muslim. This is the Muslim's right of responsibility -- he has a right,
because he has a responsibility to the ummah to ask this question. If you deny them this right,
obviously the Muslims will get upset.

Q: That's looking at it from a Muslim perspective.

A: Look at the non-Muslim perspective as well. They get upset if they are not allowed to
consult with those who wish to leave the flock and convert to Islam.
Q: The thing that upsets non-Muslims is that Muslims are detained when they wish to
leave the religion.
A: Does that have to do with religion or is it an administrative injustice? It has nothing to do
with religion, as far as I am concerned. How they do it, that's another matter altogether. When
you start talking about detention, rampas mayat (seizing the corpse) and so on, those are all
administrative. I disagree with all that.
Q: Why is it happening?
A: Loss of adab (manners), ignorance, and people who are put in positions of power who
really have no ilm (knowledge). They don't have any hikmah. They are just allowing these
things to occur and they don't care. All in the name of religion. You can't do that.
I don't care whether your religion is Islam, Christianity, Hinduism or Buddhism. You cannot
use this as a tool for your political considerations. And that's what's happening.
Now, in the Subashini and Saravanan case, I feel very, very badly for these two people, and
for the children. These are the victims.

As far as Islam is concerned, the Prophet abhorred divorce. He really despised it. But he did
say, "If there is no other choice but to divorce, let the divorce be amicable". Let it be settled
in a nice way.
Why was Shafi not advised about this? Why are Subashini's lawyers not advising her like
this? Ultimately, these are the people who are suffering. You think the lawyers and the judges
suffer? No. These people -- Shafi, Subashini and the children -- they suffer.
This is a family case. Why is society sticking its nose into this?
Q: Maybe they have become the standard-bearers of a bigger fight?
A: Society has become confused. What is the bigger fight? Freedom of religion? Are you not
free? Nobody is forcing anybody.
Q: Perhaps not in the case of Shafi, but there have been instances where non-Muslims
convert to Islam to escape responsibility.
A: They are abusing the system. You cannot simply run to the syariah court, to Islam, to
escape something else. Contracts are very important in Islam.
Q: But in the instance where someone says he is Muslim, you have to take his word for
it that he is Muslim. Should the syariah court be giving him shelter, where perhaps he is
seeking shelter for the wrong reasons?
A: When somebody claims he is a Muslim, you can actually judge if he really is a Muslim or
not, by three things: When he makes a contract, he breaks it; when he is given a
responsibility, he shirks that responsibility; when he speaks, he lies. These are the signs of an
evil person.
So, if a fellow claims he is a Muslim, and yet his actions do not reflect it, then he is not a
Muslim. So if a fellow is converting because he wants to escape something, you cannot
shelter him for that. You have to live up to your responsibility.
If a person has recently converted to Islam, there is no question about the division of property
according to Islam, because he accumulated all that when he was not a Muslim.

Whatever property he accumulates after he becomes a Muslim, that's different. That belongs
to him -- his wife has no say in that.
In my opinion, in the Subashini case, the wife should have custody of the children. They are
still young. They need their mother.
Q: This judgment is different from Lina Joy, in that the court this time did not say "We
have no jurisdiction". It said: "We have jurisdiction, but you can go to the other side
(syariah courts) as well."
A: It's an ambiguous judgment. I'm worried. This is going to escalate, and people are going to
start accusing Islam, and religion generally, as being the problem. But it's not Islam. This is
not a problem just for Muslims, it is a problem for everybody.
Q: If the non-converting spouse refuses to file for divorce in the civil courts, but the
Muslim spouse gets a divorce from the syariah court, does that absolve the Muslim
spouse of his responsibilities to the civil law marriage?
A: That is a problem. On the one hand, the syariah court only listens to Muslims. On the
other hand, civil courts cannot interfere with the syariah court. Therefore, if the husband
decides to divorce and the wife doesn't, then we have a big problem. It doesn't make sense. If
the syariah court grants a divorce, the civil court only takes that as evidence. But, strictly
speaking, he is still married in the civil system.
As I said, they should have been told: "If you have a marriage in a civil ceremony to a nonMuslim wife, and now you have become Muslim, your responsibility is to go back and
resolve that in a civil ceremony as well". That would solve the problem.
Q: What should the conclusion to the Subashini case be?
A: As I said earlier, if you have conducted your marriage in a civil ceremony, then you
should conduct your divorce in a civil ceremony.
Shafi should be advised properly. The wife should also be advised properly. There should not
be so much acrimony.

The wife says she is being treated unfairly. I agree with her. But I also agree with Shafi. He is
also being treated unjustly.
Q: What would you say to people who see this as a Muslim/non-Muslim argument?
A: It's not. This has got nothing to do with religion. This has to do with administrative justice.
Q: So, what do we need to do to correct this administrative injustice?
A: Remove the people who are causing the problem, and put in the ones who are qualified to
deal with it. Remove the unqualified, because they are misguiding society.

CONCLUSION
In a nutshell, we can say that those who believe in God the Creator, should not be
reckless in performing His commandments. Thus, we should preserve and control our faith so
that it will not be damaged. F ith c

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thr ugh iktiq

i :

u ti g th Pr ph ts

hadith, doubting the law prescribed by Islam in the Quran. Through word or speech, such as
insulting the Prophet. Through actions such as associating Allah with other creatures (syirik).
Islam has stressed the importance of faith for human life by citing the natural human
i c i ti

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the elements of goodness and virtue within him, and the prosperity and tranquility that faith
affords him. Due to these factors, faith is a vital necessity of human life. Allah says:
S s t y ur f c t w r s th pur f ith,
mankind. There can be no change in A

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and continue to be

human societies that do not possess science, art, or philosophy, but there has never been a
society without r igi

In consideration of these factors, Islamic Law protects faith. In some cases, this is
achieved by planting faith firmly and deeply in the heart and mind. In other cases, this is
through nurturing the seed of faith that is already present in an individual and supporting it
with what will develop it and make it endure.

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rri g Pr c ur s

tw

uslim and Non- us im

<http://www.malaysia.gov.my/EN/Relevant%20Topics/Society%20and%20Life/Citizen/Fam
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Dr. Jaafar Sheikh Idris, The Pillars of Faith (Muslim Students Association Plainfield 1975)
156

Gullen M. Fethullah, The Essential of Islamic Faith (The Light, Inc. Somerset 2006) 150

Harun Yahya, The Hypocrites According to Quran (ASN Islamic Books 2005) 34-43

Harun Yahya, Why the Darwanism is Incompatible with the Quran (Global Publishing 2003)
39-41

Raphael Wong, F

r C urt

tim

v r Su shi i c s

Suleiman Eris, A Brief Guide Islam Belief and Practise (The Light, Inc. Somerset 2006) 39
<http://thestar.com.my/news/story.asp?file=/2007/9/24/nation/20070924191019&sec=nation
> 17 July 2011.