Q1 Who is your Rubb? (the Lord,the Creator etc).
A. My Rubb is Allah Who has created me and all that exists. He nourishes me
and all creatures by His Bounties.
Q.2. What is your religion?
A. My religion is Islam, which is submission and obedience to the Order oF Allah
and His Messenger with love, hope and fear.
Q.3. How did you know Allah?
I know Him by His signs and creation like the day and night; the sun and the
moon; the heaven and the earth, and all that is there in and between them.
Q.4. Where is Allah?
A. Allah is above the heavens raised over the Throne and separated from His
creatures.
Q.5. Is Allah with us (in person)?
A. Allah is settled over His Mighty Throne, but He is with us by His Knowledge,
hearing ,seeing and other attributes. As He said: "Fear not verily! I am with you
both hearing and seeing (V,20. :46)
Q.6. Who are the friends of Allah?
A. Those people are the friends of Allah who are pious and righteous, fear Him
much abstain from all kinds of sins and perform all kinds of goods, and holdfast
to the Qur`an and Sunnah.
Q. 7. How do you worship Allah?
A. I worship Allah in a manner in which all my ibadah is dedicated to Him Alone. I
do not ascribe anyone with Him in worship.
Q-8. Why did Allah send Messengers?A. Allah has sent Messengers so that they call the people to worship Him Alone,
not ascribing any partner with Him, and in order that mankind should have no
plea against Allah.
Q-9 What is the meaning of Islam ?
A. Islam means i.e. submission to Allah with Tawhid .
Q-10 What are the pillars of Istam?
A. 1. Testimony of Faith (There is no true God except Allah and Muhammad
is the Messenger of Allah )
2. To establish Salat (prayers).
3. To pay Zakat.
4. To observe Saum (fasting) in Ramadan.
5. Hajj (pilgrimage to the Sacred House) if one can afford the journey.
Q-11 What is Iman?
A. Iman (Faith) means to believe in the heart, to confess by the tongue and to act
with the parts of the body.
Q-12 Can there be any variation in Iman?
A. By some words and deeds it may increase and by some words and deeds it
may decrease.
Q-13 What do you mean by increase and decrease in Iman?
A- Iman (Faith) increases by obedience to Allah and good deeds while it
decreases by sins and evil acts.
Q-14 What are the pillars of Iman (Faith)
A. The pillars of Iman are six i.e. to believe in:
1. Allah.
2. His Angels.
3. His Messengers.4. His Books.
5. The Last Day.
6. Divine Preordainments good or bad.
Q-15 What is Belief in Allah?
A. The Belief in Allahi is that you should believe that Allah is the Sole Creator
Sustainer Provider and the One in Whose Hand is the disposal of all affairs.
Everything stands in need of Him, but He stands in need of none. He is the Only
One Who is worthy of being worshipped. He has the Best Names and Perfect
Attributes.
0-16 Who are the angels?
A. The angels are creatures of light. They are Allah’s obedient slaves, they do 
that which they are commanded and are incapable of disobedience.
Q-17 What do you mean by Belief in the Book and the Messengers?
A. It means that Allah sent the Messengers like Moses, Jesus,Abraham. Noah
etc. and sent down the books like the Torah, Injeel, Zaboor (Psalms) etc. to call
the people to worship Allah Alone, associating nothing with Him. He sealed
(finalized) the Messengers with Prophet Muhammed and abrogated all
previous books with the Qur’an. Therefore the worship should be done according
to the Qur’an and the Sunnah of the Prophet .
Q-I8 What is meant by Belief in the Last Day?
A. The Belief in the Last Day means to believe that Allah has ordained a fixed
term for everything, and a term for this world. He will assuredly raise the dead
from their graves and will account for everyone their deeds in this world. On that
Day of Resurrection, rewards and punishments will be assigned. Every one will
be justly rewarded or punished.
Q-19 What is meant by Belief Preordainment (Qadar)?
A. The Belief in Preordainment (Qadar) means to believe that everything — good
or bad — happens or takes place according to what Allah has ordained for it. He
has created everything in due proportion.
Q-20 What is the cleaning of "There is no God but Allah"?A. It means there is no true deity except Allah Alone, Negating all false gods and
affirming that Allah is the only true God.
Q-21 What is the meaning of ^Muhammad is the Messenger of Allah"?
A. It means total submission to him in whatever he ordered, and avoiding what
he forbade and believing in all those matters he informed us about.
Q-22 What are the conditions of the testimony of Faith?
A. There are seven conditions of the testimony of Faith:
1- Knowledge whick negates ignorance.
2- Certainty which negates doubt.
3- Sincerity and purity of intent which negates Shirk.
4- Truthfulness which negates hypocrisy.
5- Love and devotion which negates disdain of Allah`s religion.
6- Submission which negates disobedince.
7- Acceptance which negates rejection or denial.
Q-23 What is the greatest thing that Allah has enjoined?
A. The greatest thing Allah has enjoined is Tauhid (Monotheism).
Q-24 What is Tauhid (Islamic Monotheism)?
A. Tauhid means declaring Allah to be the only God who deserves to be
worshipped in truth and confirming all attributes with which He has qualified
Himself or that are attributed to Him by His Messenger .
Q-25 What are the aspects of Tauhid?
A. There are three aspects of Tauhid:
1- Tauhid-ar-Rububiyah.
2- Tauhid-al-Uluhiyah.
3-Tauhid-al-Asma was-Sifat.Q- 26 What isTauhid-ar-Rububiyah?
A. It is declaring Allah to be One and Unique in His work, Iike creation,
sustenance, bringing to life and causing death etc.
Q-27 What is Tauhid-al-Uluhiyah?
A. It is declaring Allah as the Only God to whom all acts worship must be
dedicated such salat (prayers), Zakat, Sawm(fasting), supplications vowing etc.
Q-28 What isTauhid-al-Asma was-Sifat?
A. It is an affirmation of all the Divien Names and Attributes of Allah in a manner
that
suits His Majesty, as mentioned in the Qur’an and the Sunnah.
Q-29 How would you describe Ibadah?
A. It is a comprehensive word comprising deeds and words that Allah loves and
is pleased with whether manifested or hidden,
Q-30 What are the conditions of Ibadah?
A. There are two conditions of Ibadah:
1. Sincerity to Allah.
2. Submission to Allah’s Messenger i.e. to act according to his Sunnah.
Q-31 Write some types of Ibadah.
A. Some types of Ibadah are the prayers, the obligatory charity,
fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. and
other acts of worship which Allah has commanded and enjoined.
Q-32 What is the greatest thing Allah has forbidden?
A. The greatest thing Allah has forbidden is Shirk (polytheism).
Q-33 What is polytheism?
A. It means to believe that there is one who shares Allah in His acts i.e. ascribing
partners or setting up rivals to Allah in His rights.Q-34 What are the types of polytheism?
A. There are three types of polytheism:
1. The greater polytheism (Shirk Akbar).
2. The lesser polytheism (Shirk Asghar).
3. The inconspicuous polytheism (Shirk Khafi).
Q-35 What is greater polytheism?
A. The greater polytheism is to devote any form of worship to other than Allah
Allah will never forgive one who dies upon Shirk,nor accept his good deeds, and
he would be cast out from the folds of Islam.
Q-36 What are the types of greater polytheism?
A. There are four types of greater polytheism:
1- The polytheism in invocation i.e. involving supplications to other than Allah.
2. The polytheism in intentions i.e. purpose and intentions not for the sake of
Allah but directed towards other deities.
3, The polytheism in obedience i.e. rendering obedience to any authority against
the Order of Allah.
4. The potytheism in love i.e showing love to others which is due to Allah Alone.
Q-37 What is lesser polytheism?
A. The lesser polytheism is Ar-Riya, that means the acts of worship done to gain
praise or fame rather than to please Allah, this type of polytheism, however, does
not cast the person committing it out of the fold of Islam.
Q-38 What is inconspicuous polytheism?
A. The inconspicuous polytheism implies being dissatisfied with the conditions
ordained by Allah.
Q-39 What is the proof of the inconspicuous polytheism?
A.The proof of the above Shirk is the saying of the Prophet "The
inconspicuous polytheism is more hidden among this nation than the track of a
black ant over a black stone on a dark night" (Musnad Ahmad)Q-40 What are the types of Kufr (disbelief)?
A. There are two types of Kufr :
1. The majorKufr which cast its people out of Islam,
2. The lessor cr minor Kufr which does not cast the one who commits it out of
Islam. It is Kufr of ungratefulness.
Q-41 What are the types of major Kufr?
A. There are five types of major Kufr :
1. The Kufr of denial.
2. The Kufr of arrogance associated with recognition of the truth.
3. The Kufr of doubt.
4-. The Kufr of disregard,
5. The Kufr of hypocrisy.
Q-42 What are the categories of hypocrisy ?
A. There are two categories of hypocrisy:
1. Hypocrisy in Belief.
2. Hypocrisy in deeds and actions.
Q-43 What is the hypocrisy in Belief?
A. Hypocrisy in Belief is of six types:
1. Denial of the Messenger .
2. Denial of the thing with which the Messenger is sent.
3. Hating the Messenger
4.Hating the thing with which the Messenger is sent.
5. Rejoicing at the disgrace of Islam.6. Disliking the prevalence of Islam.
Q-44 What is the hypocrisy in deeds and actions?
A. The hypocrisy in deeds and actions is of five types:
1- When he speaks, he lies.
2- When he promises., he breaks it.
3. When he is entrusted, he betrays.
4. When he disputes, he acts immorally.
5. When he makes a pact, he makes acts treacherously.
Q-45 Are good deeds accepted (by Allah) with the polytheism?
A. Never! None of the deeds are accepted when mixed with polytheism.
Allah says: " If they had joined in worship others with Allah all that they used to
do would have been of no benefit to them" (V.6: 88)
"Verily! Allah forgives not setting up partners in worship with Him, but He forgives
whom He pleases sins other than that" ‘(V.4:116)
Q-46 What are the nullifiers of Islam?
A. The nullifiers of Islam are ten:
1. Polytheism of worship.
2. He who does not believe that the polytheists are disbelievers, or doubts their
infidelity or holds their belief to be valid.
3. He who sets up intermediaries between one’s self and Allah, supplicating
them, trusting them and asking them to intercede on his behalf.
4. He who believes that the guidance of others is more perfect than the Prophet
.
5. He who hates anything that the Prophet was sent with.
6. He who denies the religion of the Prophet or ridicules its reward or
punishment.7. Sorcery.
8. Supporting the polytheists against the Muslims.
9. He who believes that some people are exempted from abiding by the Shari`ah
as Khidr was exempted by the laws of Musa.
10. Turning away from the religion of Allah by neither learning nor applying it.
Q- 47 What are the three fundamentals that every Muslim must learn?
A. The three fundamentals are:
I, Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in
Whose Hand is the disposal of all affairs).
2. Knowing your religion (Islam).
3. Knowing your Prophet Muhammad
Q-48 What is Taghut?
A. Everything that is worshipped. or followed or obeyed other than Allah is
Taghut.
Q-49 How many Taghut are there and who are their leaders?
A. They are many but their leaders are Five:
Q. 50-Who are the leaders of Taghut ?
A. They are:
1. Satan, may Allah curse him,
2. Anyone who is worshipped with his consent.
3. A person who calls the people to be worshipped instead of Allah.
4. A person who claims the knowledge of Ghaib (unseen, hidden, invisible,
absent etc).
5.The ruler who rules by laws other than the law sent down by Allah.
WOMEN IN DAWAH
Abdul Lateef M. Al-Hassan and Sumayyah Bint Joan
al-Jumu’ah Magazine
From the very beginning, women have played vital roles in the propagation of the fundamental truths of Islamic da’wah. From the sacrifices of Sumayyah, to the collected Ahadeeth of Aisha, women have been instrumental in the flourishing and spreading of this deen. Unfortunately during these times, the Islamic revival suffers from weaknesses in its properly qualified personnel, which limits its spreading and restricts the da’wah work to an elitist group of activists, with finite and limited efforts of da’wah and tarbiyah being focused on women.
Da’wah amongst women deserves, and should get, far more attention than it does. So far, except in a few instances, women have been distanced from the field of da’wah work. If we look at the reality, and the situation of Islamic da’wah work, and the position of women in it today, we can easily find the following problems:
1- Deficiency in da’wah capabilities among and by women.
2- The ill use of existing limited-resources in combination with a lack of personal initiative on the part of women.
3- A neglect or omission of women’s issues in the planning of Islamic da’wah.
4- Absence of strong tarbiyah and the lack of fundamental Islamic knowledge in the da’iyat (female callers) in the field of da’wah. Only a few of the wives and daughters of dou’at (male callers) have any worthwhile Islamic knowledge.
5- Most women do not possess a proper understanding the role of da’wah made incumbent on their husbands. Because of this, they may not understand the importance of time given to projects outside the home, which in turn may, become a source of tension within the home.
6- The level of general Islamic knowledge among most women is low.
7- Women’s da’wah programs, as well as overall da’wah programs and institutions are rare, and not well organized.
ROOTS of the PROBLEM
Many obstacles and restraints have been the causes behind the weakness and neglect of da’wah work amongst women. One they have been recognized and analyzed, viable solutions can be sought and implemented.
One major reason, is that many men are not convinced about the importance of women’s role and responsibilities in the field of da’wah. The Qur’anic verse "…remain at your homes…" [33:33] has been misinterpreted by many, and so has the right of stewardship or Qawama. In many instances we see men objecting to women’s participation in da’wah and thus preventing them from fulfilling their role toward their fellow Muslims and to the larger society in general. Spreading Islam has been made incumbent on all Muslims, men and women.
"It is vital that husbands encourage their wives to participate in da’wah work," said Dr. Aisha Hamdan, Director of the Islamic Education Foundation, based in Minneapolis, Minnesota. She has a Ph. D. in Clinical Psychology with a specialty in child and family issues. She teaches at a private university in the Twin Cities. The IEF is a two-year-old organization, with one of its goals being, to increase the level of awareness and to provide training in giving da’wah, amongst Muslim women and men. "They should encourage them to spread the message of this deen, perhaps by taking them along when they go out, and by instructing them on the proper ways of giving presentations about Islam."
A more particular reason is the absence or confusion of priorities in the minds of dou’at. Many of them have been overwhelmed and distracted by the state of the Ummah, even to the extent of ignoring to give proper attention to their homes and families. Their energies having been exhausted in the work outside the home, leaving them with nothing left for their families. This imbalance hurts not only the families, but also the community as a whole.
The level of women’s education and awareness of their position and responsibility plays an important role. As education and awareness decline, women become disinterested, their level of giving and sense of sacrifice weakens. "Unfortunately, not a lot of Muslim women feel that they know enough about Islam to share it with others. They need to realize that it is their responsibility to obtain that knowledge and then share it with others. Many women also feel uncomfortable presenting to groups of people due to various reasons." Dr. Hamdan said. "This is why we are conducting training sessions here, about how to conduct da’wah. We are committed to trying to arm women with the necessary skills, that will give them the confidence to take up this very important, and often neglected role in their lives as Muslims."
Indulgence in luxuries, even if they are halal things, usually force women to devote more time to them and less time to doing da’wah. This also happens when they find it difficult to balance rights with duties. Sometimes women lose perspective, forgetting that the work inside the home is the core of their mission. By neglecting this role, or when they fail to arrange their priorities, and get tied to a job that distracts them, they ultimately fail at fulfilling their da’wah roles both inside and outside the home. "For many women, their jobs as wife, mother, cook, and teacher, inside their homes, are so time consuming, that the main barrier to engaging in da’wah work is oftentimes, a lack of time itself," said Dr. Hamdan. "This is why it is so important for husbands to be supportive to their wives in fulfilling their obligations both within and outside the home."
Another unfortunate reality is that most da’wah organizations have failed to absorb and utilize the energies of women, and have also failed to adjust their plans and programs in a way that would incorporate women as core assets in their da’wah work.
The media, and many other elements of the promiscuous society we live in, have had major impacts on the psyche of Muslim women. This psychic crippling has kept many women away from their mission and distorted the image of Islam in the minds of most of them.
A Desired ROLE for the MUSLIM WOMEN
A Crucial Role:
According to recent data, there are more women accepting Islam in this country, than any other group. The same can be said of Canada, England and many other places. A recent survey Al Jumuah magazine have conducted in the Dominican Republic, showed that about 75% of those who accepted Islam among the natives were women. Because of this, there is a tremendous need for Muslim women to participate in the field of da’wah. " The role of calling to this deen, does not stop at the pronunciation of the Shahada," Dr. Hamdan said. "Women are needed to help other women come to Islam, and are needed to instruct them after they become Muslims." The reasons women’s participation is important are various and diverse:
1. Women are more capable than men are in communicating with other women. Women are usually more affected by word, deed, and conduct of other women, more so than by men. Women are more capable of recognizing the particularities and problems associated with women’s education and tarbiyah.
2. Women can better comprehend the direction in which women’s da’wah work should be geared. They can best discern the order of priorities, because they are more familiar with this sphere.
3. Women are more free than men in communicating with other women, either individually for da’wah activities, or in women’s learning and other forums and places of meeting.
4. Many Muslim women who are in need of guidance, education, and direction lack the presence of men-folk who can provide this service, therefore it makes sense that qualified women in the community should offer this.
5. The educational and the tarbiyah need of women are greater than that of men. They get pregnant, give birth, and nurse children. The children are more tied to them than they are to their fathers. Women stay at home with their sons and daughters, and thus can bring them up as they please. If they are not allowed to share in the da’wah efforts of their husbands, a lot of the much-needed results may not be attained.
6. Women have a great effect on their husbands. If they have strong emaan and character, they have a very good chance at helping their husbands become strong as well.
7. Women have a lot of characteristics that stress the importance of their da’wah role. They should also be taken into account whenever any da’wah work is planned. Some are:
* Women have the innate ability to communicate strongly what they believe to be true in their hearts. Dr. Hamdan also points out that, "Women are also generally stronger in terms of verbal abilities and emotionality."
* Women sometimes lack will power and a sense of direction, and therefore need the assistance of other women to give strength and motivation.
A Definite Role
The work of the Muslim woman in the field of da’wah strengthens the man’s work, and it expand it into areas where her effectiveness supersedes that of the man. It is sad that this role is so grossly overlooked and underestimated. By her nature as a spiritual and psychological comforter of man, the woman can play an important role in da’wah, for a man cannot -if his mind is preoccupied with works and goals- cope with his own problems, let alone undertake the burdens of giving da’wah. Many have failed on the path of da’wah for this very reason. Khadija’s comfort, help, and support of the Prophet, sallallaahu alayhe wa sallam, offer the greatest proof of the vital importance of this role. The Prophet’s companions who left their homes to go places that were thousands of miles away to take the new religion to people also had the support and the backing of their wives.
Very few women today understand or are aware of such a role, let alone carry it out. A woman may think that the marriage home is a place of rest and easy. They have yet to realize that marriage is the starting point of struggle, sacrifice, giving and responsibility.
The woman’s role does not end at door. She can be greatly effective by being a good example to others, by being good-hearted, kindly spoken, and of friendly conduct. She can offer assistance, and share concerns as well as joys. She can also use all appropriate opportunities to educate, guide and call others though observing the conditions of those whom she addresses.
Examples Are Needed
Women, who understood their role, started educating themselves and achieving their rights to education and tarbiyah. Look at the hadeeth narrated by Abu Saeed that the women said to the Prophet, sallallaahu alayhe wa sallam, "The men are keeping you busy and we do not get enough attention from you. Would you specify a day for us, women? He promised them a day to meet them and educate and admonish them." (Bukhari) The fruits of this understanding and concern by the women companions of the Prophet, sallallaahu alayhe wa sallam, and the attention he gave them, are shining examples and a source of pride for Muslim women. Here are a few more to ponder:
Here is Umm Sulaim teaching her son Anas Ibn Malik about Islam, even though her husband rejected Islam. When Abu Talha proposed to her (before accepting Islam) she told him that her dowry was Islam, he in-turn embraced Islam and she married him. She made her son Anas the servant of the Prophet, sallallaahu alayhe wa sallam. Umm Hakeem was the reason behind her husband embracing Islam, and the aunt of Adi ibn Hatem led him to Islam. Amra, the wife of Habib Al-Ajami would wake up her husband to make salah at night. Asmaa, the daughter of Abu Bakr, forbade her son, Abdullah ibn Az-Zubair, to accept a demeaning way out to escape death although she was very old and needed him beside her.
If we move to a wider circle, we will find that Muslim women played a great role in sacrifice and service for the religion of Allah. Sumayyah gave up her life when Abu Jahl killed her for becoming a Muslim. She was the first Muslim, and woman, killed in Islam. Khadijah, the first wife of the Prophet, who was very rich, spent of her money to support the da’wah. Umm Salamah left her husband and saw her children persecuted when she migrated. Umm Imarah fought in defense of the Prophet, sallallaahu alayhe wa sallam, in the Uhud battle. Tending the wounded in battles was the role Muslim Women played throughout history.
Building SUCCESSFUL Da’wah Programs
There are conditions that must be met for women’s da’wah work to succeed and achieve its expected outcome. Many of the items in the following discussion are good to consider at all time, but it is always important to be in touch with the specific environment one is working with, study it and design all programs to fit the specific reality and needs.
First: Important Guidelines
The fact that we stress the importance of women’s role in Islamic da’wah should not lead us away from keeping the women’s creation, nature and priorities clear in mind. There are important points that should be used as guidelines when planning or doing da’wah work:
1- Typically, the woman’s main role and job is at home. This is clearly stated in Qur’an and Hadeeth. Allah says, "And stay in your houses." [33:33] Of course women can go out for salah in the masjid, participate in any other activities she may need and to do da’wah. However, none of these activities should conflict with her essential duties at home as wife and mother. In many cases, it is this balance between the woman’s essential duties and the requirements of da’wah work, that have caused problems and misunderstandings in families and communities. "Women may find ways to fulfill their da’wah obligations at home, such as engaging in office work for an Islamic organization, answering telephones, or any other number of possibilities, depending on the skills and interest of each woman, " she said.
2- There are special injunctions regarding women, and the mixing of men and women, that must be observed in any da’wah activity and under any circumstances:
a) Proper hijab between men and women must be observed at all times.
b) Women cannot travel without a male companion who is her mahram.
c) Women cannot intermix freely with men who are not directly related to her.
d) Women cannot exit from their homes except by permission of those who are in charge of them and care for them, i.e. their husbands or fathers.
3- The enemies of Islam usually exploit these injunctions and use them to defame Islam as demeaning to women. Some dou’at get affected by these allegations and they are thereby led to be lax and unmindful. The true dou’at guided by the Sunnah must watch out, lest they be affected by the lusts and whims of society.
4- Men have the original right in da’wah activities to take the lead as was the case in the age at the Prophet, sallallaahu alayhe wa sallam, and the excellent generations that followed. Women’s role in da’wah work is undeniable, provided the appropriate guidelines are adhered to.
Second: Objectives of the Program:
As the Prophet, sallallaahu alayhe wa sallam, saw a need to set aside a
