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Farouq Bichi Solar Expert

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INVERTERS AND TIPS ON MAINTAINING THE BATTERY
Many complain that their inverters don’t last long. Do you fall into that category? Let’s dive into this article together to see how that can be managed.

What’s an Inverter?

An inverter is a power electronic device that changes direct current to alternating current. The battery is the live wire of an inverter, so the life span of the inverter is solely based on how the batter is used and maintained.

What exactly do we mean by inverter batteries?

Battery is the backbone of an inverter system. The performance and life of an inverter largely depend upon the battery quality.

Inverter batteries are designed to provide a small amount of current consistently for longer durations of time, It’s basically designed to better handle the power requirements of a power backup supply system.

Types of Inverter batteries

Lead Acid Batteries: Lead acid batteries are the most common inverter batteries. These are rechargeable in nature and produce large amount of current. They are light in weight and most economical, most times they last for 3-4 years but they require regular maintenance.


Maintenance Free batteries: Maintenance free batteries are the sealed lead acid batteries that do not require electrolyte level check and topping up. They are fit and forget type of batteries and they are safer compared to normal lead acid batteries.


Tubular Batteries: Tubular batteries are the most popular and efficient inverter batteries. They have a complex design, great efficiency, longer operational life most times above 7 years and requires low maintenance.


Having adequate knowledge about the various types of inverter batteries will help you to manage it better.

Useful tips on how the batteries can be taken care of;

Keep your battery away from fire and smoke
Make sure the inverter battery is installed in a well-ventilated area.
Ensure proper loading of devices. Do not connect loads greater than what the inverter was designed to carry

What is Human-Computer Interaction (HCI)? Human-computer interaction (HCI) is a multidisciplinary field of study focusing on the design of computer technology and, in particular, the interaction between humans (the users) and computers. While initially concerned with computers, HCI has since expanded to cover almost all forms of information technology design.

AE Solar

Sunnah Of Pregnancy !!

children is one of the blessings of Allah.
Allah provides us all with different rizq (well-being), health and offsprings. All of these things are gifts from Allah and we should be grateful for what we are given and never complain for what we don't have.

It is Sunnah to announce the birth of the child once the baby arrives but till that moment below are some beneficial practices for you and your child Insha’Allah.


If you are expecting a baby, keep thanking Allah for this gift and keep it private among close relatives. There is a general principle which should be paid attention to when telling others of blessings. The news should be given only to those who wish good for you and will rejoice over it, so as to ward off the evil eye and destructive envy (hasad).

The evidence for that is the words of the Prophet (peace and blessings of Allah be upon him): “Be discreet in order to achieve what you want, for everyone who is blessed is envied.” Narrated by al-Tabaraani and Abu Nu’aym; classed as sahaah by al-Albaani in Saheeh al-Jaami’, no. 943.


Be thankful to Allah for having chosen you for such a gift. The first trimester is hard for some women who suffer from nausea (morning sickness) and weakness; and the last weeks of pregnancy are exhausting:

Allah says in the Quran: “…His mother carried him, [increasing her] in weakness upon weakness…” (Surah Luqman:14)

“…His mother carried him with hardship and gave birth to him with hardship…” (Surah al-Aĥqaf:15)

- even then, keep thanking Allah and believe that He will never burden you more than you can bear! He is indeed the best of planners and knows what is best for us!

the Footsteps of the Mother of Maryam (A.S)
What a blessed mother was she who gave birth to Maryam! So why not follow her footsteps and make the same dua (supplication) she did when she was expecting as narrated in the Quran: “[Mention, O Muhammad], when the wife of ‘Imran said: My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.” (Surah Aal Imran: 35)

With this dua, renew your intention every day that this baby would be a pious servant of Allah. Insha’Allah your intentions and prayers will have a positive effect in creating an innate bond between your child and the deen (religion) of Allah!

Ruh (Soul) Enters Your Baby,
It is narrated in a hadith by the Prophet (PBUH) that: “Each one of you is constituted in the womb of the mother for forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him…” (Bukhari)

Based on this hadith, jurists have inferred that the soul enters the foetus at around 4 months/120 days after gestation, that is, the second trimester. As you enter your second trimester, make frequent dua to Allah to pre-ordain for your baby a life of unwavering faith.

the Quran for Your Baby,
Around the 20th week, the baby in the womb gains the ability to hear. This is a great time to create a one-on-one, exclusive bond with your unborn baby by reciting the Quran every day. The sound waves of your voice will reach your baby and what better words than the melodious Quran for your baby to hear and get familiar with. Give your child a head start in creating a relationship and bond with the Quran even before he comes in this world. This is one of the greatest gifts you can give to your child!


Perhaps one of the things that the woman should focus on during this period is learning about sound methods of raising children, reading books on this topic or listening to useful lectures by scholars on it, whether that has to do with moral upbringing, health, psychology, pedagogy, and so on, in preparation for the great mission with which Allah has entrusted the parents, which is the trust of raising and caring for the child, so that the parents may embark upon it with knowledge and insight and achieve the best results, and attain the pleasure of Allah in this world and in the Hereafter.


As for the acts of worship that the pregnant woman can do, they are all the acts of worship that the Muslim does by day and by night, such as praying, fasting (so long as there is no fear of harm), giving charity, reading Qur’an, regularly reciting the adhkaar that are prescribed in sharee‘ah, treating people kindly, visiting relatives, taking stock of oneself, and striving to attain the best attitudes, actions and words.


Meditation through prayer: Many people will guide you towards yoga and meditation, which are a great way to relax your overworked body. However remember that prayer is the best form of meditation and it will calm you and soothe your baby as well.

checking in with Allah:
Stay connected with Allah and talk to Him about your fears and difficulties. Make istikharah (guidance prayer) for all decisions, especially when choosing your doctor and your delivery options. Ask Allah to grant you a safe delivery, a righteous child, and an easy transition into motherhood.

the maternity leave Allah has given, if needed:
The Prophet (PBUH) said: “Allah has relieved the traveller of half of the prayer and of the duty to fast, and He has relieved pregnant and nursing mothers (of the duty to fast).” (Sunan an-Nasa’i; reliable) If you feel that you are unable to fast due to weakness or any other complication, you can leave your fast without any worry. However do remember to mark it somewhere so that you don’t forget to make it up later.

Beneficial Foods:
Add honey, milk, figs, and dates to your diet as all of these have been mentioned in the Quran or the hadith for their benefits.

May Allah SWT make your pregnancy easy, and grant you a pious child who will be Sadaqah-e-Jariah (continuous charity) for you.

Aameen!

WANNAN FA'IDAR MUJARRABINE ANAYINSANE AKAN NEMAN BUDI DA JAMA'A!!!

Ana rubuta wannan hatimin atakarda Sannan arubuta bukatar a tsakiyar hatimin (center) ayilaya adaureta akan ladanin carbi, dasannan ayi wuridin YAA LADEEFU, YAA FATTAHU, Babban adadin wato Kafa dubu casa'in da uku (93,000) KO karamin adadin Wato dubu Tara da Uku (9003), saikayi addu'a kaisadaka. Zakaga budi da fatahi na ban mamaki akan harkokinka. Insha Allahu Ta'alah!

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MA'ASSALAM!!!

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Sheik Sheriff Ibrahim Saleh Maiduguri Is Now One Of The Very Few Most Prominent Islamic Scholars In The World....

Sheikh Saleh has been globally recognised as a lecturer as a 'brainy' in the fields of Islamic publications , Tafsir Al Qur’an (exegesis) and the Hadith as well as Islamic sciences, jurisprudence and ethics.

He has over 400 globally recognized written works. He has held and still heads several significant positions, some of which are, founder and mentor of the Islamic renaissance Organization, adviser to the Federal Government on its Islamic Affairs since 1992, Assistant Secretary-general for African Affairs in the World Islamic People’s Leadership 1989 and many more.

It also said the Sheikh is currently the head of the Supreme Council for Fatwa and Islamic Affairs in Nigeria and recently became a member of the ‘Muslim Council of Elders’ which embraces prominent scholars.

Sheikh Sharif Ibrahim Saleh Al-Hussaini was born on a Saturday night, on 12th May 1938 in Aredibe, a nomadic settlement of the Shuwa Arabs, near Dikwa in Borno State. His father, Sheikh Muhammad Al-Salih bin Yunus Al-Nawwy, was a renowned Islamic scholar and a devoted Muslim. His mother, Fatima bint Sheikhh Muhammad Al-Bashir Al-Hussaini, was a very generous and pious lady respected by all in the community.

She was also a disciplinarian with unquenchable passion for knowledge. Having lost her husband when their child was only seven years old, she took over his training to maturity. Undoubtedly, she was the single most important influence in his life that made it possible for Sheikh Ibrahim Saleh to be a world-class scholar today. For instance, she once rejected his proposal to abandon the search for knowledge in preference for trade in livestock, when he was only fifteen years old. She became visibly alarmed and withdrawn, an attitude that frightened her young son and brought him back on the track.
Sheikh Ibrahim Saleh was introduced to the world of Qur’anic recitation at a very young age, being always with his father, who spent most of his nights in offering supererogatory prayers (nawafil).

As a result, the young Ibrahim memorized many chapters of the Book even before he commenced its formal study. Many senior students studying the Qur’an under the guidance of his father were intrigued by Ibrahim’s intelligence and the ability to correct them, while they were far ahead of him. His family members, on both sides, were great scholars that did their best to expand the frontiers of religion through the dissemination of authentic Islamic education and the cultivation of exemplary character.
The period 1944-1964 was the time in which Sheikh Ibrahim Saleh struggled to make his mark in the fields of Qur’anic studies, religious sciences, as well as in the acquisition of other branches of knowledge including logic, philosophy and rhetorics.

His search for grounding and expertise in Qur’anic sciences started at his family compound, and blossomed to other renowned institutions of learning popularly referred to as Tsangayoyi (singular, Tsangaya) in Maiduguri and its environs.

His fame for excellence in the recitation of the Qur’an soon spread like a bush-fire in all the places where he sojourned in pursuit of its knowledge, such as: Tarmuwa, Gulumba, Gide, Maishumari and Maiduguri.

He became easily distinguishable and traced to his family, even by scholars meeting him for the first time, as a result of his good character, depth of learning and his diction in Qur’anic recitation.

One of the most interesting methodologies for effective learning that was discovered early enough by Sheikh Ibrahim Saleh was that, every student wishing to be a scholar, must identify certain types of scholars from among the past generations, and strive to emulate them.

Consistent with this strategy, he deliberately set out to emulate and mould his life in the images of Al-Ghazali, Al-Hafiz bin Hajaral Asqalani in respect of Hadith; and Abdulwahab Sha’arani in terms of sheer volume of scholarly production, as well as according respect to the efforts of other contemporary scholars. The influences of these great Muslim scholars on the life of Sheikh Ibrahim Saleh are so glaring for all to see.

For instance, in 1963, Sheikh Ibrahim Saleh went to Saudi Arabia for the first time, with the intention to perform the Hajj and also to obtain the necessary certification (or ijaza) in the fields of Hadith, Qur’anic recitation and other branches of religious knowledge.

He met with some of the most respected and well-acknowledged scholars in the areas, such as: Sheikh Umar bin Ali Al-Faruq Alfullati, Sheikh Alawi bin Abbas Al-Maliki, Sheikh Muhammadul Arabi Al-Tubbani and Sheikh Hassan bin Ibrahim Al-Sha’ir. They all found him worthy enough for their certification.
Similarly, in Egypt, Sheikh Ibrahim Saleh received the necessary approval in the field of Hadith from Sheikh Muhammadul Hafiz, and in other fields including Qur’anic recitation from Sheikh Mahmud Khalil Al-Husari and Sheikh Amir bin Usman Al-Sayyid.

His other teachers who attested to his competence in Hadith included Sheikh Ahmad Nur Al-Barmi from Pakistan, Sheikh Muhammad Zakariya bin Yahya Al-Khan Dahlawi from India, and the famous Sheikh Ibrahim Nyass from Senegal.

It may be gratifying to know that Sheikh Ibrahim Saleh spent only two decades (1944-1964) as a student, and he underwent all his training in Nigeria.

However, this does not mean that all his teachers were necessarily Nigerians. But still, he was a homemade scholar, produced locally through the mechanism of the Tsangaya system, but proudly of international standard! It was the local training he received that provided him with the requisite competence and the confidence to compete internationally, and be recognized with respect as an excellent scholar.

Although Sheikh Ibrahim Saleh is almost at home on any aspect of religious knowledge, he still considers himself stronger in the fields of Hadith, Usulul Fiqh, Ilmul Kalam and Tafsir.

For instance, if any verse of the Qur’an is recited, he can be able to tell if there is any hadith in connection to it.

He can be able to narrate what the Prophet (SAW) or any of his companions said on it. He can be able to explain the surrounding circumstances for its revelation. He can be able to state if it has been repealed by means of other verses or hadith provisions.

These are the issues that scholars referred to as: an nasikh wal mansukh or asbabul nuzul. He can also be able to provide all these details on any verse of the Qur’an except where human weakness fails him.

Besides those fields as enumerated above, Sheikh Ibrahim Saleh has also paid considerable attention to the study of Tauhid and Fiqh. He has read most of the important literature available on tauhid. He also understands the basis and nature of differences among the various Schools, the logic of the field and its variant strands.

Fiqh of the Maliki School is also a familiar ground to him. There are very negligible issues on which he may have to open a book before he could give a sound verdict. He knows the Maliki School as well as the other Legal Schools. He is fully aware of the basic issues on which the others either differ or agree with the Maliki School.

This is as a result of his continuous interactions with scholars and followers of the other Schools.

In 1963, Sheikh Ibrahim Saleh served to coordinate the project of the Northern Regional Government, which sought to incorporate the Tsangaya schools into the modern education system, in Borno Province.

When the Borno State Government established the Borno College of Legal and Islamic Studies (BOCOLIS), he was appointed to assist in designing its academic programmes. And later became member of the school’s Governing Board.

However, from 1984 to 1990, he served as Chairman of the Governing Board. But in 1990, he was reassigned to serve as Chairman of the State Pilgrims Welfare Board.

He occupied his new office for about two years, and was later returned to his former position in BOCOLIS as Chairman of its Governing Board.

Sheikh Ibrahim Saleh has also maintained very cordial relations with successive governments at the federal level since 1976.

He was a regular member of all the committees established to advise or guide government on some of its policies that had religious implications or relevance.

He was also a familiar face on all government delegations of religious leaders sent to some Arab and Muslim countries such as:
Saudi Arabia, Iran, Egypt, Turkey, Libya, Morocco, Malaysia, Indonesia, Pakistan, Senegal, Iraq, Sudan, etc.

He has also been invited severally to conduct Tafsir at the State House, Lagos, during Ramadan, by different Heads of State.

He has been in the forefront of the initiatives to strengthen Muslim unity and inter-religious dialogue for peaceful co-existence in Nigeria and abroad.

His main areas of academic interest and research, in which he has written more than four hundred (400) books and pamphlets, as well as more than one hundred (100) commissioned conference papers, all in the Arabic language, include:

Qur’anic sciences,
Prophetic Traditions,
History,
Philosophy,
Islamic Jurisprudence,
Astronomy,
Arabic Literature,
Linguistics,
Science of Sufism,
Islamic Polity,
Islamic Law of Personal Status & Inheritance, Peaceful Co-existence between Nation States, and many other sundry issues that boarder on the essence of humanity and personal liberty.

Apart from his numerous engagements with teaching and research, Sheikh Ibrahim Saleh also headed or participated in the activities of various National and International Islamic Organizations over the years.

He is:

1. Chairman of Fatwa Committees of both the Supreme Council of Islamic Affairs (SCIA) and the Jama’at Nasril Islam (JNI).

2. Chairman of Assembly of Muslims in Nigeria (AMIN).

3. Chairman and Founder of Islamic Renaissance Organization International (IROI).

4. Deputy Secretary General Islamic World Peoples Leadership (till 2010)

5. Member Nigerian Inter-Religious Council (NIREC);

6. Member Vision 2010;

7. Founder and Member International Forum for Muslim Scholars (IFMS), Mecca;

8. Member Executive Council of International Union for Muslim Scholars (IUMS), Ireland (with Headquarters in Doha til 2010);

9. Chairman Financial Regulation Advisory Council of Experts (FRACE), Central Bank of Nigeria (CBN). He is the Chairman of the Department of Islamic Commercial Jurisprudence, (CBN) since 2012.

10. Founding Member of the Council of Muslim Elders (CME) Abu Dhabi United Arab Emirates.

11. Member Board of Trustees Third World Relief Agency

12. Member Board of Trustees Organization of Islamic Propagation (Sudan)

13. Member Board of Trustees Mushaf Afriqiya (sudan)

14. Member Board of Trustees Quranic Recitation Council Borno State

15. Member Board of Trustees Abuja National Mosque

16. Founding Member Association of Muslim Scholars in Africa (Morocco)
Sheikh Ibrahim Saleh has numerous students and disciples across the Muslim and Arab countries looking up to him for religious guidance and the promotion of scholarship.

His followers are always in constant touch with him on all aspects affecting their lives. Some of his pamphlets and books were written in direct response to some of the legal and/or doctrinal issues they raised to him, from time to time. As a result, and in recognition of his contributions to Islam, and his continued efforts for peaceful co-existence among people of differing identities, Sheikh Ibrahim Saleh has been honoured with some National and International Awards.

These included the following:

1. The Egyptian First Class Award in Arts and Sciences (Wisam Al-Jamhuriya), presented by the Egyptian President, Mr. Muhammad Hosni Mubarak, Arab Republic of Egypt, 1993.

2. Certificate of Merit and Award of Honour on Islamic Da’awah, presented by Abi Alnnour Islamic Foundation and the Supreme Council for Islamic Affairs, Syria, 1997.

3. First Class Award of Pioneering in the Service of the Ummah (Wisam Elriyada), presented by the Leader of the Libyan Revolution, Col. Mu’ammar Gaddafi, Libya, 1998.

4. The Award for Islamic Preaching (Dir’a-Daawah), presented by World Islamic Call Society, Libya, 1998.

5. Al-Imam Abu Ala’za’m Medal of Islamic Call (Imam Gold Medal), Cairo, 1998.

6. First Class Merit Award on Writing (Afro-Asian Writer of the Year 2004), presented by the Afro-Asian Association of Egypt, Cairo, 2004.

7. Commander of the Order of the Niger (CON), presented by the President and Commander-in-Chief, of the Armed Forces of the Federal Republic of Nigeria, Abuja, 2008.

8. Doctorate Degree OF Science (HNORIS COUSA) Conferred On him, at the 3RD Convocation Ceremony of the Nigerian Turkish Nile University, Abuja, On Saturday, 13TH June 2015.

Sheikh Sharif Ibrahim Saleh Al-Hussaini is a Nigerian scholar of international repute. He believes in the establishment of equity, fairness and justice among all peoples of the world, despite their differing identities.

He abhors the bullying of the weak by the strong. He does not believe that nation states should be punished for the misdeeds of their leaders or the misconduct of some of their wayward citizens.

According to Sheikh Sharif Ibrahim Saleh Al-Hussaini, for Muslim nations and communities to achieve the desired Islamic order and flourish without any hindrance, there must be sincere cooperation and mutual respect among some four important segments of society, namely: scholars/ preachers, the youth (males and females) Businessmen and people in authority.

Sheik Sharif Ibrahim Saleh visited many countries in different occasions some of them are:-

Cameroun, Republic, of Central Africa, Tchad, Sudan, The Democratic Republic of Kongo, Gabon, Niger, Mali, Mauritania, Co devoir, Benin, Senegal, Algeria, Morocco, Tunisia, Libya, Egypt, Ethiopia, Saudi Arabia, United Arab Emirates, Bahrain, Oman, Kuwait, Iraq, Jordan, Palestine (Qudus) Syria, Iran, India, Pakistan, Srilanka, Singapore, Indonesia, Malaysia, Maldives, Cyprus, Netherland, Germany, France, Spain, and the United Kingdom

Akwai Manyan Kadarori A Nigeria Da Shugabanni Basu Fahimta Ba ~ Inji Kwankwaso

Wasu Shekaru A Baya Na Taba Saurarar Wata Tattaunawa Da Akai Da Engr. Dr. Rabiu Musa Kwankwaso, Yan Jarida S**a Tambayeshi Yaya Yake Ganin Za'a Shawo Kan Matsalar Rashin Man Fetur Da Kuma Tsada Da Yake Dashi A Nigeria, Dukda Cewa Akwai Man Fetur Din A Kasar ???

Sai Kwankwaso Yace Man Fetur Akwaishi A Nigeria, Amma Matsalar Gwamnati Dashi Ta Dogara A Matsayin Arzikin Kasa. Sai Akace Masa To Idan Kaine Shugaban Kasa Yaya Zakai. Sai Yace Idan Allah Yasa Na Zama Shugaban Kasa Sai Talaka Ya Manta Da Matsalar Man Fetur Insha Allahu. Domin Tsari Zanyi Abisa Kadarorin Da Allah Ya Bamu, Wato Yara Masu Basira Da Hazaka Da Allah Ya Azurta Kasar Nan, Wadannan Yaran Kadai Sun Isa Zama Arzikin Kasa.

Kaga Yaro Dan Shekara 15 Zuwa 18 Ya Hada Mota Tana Tafiya, To Irin Wadannan Yaran Zamu Kai Kasashen Waje Suyi Karatu, Su Koyo Yadda Ake Kere-Keren Abubuwan Amfanin Yau Da Kullum Masu Amfani Da Hasken Rana, Domin Yanzu Duk Kasashen Da S**a Cigaba Dasu Suke Amfani, Saboda Kullum Farashin Man Fetur Faduwa Yake A Kasuwar Duniya, Nan Gaba Idan Nigeria Ta Cigaba Da Dogara Dashi Abin Bazai Kyau Ba.

Yaranmu Su Dawo Mu Bude Musu Kamfanoni Su Cigaba Da Kera Mana Abubuwa Masu Amfani Da Hasken Rana, Muna Amfani Dasu Muna Siyarwa Wasu Kasashen, Tinda Dai Hasken Rana Ba Kudi Zamu Biya Ba, Allah Ne Ya Bamu.

Sharhi Na Anan Shine: Wannan Dalilin Yasa Nake Fatan Ubangiji Allah Ya Bawa Kwankwaso Shugabancin Kasar Nan, Idan Ya Bashi Yayi Riko Da Hannayensa Ya Aikata Dai Dai, Ya Haneshi Aikata Barna Irinta Wasu Shugabannin Namu. Ameen.

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A WORD ON PUBLIC RIGHTS AND DUTIES
1. RIGHTS OF A RULER TOWARDS THE PUBLIC
2. RIGHTS OF THE PEOPLE TOWARDS THE GOVERNMENT
3. RIGHTS OF NEIGHBORS
4. RIGHTS OF FRIENDS
5. RIGHTS OF GUESTS
6. RIGHTS OF THE POOR
7. RIGHTS OF EMPLOYEES/LABORERS
8. RIGHTS OF EMPLOYERS
9. RIGHTS OF ANIMALS
10. RIGHTS OF PLANTS & TREES (AND THE GENERAL
ENVIRONMENT)
11. MISCELLANEOUS RIGHTS.
Islam instructs a believer to share the concerns and the trials of his Muslim brethren all over the world and assist them according to his ability. The Messenger of Allah (s.w.t) said: Upon saying this, the Messenger of Allah (s.w.t) intertwined his fingers .64 Islam teaches a Muslim to respect the reputation of a fellow Muslim and avoid undue suspicion. The Messenger of Allah follow the bad news, shortcomings and deficiencies of your Muslim brethren. Do not spy upon your Muslim brethren. Do not compete [with evil minds and intentions] against your Muslim brethren. Do not hate your Muslim brethren. Do not turn away from your Muslim brethren [when they are in need of your help and assistance]. O slaves of Allah! Be brethren to one 64 Bukhari, Hadith no. 5680 and Muslim, Hadith no. 2585. another, as He commanded you to be. A Muslim is a brother to another Muslim. A Muslim must be just to his Muslim brother. A Muslim must not let his brother down and forsake him. A Muslim must not discern or expose his Muslim brother [in any possible way or mean]. Everything that a Muslim possesses is unlawful for other Muslims to use [without prior approval of the owner] or abuse [for no due right]. Piety [and righteousness] is here, pointing out to his chest [i.e. the heart]. Piety is here. It is a sufficient evil for a Muslim to expose his Muslim brother. Everything that a Muslim owns or possesses is unlawful for another Muslim [to tamper with]; his blood [i.e. killing one another], his protected items [in terms of dignity, honor and family members], and his wealth or possessions. Truly, Allah does not care to look at your bodies, shapes or forms, but rather He is concerned with your hearts, 65 Another guideline for this The public rights that are common to all Muslims of the Islamic society are as follows:
1. THE RIGHTS OF A RULER TOWARDS THE PUBLIC
This right is simply based on the contents of the verse of the Glorious Qur'an: O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. (4:59) 65 Muslim, Hadith no. 2563. 66 Bukhari, Hadith no. 13. The following are some of the directives required for a Muslim to observe: Obedience to the ruler in that which is not forbidden. This is been appointed [as a ruler] so long as he acts according
to the Book of Allah67 Obedience of a Muslim ruler who is acting in accordance with the Divine Book of Allah is an extension to the obedience of Allah (s.w.t), and vice versa. Any act of disobedience to the commands of a ruler who is acting in accordance with the Book of Allah is, in reality, an act of disobedience to Allah (s.w.t). A Muslim leader must be offered sincere advice, that benefits him, the community and the entire nation. A Muslim ruler must be reminded of his duties and exhorted to remain faithful to his pledge. This is based on the directives in the Glorious Qur'an: But speak to him mildly; perhaps he may take warning or fear (Allah). (20:44) And the Prophet (s.a.w) said: We said: For who? He said: for His Prophet and for the leaders of the Muslims and The followers must support a Muslim ruler during crises. Muslims are commanded to comply with their leader/
governor and not forsake him or provoke people against him in order to instigate troubles and evil. This is 67 Muslim, Hadith no. 1838. person comes to you, while a single leader is leading you,
2. RIGHTS OF THE PEOPLE TOWARDS THE
GOVERNMENT
Muslims in an Islamic state have certain rights towards their government. These rights may be summarized as follows: Absolute Justice: This entails that every person is to be given his fair treatment in the Islamic society. All individuals who are entitled for specific rights may be given their due rights. All individuals who are required to perform certain duties must be treated fairly and without any bias. Responsibilities among individuals must also be distributed justly and fairly. No individual, class or category of people, or section of the society must be given any priority or preference over the others. Allah O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allâh is Ever Well Acquainted with what you do (4:135) said: on the Day of Requital, and the closest to Him is a just ruler/governor . And the most hateful to Allah and the most distant from Him is Consultation: People have the right to be consulted on issues 68 Muslim, Hadith no. 1852. 69 Thirmidthi, Hadith no. 1329. that concern their economic and social affairs. This process of consultation should be done in an ordinary form. The public must be given the opportunity to express their viewpoints and ideas concerning issues related to the Islamic community and society. Such viewpoints may be accepted if they serve public interest. Allah says And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. (3:159) followed the advice of his companions. During the Battle of Badr one of his fighting camp. One of the Muslims asked the Messenger during commanded you to camp at, and we have no choice of changing it, or is it