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مكافحة حشرات بالرياض

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كم سعر جهاز كشف المعادن

كم سعر جهاز كشف المعادن

يهتم الكثير من المنقبين والباحثين في مجال المعادن خصوصا التعرف على الأسعار المختلفة لأجهزة الكشف عن المعادن، وفي هذا المقال نعرض شرح تفصيلي عن هذا الموضوع المثير للاهتمام.

عوامل تحديد سعر أجهزة كشف المعادن

1-الماركة التجارية أو الشركة المنتجة للجهاز وبلد التصنيع تعد عاملا مهما في تحديد أي الفئات السعرية التى سينتمى لها، فمثلا شركة OKM تقوم بإنتاج أجهزة بأسعار عالية جدا لكنها تقدم لك نتائج غاية في الدقة، والأجهزة المصنعة من قبل الألمان تعد أكثر سعرا من تلك التركية والأمريكية وهكذا.

2-تقنية البحث والتنقيب المستخدمة في الجهاز تأثر كثيرا في الثمن النهائي لجهاز كشف المعادن على سبيل المثال: فإن الأجهزة التى تعمل بالتقنية التصويرية تتراوح ما بين 10000 إلى 30000 دولار، وهي تعد الأغلى على الإطلاق، أما تلك الأجهزة التى تعمل بالتقنية الصوتية الكهرومغناطيسية فسعرها ما بين 1000 إلى 3000 دولار فحسب.

3-تكاليف الاستيراد والضرائب والشحن تؤثر كذلك على السعر النهائي، حيث يختلف السعر حسب الدولة التى تقوم باستيراد الأجهزة، وحسب الضرائب التى ستفرض على أجهزة كشف المعادن المستورة.

4-مدى العمق الذي يعمل عليه الجهاز، مدى سهولة استخدام الجهاز يعدان مع العوامل التى تؤثر كذلك على سعر الجهاز الكاشف للمعادن

مجال سعر جهاز كشف المعادن

1-أجهزة لا تتجاوز الألف دولار ولكن مقدرات محدودة أو جودة منخفضة

2-أجهزة متوسطة الامكانيات وذات قدرات معقولة وتتراوح أسعارها ما بين 2000 دولار وحتى 8000 دولار

3-أجهزة لا تقل عن 10 آلاف دولار، ولك لكونها تعمل بشكل احترافي وضمن نظام تصويري ثلاثي الأبعاد

وعموما يزداد سعر الجهاز الكاشف عن المعادن كلما زادت إمكانياته وقطعه وإكسسواراته، وبالطبع تتواجد بالأسواق بعض الاستثناءات.

لمزيد من المعلومات عن أجهزة كشف المعادن اضغط هنا

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At the time of This Revelation, the Muslims learned the rulings of Islam from the Prophet (peace and blessings of Allaah be upon him)

At the time of This Revelation, the Muslims learned the rulings of Islam from the Prophet (peace and blessings of Allaah be upon him) through the verses of the Holy Qur'aan and the ahaadeeth of his Sunnah. Hence there were no differences of opinion among them except with respect to some minor difficulties. If that occurred, the Prophet (peace and blessings of Allaah be upon him) would explain to them what was right.

When the Prophet (peace and blessings of Allaah be upon him) died and the Sahaabah distribute to various regions to teach the people Islam, there appeared some differences with respect to some matters of fiqh which arose at different times and at different places. These differences were due to a number of reasons, which we will sum up here from the words of the scholars: Also checkout our blog Islamic Fiqh for more information.

1-The evidence had not reached the person who held a different opinion, and he made a mistake in forming his opinion.

2-The hadeeth had reached the scholar, but he didn't respect the transmitter as trusted, and he thought that it went against something that was more powerful, so he followed that which he thought was more powerful than it.

3-The hadeeth had reached him but he forgot it.

4-The hadeeth had reached him but he knew it in a way other than the intended meaning.

5-The hadeeth reached him but it was abrogated, and he didn't know the abrogating text.

6-He thought that it contradicted something that was more powerful than it, whether that was a text or scholarly consensus (ijmaa')

7-The scholar used a weak hadeeth as the basis for his ruling, or he derived the ruling by means of weak arguments.

For a comprehensive discussion of these reasons and others, visit Raf' al-Malaam'an al-A'immati'l-A'laam by Shaykh al-Islam Ibn Taymiyah, and al-Khilaaf bayna al-'Ulama': Asbaabuhu wa Mawqifuna minhu by Shaykh al-'Uthaymeen.

We think that what we have said about the reasons for differences among the scholars i.e., with respect to matters of fiqh, will be clear to you, in sha Allaah.

Secondly:

What should the Muslim's attitude be towards differences that arise between the scholars? In other words, which scholarly opinion should the Muslim follow in matters where they differed? The answer depends:

1 -- If the Muslim is one who has studied shar'I knowledge and learned its basic principles and minor issues, and he can distinguish right from wrong with regard to scholarly views, then he has to follow that which he believes is correct and ignore that which he believes is wrong.

2 -- If he's one of the rank and file, or has not studied shar'I knowledge, and thus cannot differentiate between right and wrong with regard to scholarly views, then he must follow the fatwa of a scholar whose knowledge he trusts and who he believes to be trusted and religiously committed, whether he's from his own country or another country, and differences between scholars will not matter after that. He does not have to change what he's doing because he hears another scholar issuing a fatwa that differs from the one he's after, unless he realizes that what he learned later on is the right view, on the basis of his confidence in the spiritual commitment and knowledge of the second Shaykh.

Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:

The person who has knowledge of evidence is required to follow the evidence, even though it goes against some of the imams, if it does not go against the consensus of the ummah.

The one who does not have any knowledge should ask the scholars, because Allaah says (interpretation of the meaning):"So ask of those who know the Scripture, if you know not" [al-Nahl 16:43]. He should ask one who he believes has more knowledge and is more religiously committed, but that does not mean that doing so obligatory, because the person who is better may make a mistake with regard to a particular issue, and the person who is regarded as less knowledgeable may be right with regard to it. But priority ought to be given to following the person who is more knowledgeable and more religiously committed.

See also the answers to questions no.

Thirdly:

If you ask about our view on the issue of covering the face, the most correct scholarly view in our view is that it is obligatory to cover the face in front of non-mahram men. There's a whole lot of evidence and scholarly views concerning that, as one of the Maalikis. Many said that it is not permissible for a woman to uncover her face in front of non-mahram guys, not because it is'awrah but because discovering it runs the risk of fitnah. However, some of them think that it is'awrah. Hence women, in their view, are forbidden to go out before non-mahram guys with their faces uncovered. If you want to read more information regarding Guide to Islam check out our page.

"And when you ask (his wives) for anything you want, ask them from behind a screen"

The entire woman is'awrah, her body and her voice, so it is not permissible to uncover that except in cases of necessity, like when testimony is given against her, or medical treatment, or asking her about her health difficulties. End quote.

Ahkaam al-Qur'aan by Ibn al-'Arabi (3/1578, 1579).

Al-Qurtubi (may Allaah have mercy on him), who is also Maaliki, said:

This verse indicates that Allaah has given permission to ask of them from behind a screen if there is some need, or when they ask a question about something. That includes all women. Because it is a basic shar'I principle that the full woman is'awrah, her body and her voice -- as stated above --it isn't permissible to uncover that except in cases of necessity like when testimony is given against her, or medical treatment, or asking her about her health difficulties. End quote.

In al-Jaami' li Ahkaam al-Qur'aan (14/227) it states:

For more information on the perspectives of Maaliki fuqaha' regarding the obligation for women to cover their faces, visit: al-Ma'yaar al-Mu'arrab by al-Wanshireesi (10/165 and 11/226 and 229), Mawaahib al-Jaleel by al-Hattaab (3/141), al-Dhakheerah by al-Quraafi (3/307) and Haashiyat al-Dasooqi'ala al-Sharh al-Kabeer (2/55).

We have discussed this problem and its signs in more than one answer on this website.

In regards to what you mention about the laws in your country forbidding women to cover their faces, that is something that makes us feel quite sad, to hear that covering and chastity are being opposed and wanton display and unveiling are being encouraged everywhere, especially when that happens in a country that is supposed to be Muslim.

If the laws forbid women to pay, and you fear persecution because of covering your faces, then there's no sin on you if you don't do it in that situation, so long as that is based on necessity. So a woman should not go from her home with her face uncovered except in cases of necessity. If she can break the law and put up with a little bit of hassle, let her do so for there is no obedience to any created being if it involves disobedience towards the Creator.