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تنظيف منازل بالرياض

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Best Metal Detector for Gold (2)

The best metal detector for gold is the device that achieves the best in finding the metal targets buried underground with being easy to use and at an affordable price.

Metal detectors for gold are metal detectors with special features to search for gold to facilitate the discovery of precious metal because it is the most demanded and most researchers are looking for gold

With the diversity of gold detectors puzzles new prospector to know the best metal detector for gold, especially with the presence of very diverse devices in terms of search technology, depth, price and other options

In this article we will explain the properties or features that must be available in the metal detectors dedicated to the discovery of gold and through which can propose some of the best metal detector for gold.

Important points of the best metal detector for gold

 In order to be suitable for the search for gold and the best metal detectors for gold must provide several features in it, for example:

1 - the possibility of distinguishing gold from other metals so that the prospector knows whether the metal discovered gold or metal less valuable .. This is either through a certain number called the target identifier or through a tone of sound or visual color in a certain color as in the imaging devices.

2- The price acceptable and appropriate for the prospector and its financial budget because it makes no sense to buy a device costing thousands of dollars in exchange for the inability to discover gold compensates the value of buying it.

3 - the possibility of reaching deep depths and this depending on the type of device and technology and the greater the depth of the greater the probability of discovering more targets and treasures of greater size and value.

4 - ease of use and disassembly and installation and provide an interface or a program so easy to the prospector simply using it without many complications and buttons.

For more information, please visit:

https://orient-tec.com/

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In shar'I terms, it means the agreement of the mujtahids of this ummah after the death of the Prophet

In shar'I terms, it means the agreement of the mujtahids of this ummah after the death of the Prophet (blessings and peace of Allah be upon him) on a shar'I ruling.

By saying "agreement" we exclude differences of view; if there is a difference of view, even from one individual, then we cannot say that there is ijmaa'.

By saying"the mujtahids" we exclude the common folk and people who follow or imitate scholars; it does not matter if they agree or disagree.

Hence if a Sahaabi states"We used to do" or that they (i.e., people) used to do this and such at the time of the Prophet (blessings and peace of Allah be upon him), this is indicative of their acceptance of the Prophet (blessings and peace of Allah be upon him), based on consensus. Also checkout our blog Guide to Islam for more information.

By saying"on a shar'I ruling", we exclude their agreement on a logical or human ruling, which has nothing to do with the matter under discussion, as we are talking about looking for ijmaa' as one of those sorts of shar'I proof.

1. The verse in which Allah, may He be exalted, says (interpretation of the meaning):"Thus We have made you (Muslims), a Wasat (only ) (and the best) nation, that you be witnesses over mankind" [al-Baqarah 2:143]. The words"witnesses over mankind" include testifying about their actions and estimating their deeds, and the words of the witness could be accepted.

2. The verse in which Allah, says (interpretation of the meaning):"(And) if you differ in anything amongst yourselves" [an-Nisa' 4:59] imply that whatever they agreed upon is sound and correct.

3. The Prophet (blessings and peace of Allah be upon him) said:"My ummah won't unanimously agree on misguidance."

4. We say: If the ummah unanimously agrees on something, it has to be either true or false. If it is true, then it is proof. If it is untrue, how can this ummah, which is the dearest of countries to Allah because the time of its Prophet until the start of the Hour, agree on something false with which Allah is not pleased?

Kinds of ijmaa'

Ijmaa' is of two kinds: definitive and presumptive.

1. Definitive is what well known and well established, for example consensus that the five daily prayers are obligatory and that zina (fornication, adultery) is haraam. No one can deny that this type of ijmaa' is proven and recognized, or that it constitutes proof in and of itself, or that the person who rejects it becomes a kaafir, unless he is ignorant and may be excused for his ignorance.

2. Presumptive is what can only be known by means of research and research, where the scholars may differ as to whether is ijmaa' (on a specific issue) or not. The most appropriate scholarly opinion concerning that is the perspective of Shaykh al-Islam Ibn Taymiyah, when he said in al-'Aqeedah al-Waasitiyyah: The type of ijmaa' that is to be accepted is that of the righteous early generations (as-salaf as-saalih), because after their time there was a great deal of disagreement and the ummah spread far and wide. End quote.

It must be noted that the ummah cannot agree on something that is contrary to an unabrogated, clear, saheeh text, as it can only agree on what goes wrong. If you see consensus which you believe is contrary to this, then it has to be one of the following: either the evidence is not clear, or it is not saheeh, or it is abrogated, or there is a difference of opinion concerning the matter of which you were not aware.

There are certain conditions for ijmaa', for example:

1. It must be soundly proven in the sense that it is either well known among the scholars or transmitted by a trusted narrator who has read widely.

2. It shouldn't have been preceded by a well-known difference of opinion. If this was the case, then there is no ijmaa', because scholarly opinions aren't invalidated by the passing of their authors.

Ijmaa' doesn't cancel out a former difference of opinion; rather it prevents differences of opinion from appearing.

This is the most correct view, due to the strength of its argument.

And it was said that the second condition is not stipulated, so it is valid in a subsequent period for there to be consensus on a few of the preceding opinions and for this to serve as proof for people who come afterwards. For more info checkout Islamic Fiqh.

According to the majority, it is not crucial that those who unanimously agree all die when still holding this view for ijmaa' to be established; rather ijmaa' is established once they (the scholars of a specific age ) agree, and it is not permissible for them or anyone else to go against it after that, because the requirement for the organization of ijmaa' do not include any stipulation that the era (of those scholars who reached this consensus) should have arrived at an end with their passing. As ijmaa' is established at the moment they agree (on a specific issue), there is nothing that could cancel it out.

If among the mujtahids (scholars) says or does something and that becomes well known among the mujtahids, and they do not denounce it even though they have the ability to do so, then it is said that there is ijmaa'. It had been said that this establishes that there is ijmaa'; others said that it is may be regarded as proof but not ijmaa'; and others said that it is neither ijmaa' nor proof. And it was said that if they all passed away before denouncing it then it is ijmaa', because their silence until the time of their death, even though they could denounce it, constitutes proof of their agreement. This is the view that is most likely to be correct.