التدابير الوقائية في ضوء الشريعة الإسلامية للتطرف والإرهاب = The Preventive Measures in Islamic Law for Extremism and Terrorism

2017 ◽  
Vol 44 (1) ◽  
pp. 261-272
Author(s):  
علي جمعة علي الرواحنة ◽  
عمر فلاح العطين
Keyword(s):  
Islamic Law ◽  
Preventive Measures

scholarly journals LARANGAN PERNIKAHAN BEDA AGAMA DALAM PERSPEKTIF SYAD ZARI’AH IMAM AL-SYATIBI

2018 ◽  
Vol 2 (2) ◽  
pp. 174
Author(s):  
Muhammad Zainuddin Sunarto
Keyword(s):  
Human Rights ◽  
Social Relations ◽  
Islamic Law ◽  
Preventive Measures ◽  
The Other ◽  
Application Form ◽  
Modern Times ◽  
Race And Class ◽  
The Road

Social relations in modern times is now very universal, without limitation of religion, race, and class, then it allows two people of different religions into love, affection, and was about to enter into marriage. On the other hand, freedom of religion in Indonesia is guaranteed in the Constitution and protected in points on human rights. In Islamic law known several methods in the determination of a law one of which is Syad Zari’ah, is defined as preventive measures to avoid the ugliness. Imam al-Syatibi, One philosopher of Islamic law has its own ideas about these methods. In Usul al-Fiqh Study, Syad Zari’ah interpreted as closing the road that leads to destruction. Imam al-Syatibi at defining about Syad Zari’ah “do a job which all contain kindness changed to an ugliness”. someone doing a job that basically allowed because it contains a kindness, but the objectives to be achieved end on an ugliness. haram law in this case not because of his own actions, but the law forbidden here because the objectives to be achieved from such actions. this is called the practice of Syad Zari’ah. This method is deemed the application form from the rules of fiqh “dar’u al-mafasid muqaddamun ‘ala jalbi al-masalih”. From the other side, haram law here is also based of maqasid syari’ah in keeping religion in order to avoid switching to another religion

scholarly journals Kawalan Penularan Wabak Merbahaya Menurut Perspektif Siasah Syar'iiyyah

2020 ◽  
pp. 26-48
Author(s):  
Mohd Hapiz Mahaiyadin ◽  
Zakiah Samori
Keyword(s):  
Content Analysis ◽  
Common Good ◽  
Qualitative Methodology ◽  
Islamic Law ◽  
Preventive Measures ◽  
Control Measures ◽  
The Public ◽  
Analysis Methodology ◽  
Data Content ◽  
Life Threatening

At the end of December 2019, a pandemic of life-threatening disease known as COVID-19, caused by a virus that is highly infective and capable of damaging the respiratory system of a human body, to eventually causing death within a short span of time, has been reported in Wuhan, China. This virus has spread to hundreds of countries with hundred thousand positive cases of COVID-19, as well as thousands of death recorded until April 2020. Similarly, Malaysia also faces the pandemic of COVID-19 and recorded an increase of positive cases with more than 50 deaths until today. Multiple drastic preventive measures and steps have been implemented by the authorities in Malaysia to prevent the spread of the COVID-19 outbreak. Hence, this study is conducted to identify control measures that have been used globally, by looking into recent literature studies and focusing on the enforcement of Restriction of Movement Order (RMO) measure in Malaysia. In evaluating the legality of the implementation, the concept of siasah syar’iyyah, which is an effective mechanism in safeguarding the public interest or common good as required in Islam, must be taken into consideration. Therefore, qualitative methodology was duly adopted to explore the jurisprudential approach of prior Muslim governments, by analyzing highly regarded principal references that addressed similar cases. The basic principles of Islam, as contained in the Quran and ḥadīth of Rasulullah PBUH, applied in the decision making process and the rationality of actions taken in addressing any pandemic of disease would also be observed through data analysis methodology (content analysis). The approach of Islamic jurispru-dence methodology that is relevant and its application to this issue is also very important to be elaborated to understand that the process used before arriving at each decision by the authorities should adhere to the concept of maqāṣid and main principles of sharī‘ah. The result of the study found that the preventive measures to control the pandemic outbreak currently implemented by Malaysian government as well as the policies being enforced in dealing with the life-threatening pandemic is consistent with the injunctions of Islamic law that should be obeyed by all parties. Abstrak Pada akhir Disember 2019, pandemik penyakit yang mengancam nyawa manusia dikenali sebagai COVID-19, sejenis virus yang mudah dijangkiti, mampu merosakkan sistem respiratori tubuh manusia seterusnya menyebabkan kematian dalam jangka masa pendek telah dilaporkan berlaku di Wuhan, China. Virus ini telah merebak ke ratusan buah negara dengan  ratusan ribu kes positif COVID-19 beserta ribuan kematian telah dicatatkan sehingga April 2020. Malaysia turut  berdepan dengan wabak COVID-19 dan merekodkan peningkatan kes positif dengan lebih 50 kematian setakat  hari ini. Pelbagai langkah dan kaedah kawalan drastik telah dilaksanakan oleh badan berautoriti di Malaysia untuk mengawal penularan wabak COVID-19. Justeru kajian ini dibuat  untuk mengenalpasti kaedah-kaedah pengawalan yang dilaksanakan di peringkat global dengan melihat kajian-kajian literatur terkini dengan penumpuan kepada penguatkuasaan kaedah Perintah Kawalan Pergerakan (PKP) di Malaysia. Dalam menilai kesahan pelaksanaan, konsep siasah syar’iyyah yang merupakan satu mekanisme efektif dalam menjaga kemaslahatan awam seperti yang dituntut oleh Islam harus diambilkira. Oleh yang demikian, metod kualitatif digunapakai untuk meneroka pendekatan ijtihad kerajaan Islam terdahulu dengan menganalisis kitab-kitab muktabar dalam menangani beberapa kes yang sama. Prinsip-prinsip asas Islam yang terkandung dalam al-Quran dan sunah Rasululullah SAW dalam proses membuat keputusan dan kewajaran tindakan yang perlu diambil dalam menangani suatu wabak penyakit akan turut diteliti melalui kaedah analisis data (content analysis). Pendekatan kaedah-kaedah memastikan yang relevan serta pengaplikasiannya dalam isu ini juga sangat penting untuk diperhalusi bagi memahami bahawa proses setiap keputusan yang diambil tindakan oleh badan berautoriti perlu menepati konsep maqasid dan prinsip utama syariah. Hasil kajian mendapati, kaedah kawalan penularan wabak yang sedang dijalankan oleh kerajaan Malaysia berserta dasar dan polisi yang dikuat kuasakan dalam menangani pandemik yang mengancam nyawa masyarakat adalah bertepatan dengan perintah syarak yang wajib dipatuhi oleh semua pihak.

التدابير الوقائية والاحترازية للحد من الحوادث المرورية في الشريعة الإسلامية (Preventive and Precautionary Measures In Limiting The Traffic Accident In Islamic Law)

1970 ◽  
Vol 13 (2) ◽  
pp. 59-82
Author(s):  
عارف علي عارف القره داغي ◽  
ئاوات محمد آغا بابا
Keyword(s):  
Subject Matter ◽  
Traffic Accident ◽  
Traffic Accidents ◽  
Islamic Law ◽  
Preventive Measures ◽  
Inductive Method ◽  
Pure Gold ◽  
The Subject ◽  
Blood Money ◽  
Precautionary Measures

الملخّص يتعلق هذا البحث بموضوع التدابير الوقائية والاحترازية للحد من الحوادث المرورية في الشريعة الإسلامية، في العصر الحاضر، لكثرة وقوعها، والحاجة إلى الحد منها وتقليلها، وذلك بوضع تدابير وقائية واحترازية من خلال النصوص الشرعية المتعلقة بحرمة إيقاع الضرر، وحرمة إيذاء الناس في الطرقات، ومن خلال النصوص التي تحث على إماطة الأذى عن الطريق، وكذلك من خلال ما يترتب من مسؤولية على من أحدث ضررًا بالناس في الطرقات؛ من عقوبات وضمانات. وذلك من خلال استخدام المنهج الاستقرائي: حيث يتم من خلاله جمع النصوص المتعلقة بالتدابير الوقائية والاحترازية للحد من الحوادث المرورية، لتجلية معالم الموضوع. والمنهج الوصفي: وذلك بدراسة شروط استخدام الطرق وآداب الارتفاق بها، ودراسة ما يترتب على الحوادث المرورية، من حيث العقوبات والتعويضات بالنسبة للقتل والجروح. وقد توصلت الدراسة إلى أنَّ الشريعة الإسلامية قد اعتمد على منهجين للحد من الحوادث المرورية: منهج قبل وقوع الحادث، وهو ما يسمى بالتدابير الوقائية المتمثلة بتنظيم الطرق وآداب الارتفاق بها، ومنهج بعد وقوع الحادث، وهو ما يسمى بالتدابير الاحترازية المتمثلة بالردع عن طريق العقوبات المترتبة على القتل ومن ضمنها عقوبة الكفارة، والتي تشمل تحرير إنسان من العبودية في حالة وجوده، أو صيام شهرين متتابعين. وأيضًا التعويضات المترتبة على القتل والجرح وتسمى بالدية التي هي مبالغ باهضة تُعطى للمجني عليه، أو ورثته. وقد قُدِّر دية القتل الخطأ بألف دينار من الذهب والتي تساوي (4.250) جرامًا من الذهب الخالص عيار (24). وقد حدد الشرع للجنين أيضًا دية ومقدارها بالذهب (213) مائتان وثلاثة عشر جرامًا من الذهب، بالإضافة إلى ديات الجروح. الكلمات المفتاحية: الدِّية، حوادث المرور، التدابير الوقائية، التدابير الاحترازية، الحد من حوادث المرور.   Abstract This research deals with the subject matter of preventive and precautionary measures to limit the traffic accidents in the contemporary time because of its frequent occurrences, according to the Islamic law. The research deals with the need for its limitation by putting down the preventive and precautionary measures derived from the legal texts related to prohibition of causing harm to people on the roads. This comes through the texts and religious literatures which urge removing harmful thing on the pathway, and by elucidating the responsibilities of the one who caused harm to the people on the road in terms of punishment and liabilities. This is done through inductive method in which the texts and literatures concerning the topic are extracted in order to present the peculiarity of the subject matter; and through descriptive method by studying the terms and conditions of the road’s utilization and what arises from traffic accident punishment and compensation concerning killing and injuries. The study realizes that Islamic law recons on two approaches in order to reduce traffic accidents: before the accident, designated as preventive measures. This comprises of road regulations and its utilization etiquettes. The approach after the accident designated as protective measures involves penalties arising from killing such as penalty of atonement (KaffÉrah) which includes freeing a slave (if available), or two months continuous fasting. Moreover, compensation also arises for killing or injury caused by accident and this is known as blood money which normally is huge money paid to the victim or his/her heirs. The estimation of blood money for unintentional killing is 1000 Dinar which is equivalent to 4.250 g. of pure gold (24 carat gold). Islamic law has also determined blood money for embryo a proportion of about 213 g. of pure gold in addition to the atonements of the injuries. Keywords: Blood money, Traffic accidents, preventive measures, Precaution measures.

scholarly journals PENGUATAN KERANGKA HUKUM TERKAIT PENYELESAIAN SENGKETA PASAR MODAL SYARIAH PADA PENGADILAN AGAMA / Strengthening Legal Framework For Sharia Capital Market Dispute Resolution In Religious Court

2016 ◽  
Vol 5 (3) ◽  
pp. 351
Author(s):  
Mul Irawan
Keyword(s):  
Law Enforcement ◽  
Dispute Resolution ◽  
Capital Market ◽  
Islamic Law ◽  
Preventive Measures ◽  
Rapid Development ◽  
Legal Framework ◽  
Point Of View ◽  
Legal Issues ◽  
Religious Courts

Dari sudut pandang syariah, pasar modal adalah produk muamalah. Transaksi dalam pasar modal diperbolehkan sepanjang tidak terdapat transaksi yang bertentangan dengan ketentuan yang telah digariskan oleh syariah. Perkembangan pasar modal syariah di Indonesia yang sedemikian pesat, akan turut meningkatkan jumlah dan ragam potensi masalah hukum yang mungkin terjadi di pasar modal syariah. Setidaknya, diperlukan dua upaya hukum dalam penguatan kerangka hukum pasar modal syariah, yaitu pertama, upaya preventif yang dapat meminimalisir terjadinya masalah-masalah hukum, seperti perlunya pembentukan regulasi yang merujuk kepada syariah Islam agar tercipta kestabilan dan suasana kondusif bagi penegakan hukum di pasar modal syariah, Kedua, upaya penyelesaian sengketa pasar modal syariah dilakukan melalui dukungan terhadap pengadilan agama sebagai satu-satunya lembaga peradilan yang memiliki kewenangan absolut dalam menyelesaikan perkara perdata pasar modal syariah, perlunya peningkatan kompetensi hakim dan aparatur pengadilan agama serta perlunya pedoman, yurisprudensi dan referensi sebagai rujukan dalam penyelesaian sengketa pasar modal syariah di Indonesia. According to the sharia point of view, sharia capital market is muamalah product. Capital market transactions are allowed as long as it does conflict with the terms outlined by sharia. The rapid development of Indonesia sharia capital market results in the increasing number and variety of potential legal problems. It takes two legal efforts in strengthening the legal framework for sharia capital market. First, preventive measures to minimize the legal issues occurrence, such as the establishment of islamic law regulations in order to produce stability and good atmosphere of sharia capital market law enforcement. Second, efforts in sharia capital market mediation which is done through support the religious court as the only judicial institutions having the absolute authority in resolving sharia capital market civil cases. We need to increase the judges and religious courts officials competencies, make guidelines, jurisprudence and the references of sharia capital market dispute resolution in Indonesia.

scholarly journals Konsep Ihtiyāṭ Imam Syafi’i terhadap Anjuran Menutup Aurat bagi Anak-Anak; Analisis Tindakan Preventif Pelecehan Anak

Mazahibuna ◽  
2020 ◽  
Vol 2 (2) ◽  
pp. 255
Author(s):  
Azman Arsyad ◽  
Ibtisam Ibtisam ◽  
Mulham Jaki Asti
Keyword(s):  
Basic Principle ◽  
Research Method ◽  
Islamic Law ◽  
Preventive Measures ◽  
Secondary Data ◽  
Library Research ◽  
The Future

The basic principle in Islamic law is to provide mashlahah to mankind, so that the main objective of a law requirement must be based on the maqashid sharia aspect, namely realizing benefits for humans both in world affairs and in the afterlife. Children as part of the foundation of religion because in the future they will become the successors of the ummah, Islam is here to provide protection for them, both maintaining their survival, proper education. Preventive measures must be taken to avoid bad behavior. The purpose of this study was to explore and refer to the concept of ihtiyat Imam Syafi'i regarding the suggestion of covering one's genitals with children. The research method used is library research and is qualitative in nature. Sources of data used in this study come from primary and secondary data. The result of this research is that the ability to cover the genitals of children is a form of precaution to avoid unwanted things

scholarly journals THE PIONEERING ROLE OF SHARIA SCHOLARS IN THE CORONA PANDEMIC

2021 ◽  
Vol 03 (03) ◽  
pp. 134-147
Author(s):  
Najwa N. A SHKOKANI
Keyword(s):  
Islamic Law ◽  
Preventive Measures ◽  
Positive Impact ◽  
Islamic History ◽  
Field Approach ◽  
Effective Role ◽  
The Common ◽  
Political Health

The majority of societies on Earth suffered a lot physically, psychologically, intellectually and financially during the Corona Covid-19 epidemic in the period 2020-2021, which surprised everyone with the speed and severity of its spread and lethality all over the world, and with the severity of the preventive measures that forced people to adhere to it. Despite all the crises that accompanied it or resulted from it, the scholars of Sharia, despite their great efforts in the field of fatwas that have taken place, nevertheless the common Muslims felt their lack of a pioneering and effective role for them, for they are the scholars of the ummah. And their deeds rise to the level appropriate to the greatness of Islam and lead it to serve mankind in all circumstances, in all societies and at all times. So did they take advantage of the circumstances and in the jurisprudence councils, legal universities, Islamic think tanks and others, hastened to meet and consult periodically and intensely commensurate with the momentum of the developments that took place in that event and the pursuit of the event in all its aspects and dynamics, and has the effect of this appeared in several aspects in Islamic societies and elsewhere? The Holy Qur’an and the Noble Prophet’s Sunnah have revealed this pioneering role by the prophets and messengers, saints and scholars. Scholars of true law at all times are the heirs of the prophets, and enjoining good and forbidding evil depends on their guidance and diligence. Likewise, that role is not hidden in the wonderful models launched in Islamic societies throughout its prosperous history in all aspects of life, and in all the circumstances and conditions that it has gone through, including calamities, tribulations, misfortunes, strife, diseases and epidemics, which had the greatest positive impact on the Ummah’s awareness and knowledge of good behavior in it. To prevent the largest proportion of the losses in the lives of people and the good of the country. This study comes by following the descriptive and analytical method to highlight the aforementioned by introducing the Corona epidemic, and the inductive approach by exploring the pioneering role of true Islamic law scholars in epidemics by referring to the sources of legislation with evidence of that throughout Islamic history, then searching for that application in this era, following the field approach Al-Estebyani, with investigating their positions during that epidemic. The most prominent results after the research were: That Islamic scholars have the greatest importance that goes beyond the intellectuals, thinkers, and even politicians, and they are at the forefront of society in researching and uncovering how to deal with epidemics according to Sharia evidence, using all means and techniques, both ancient and modern. And adopting educational, informational and advocacy methods in generalizing how people deal with the epidemic; And to highlight the faith role that achieves security, tranquility, and satisfaction with the judgment of God, adhering to the teachings of Islam in that event and responding to the responsible represented by the intellectual, political, health and other systems, and they also have a great impact on societies when they rush to issue fatwas to guide individuals and governments in how to deal with this pandemic, and not to stop Then, it is imperative to constantly and diligently follow up on the developments of the epidemic with the permanent meeting of fatwa councils locally and internationally, in order to change the fatwas and procedures in line with the new circumstances. That Muslim scholars have been the pioneering and guiding reed throughout history represented by models that elevated themselves, their nation, and humanity as well.

scholarly journals PRAKTIK REKAYASA DISPENSING PUMP SPBU PERSPEKTIF PERUNDANG-UNDANGAN DAN HUKUM ISLAM

Asy-Syari ah ◽  
2021 ◽  
Vol 22 (2) ◽  
pp. 237-258
Author(s):  
Hazar Kusmayanti ◽  
Ratu Chairunissa
Keyword(s):  
Law Enforcement ◽  
Dispute Resolution ◽  
Consumer Protection ◽  
Islamic Law ◽  
Preventive Measures ◽  
Legal Protection ◽  
Measuring Instruments ◽  
Legal Metrology ◽  
The Government ◽  
Islamic View

Abstract: This research aims to examine and analyze the responsibilities of petrol stations as well as legal protection that can be obtained by consumers designed by petrol stations based on statutory views and Islamic law. This study uses the Normative Juridical method with references to Law Number 8 of 1999 concerning Consumer Protection and Law Number 2 of 1981 concerning Legal Metrology regarding measuring instruments. These results conclude that: First, engineering pump removal by business actors carried out by SPBU managers has an impact on the revocation of the PASTI PAS predicate by Pertamina which has harmed consumers, so that it is the responsibility of business actors who provide compensation in accordance with Article 19 of the Consumer Protection Law because it has increased to default. Furthermore, in Islamic law, the stipulation of compensation is carried out because no loss or damage to the victim has occurred. Second, legal protection for consumers, namely in the form of preventive and repressive. Preventive measures are carried out by providing guidance by the government and Pertamina, while repressiveness is carried out by law enforcement and / consumer dispute resolution both through courts and outside the court. Likewise, the Islamic view of pump engineering is not in line with the principles and principles of Islamic law because there is an element of gharar in it.

scholarly journals Tindak Pidana Pembakaran Hutan di Provinsi Riau Menurut Perspektif Hukum Islam

2020 ◽  
Vol 4 (2) ◽  
pp. 161
Author(s):  
Olivia Anggie Johar
Keyword(s):  
Natural Resources ◽  
Environmental Pollution ◽  
Forest Fires ◽  
Islamic Law ◽  
Preventive Measures ◽  
Legal Education ◽  
Provincial Government ◽  
Legal Research ◽  
Community Based ◽  
Article 50

AbstractThis research aims to explain the crime of forest burning in Riau Province from the perspective of Islamic law. The method used in this research is socio-legal research. Forests are both a gift and a mandate from God which is bestowed on the Indonesian people as one of the most valuable natural resources. Based on Article 50 paragraph (3) letter d Law Number 41 of 1999 concerning Forestry, it is stated that everyone is prohibited from burning forests. In 2019 there were forest fires in Riau Province covering an area of 75,871 hectares. The implementation of Law Number 41 of 1999 concerning Forestry in Riau Province hasn’t progressed as expected. Riau Provincial Government can take preventive measures to minimize the occurrence of forest fires by providing legal education to the community by cooperating with the police and religious figures who are popular in the community. Based on the Fatwa of the Council of Indonesian Ulama Number 30 of 2016 concerning the Law of Forest and Land Burning and Its Control, it is emphasized that carrying out forest burning which can cause damage, environmental pollution, loss of others, health problems, and other bad impacts is forbidden.Keywords: Forest; Criminal Act; Islamic Law AbstrakPenelitian ini bertujuan untuk menjelaskan tindak pidana pembakaran hutan di Provinsi Riau menurut perspektif hukum Islam. Metode yang digunakan dalam penelitian ini adalah penelitian hukum sosiologis. Hutan merupakan karunia sekaligus amanah dari Allah yang dianugerahkan kepada bangsa Indonesia sebagai salah satu kekayaan alam yang sangat berharga. Berdasarkan Pasal 50 ayat (3) huruf d Undang-Undang Nomor 41 Tahun 1999 tentang Kehutanan ditegaskan bahwa setiap orang dilarang membakar hutan. Pada tahun 2019 telah terjadi kebakaran hutan di Provinsi Riau seluas 75.871 Ha. Implementasi Undang-Undang Nomor 41 Tahun 1999 tentang Kehutanan di Provinsi Riau belum berjalan sebagaimana yang diharapkan. Pemerintah Provinsi Riau dapat melakukan upaya pencegahan untuk meminimalisir terjadinya kebakaran hutan dengan memberikan penyuluhan hukum kepada masyarakat dengan menggandeng pihak kepolisian maupun tokoh-tokoh agama yang populer di tengah-tengah masyarakat. Berdasarkan Fatwa Majelis Ulama Indonesia Nomor 30 Tahun 2016 tentang Hukum Pembakaran Hutan dan Lahan serta Pengendaliannya ditegaskan bahwa melakukan pembakaran hutan yang dapat menimbulkan kerusakan, pencemaran lingkungan, kerugian orang lain, gangguan kesehatan, dan dampak buruk lainnya hukumnya adalah haram.Kata kunci: Hutan; Tindak Pidana; Hukum Islam

scholarly journals Preventive Measures to Reduce Transmissible Diseases in Islamic Law

2021 ◽  
Vol 32 (4) ◽  
pp. 118-146
Author(s):  
Mohammed Sami Al-Duleimy ◽  
Zahir Faisal Al-Esawi
Keyword(s):  
Infectious Disease ◽  
Health Care ◽  
Infectious Diseases ◽  
Islamic Law ◽  
Preventive Measures ◽  
Healthy People ◽  
Islamic History ◽  
Primary Responsibility ◽  
Public Resources ◽  
The Individual

Islamic law is concerned with treating infectious diseases by preventing them and limiting their spread, and it has indicated that the primary responsibility rests with the individual, so it obliges him to do everything that would limit the transmission of these epidemics, and the state is also responsible for providing everything that would limit these diseases and prevent their spread Such as imposing quarantine and providing medical and health care to those who have been afflicted by God with these diseases, and there is no doubt that infectious diseases some of them lead to the death of those who are infected with them, as in the Corona pandemic, and it is known that self-preservation is one of the most important objectives of Islamic law. Therefore, preventive measures must be taken into account. It can prevent the transmission of diseases and stop their spread. The jurists and scholars must explain to people the matters of their religion and world so that some of them do not fall into what is forbidden according to Sharia, so that they will be sinned by ignorance and without knowledge. The importance and reasons for choosing this topic comes in light of the spread of epidemics from time to time, the last of which is the Corona pandemic that has spread and afflicted many Muslims and some of them are ignorant of the jurisprudential rulings related to these epidemics such as the rule of non-compliance with the quarantine and the ruling on the transmission of infection intentionally and ignorant, as well as preventive measures Islamic law that limits the spread of these epidemics. Among the results that we reached in our research is that we have proven the transmission of infection, and it is a constant occurrence in our Islamic history and there is no room for denying it, so it is not permissible to deliberately transmit the infectious disease to healthy people and it is one of the major sins that entails God’s punishment in the hereafter and retribution in this world. Ignorance and negligence of wrongdoing without intending there is no sin on him in the hereafter, but he must guarantee what he destroys in this world, because Islamic law has taken a group of them: the dislike of blowing into a bowl, the prohibition of spitting on the ground, and the necessity of purification from the impurity of some animals such as dogs and pigs that transmit diseases to humans Preventing defecation and urination in public resources, and many measures that prevent the transmission of diseases and limit them.

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