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بين الباحث التالي: تعريف الآتي: الإباحة: " الإذن بإتيان الفعل كيف شاء الفاعل ". الإلزام: "إلزام الراعي للرعية" جمهور الفقهاء على أن الأصل في الأشياء الإباحة، مع وجود استثناءات على هذا الأصل منها: أن الأصل في الأبضاع حرمتها. قصد الشارع من الإباحة؛ التخفيف والتيسير على المكلف، بتوسيع دائرة الإباحة، وذكر البحث عددا من الأدلة على ذلك. لا يوجد نص صريح من الشارع يأذن فيه للأمام بالتصرف في الإباحة بتبديلها من التخيير إلى الإلزام بالفعل أو الترك، ولكن ورد في بعض التصرفات النبوية في المباحات -مما لم يرد الاعتراض عليه في الكتاب -ما يفيد ضمنا أنه يجوز أحيانا لولي الأمر ذلك. اختلاف الفقهاء في تصرف الإمام في الإباحة بين المنع والجواز. إجماع ضمني للعلماء على أن للإمام تقييد المباح تحقيقا للتكافل الملزم من الناحية الاقتصادية أو الاجتماعية أو السياسية بضوابط منها: أن يكون التصرف في مصلحة عامة لا خاصة. أن يكون تصرفا مؤقتا. أن لا يعد تصرفه نسخا لحكم الإباحة. أن التصرف في الإباحة وتقييدها يدخل ضمن السياسة الشرعية، التي يراد منها تدبير أمر الرعية والقيام على شؤونهم بما فيه مصلحتهم. بين البحث بعض التطبيقات المعاصرة للتصرف في الإباحة منها: المنع من ادخار الطعام إذا أصابت الناس مخمصة عامة. التسعير. الزواج من الكتابيات.
The author discusses the following points : Definition of permissibility: Permission to act in the manner chosen by the doer. Mandatory: The ruler imposing something as mandatory on his subjects. The majority of jurists opine that things are originally permissible with some exceptions like honour which is originally forbidden. Permissibility is meant to alleviate hardships for the accountable person by expanding the circle of permissibility. The author gives some examples. There is no express text by which the Legislator permits the ruler to act on permissibility by changing it from choice to obligation by doing or not doing. However, some acts by the Prophet (peace and blessings be upon him) on permissible things, which are not objected to in the Holy Qur’an, implicitly indicate that the ruler may sometimes act this way. Jurists differ as to the acts of the ruler on permissibility; some of them prohibit them and some others permit them. Scholars implicitly unanimously agree that the ruler may limit permissibility if binding solidarity is meant from the economic, social or political perspective under certain conditions including the following: The act relates to a public rather than private interest, The act should be temporary, The act should not abrogate the ruling of permissibility, and The act on limiting permissibility should be part of the government policy which is meant to manage the affairs of nation or take care of their interests. The author gives some modern applications of acting on permissibility including the following: Preventing storage of food items if the nation is hit with a widespread hunger, Pricing, and Marrying women from the People of the Book. he/she dispenses with care and can depend on himself/ herself. They estimate the age of distinction at seven for the male child. As for the female child, the mother and grandmother can maintain custody over her until she reaches puberty. After puberty, the right of custody moves to the father as she needs someone capable of protecting her. The age of puberty of the female child is estimated at nine or eleven. The Maalikites are of the opinion that custody continues to the age of puberty even if the child is insane or ill if he is a male. For the female child, custody continues to the age of marriage and consummation of marriage even if the mother is a non-Muslim. The Shaafi’ites are of the opinion that if the coupe part with each other and the child is distinguishing at the age of seven or eight years and the couple are eligible for custody but they dispute over the custody of the child, the child is given the option either to stay with his mother or father. The Hanbalites are of the opinion that the male child of legal gage other than the weak-minded child should be given the option to stay with his mother or father if they dispute it. For the female child, the father has the right to have custody over her and she is not given the right of choice.
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