Baadhi ya "wanazuoni" wanadai kwamba hakuna tatizo katika kubadilisha Fiqh kutokana na mabadiliko ya mazingira au hali. Wanaounga mkono mtazamo huu wanatoa hoja zifuatazo:

Some “scholars” claim that there is no problem in changing the Fiqh due to the change in environment or circumstances. The proponents of this view give the following justifications:

A. Fiqh ni ufahamu wa kibinadamu, wakati Shari‘ah ni Hukm Shar‘i ambayo Allah (SWT) aliiteremsha. Shari‘ah ni Wahy (ufunuo), lakini Fiqh inaweza kufasiriwa kwa njia tofauti. Kwa hiyo, Fiqh si ufunuo na inaweza kubadilishwa.

A. Fiqh is human interpretation while the Shari‟ah is Hukm Shar‟i, which Allah (swt) revealed. The Shari‟ah is the Wahy (revelation) but Fiqh is open to different interpretations. Thus, Fiqh is not a revelation and can be changed.

B. Baadhi ya hukumu katika Uislamu zinatokana na 'Urf (mila na desturi); kuibuka kwa mila na desturi mpya kungesababisha mabadiliko katika Fiqh.

B. Some rules in Islam are based on „Urf (traditions); the emergence of new traditions would trigger a change in the Fiqh.

C. Maswahaba (ra) wamebadilisha baadhi ya hukumu za Mtume (ﷺ). Kwa mfano, ikiwa ngamia amepotea, Mtume (ﷺ) alipendekeza kumwacha kwa sababu atapata njia yake mwenyewe. Kwa upande mwingine, Umar (ra) aliwaomba watu wawalete ngamia waliopotea kwenye Dola ya Kiislamu ambako ngamia wanaweza kuhifadhiwa ili wamiliki wao wawadai.

C. The Sahabah (ra) have changed some rulings of the Prophet (saw). For example, if the camel was misguided the Prophet (saw) recommended leaving it because it will find its own way. On the other hand, Umar (ra) asked the people to bring the lost camels to the Islamic State where the camels can be kept for the owners to claim them.

D. Imam Shafi‘i alibadilisha madhhab yake alipoenda Misri kutokana na mazingira mapya.

D. Imam Shafi‟i changed his Madhab when he went to Egypt due to the new environment.

Baadhi ya wanazuoni walifikia hata kusema kwamba Jizya inaweza kufutwa, kwa sababu zamani wasiokuwa Waislamu hawakushiriki katika jeshi la Waislamu, lakini sasa wanashiriki katika jeshi na kulinda ardhi; kwa hiyo, hawalazimiki tena kulipa Jizya.

Some scholars went as far as to say that the Jizya can be cancelled because in the past the non-Muslims didn‟t participate in the Muslim army, but now they are participating in the army and defending the land; therefore, they no longer have to pay Jizya.

Wengine wameeleza kwamba umoja wa Umma ya Kiislamu si jambo la lazima, na kwamba sababu ya kuwepo kwa zaidi ya nchi 50 ni ugumu wa maisha. Wanafikia hitimisho kwamba hatuhitaji tena Khilafah kwa sababu hukumu zinaweza kubadilika.

Others expressed that the unity of the Muslim Ummah is not a must, and the reason that 50+ states exist is because of life‟s complexity. They arrive at the conclusion that we are no longer in need of the Khilafah because rules are subject to change.

Uislamu umekuja kupanga na kudhibiti mahitaji ya kimwili na silika za asili za mwanadamu. Kanuni za udhibiti huu haziwezi kubadilishwa. Lakini matatizo mapya yanapojitokeza, tunahitaji kanuni mpya, na hilo ndilo jukumu la Mujtahid. Tafadhali tambua kwa makini kwamba hii haichukuliwi kuwa ni kubadilisha kanuni hata kidogo.

Islam has come to organise and regulate man‟s organic needs and instincts. The rules for this regulation cannot be changed. But as new problems arise, we need new rules, and this is the task of the Mujtahid. Carefully note that this is not considered changing the rules at all.

Fiqh ni jumla ya Hukm Shar‟i zinazotokana na vyanzo vya Kiislamu (Qur‟ani, Sunnah na vinginevyo). Kwa hiyo, Fiqh si mkusanyiko wa sheria zilizotungwa na binadamu, kwa kuwa inatokana na vyanzo hivi. Ijtihad ni mchakato wa kuelewa, kujifunza na kuchambua maandiko, na kutoa hukumu kutoka kwake.

Fiqh is the totality of Hukm Shar‟i taken from the Islamic sources (Qur‟an, Sunnah etc). Thus, Fiqh is not a body of man-made laws because it is based on these sources. Ijtihad is the process of understanding, studying, and analysing the texts and extracting rulings.

Ushahidi kutoka kwenye vyanzo vya Shari‘ah unaothibitisha hukumu iliyotolewa ni sehemu isiyoweza kuachwa ya Ijtihad. Juhudi za kibinadamu katika Ijtihad hazizalishi sheria zilizotungwa na binadamu. Mujtahid hawezi kuchukua hukumu mbili tofauti kwa suala moja kwa wakati mmoja; hata hivyo, anaweza baadaye kugundua kosa la kuelewa Daleel yake na kuchagua hukumu nyingine. Kwa hiyo, hakuna tofauti kati ya Fiqh na Shari‘ah.

Evidence from the sources of Shari‟ah to justify the extracted ruling is an indispensable part of Ijtihad. The human effort in Ijtihad does not produce man made laws. The Mujtahid cannot take two different rulings for the same issue at the same time; however, he may later discover the misunderstanding of his Daleel and choose another ruling. Thus, there is no difference between Fiqh and Shari‟ah.

Masahaba (ra) hawakubadilisha Fiqh kwa njia yoyote ile. Walichofanya kinaweza kuainishwa katika mojawapo ya yafuatayo:

The Sahabah (ra) did not change the Fiqh in any way whatsoever. What they did can be categorized as one of the following:

Khalifa ana jukumu la kusimamia mambo ya Ummah kwa njia yoyote anayoona yenye ufanisi zaidi. Hili linaweza kubadilika mara kwa mara. Kwa mfano, Umar (ra) aliwaomba watu walilete ngamia aliyepotea kwa mamlaka ya Dola. Wakati huo huo, Mtume ﷺ alisema waachwe ngamia na atapata mwenyewe mmiliki wake. Wakati wa siku za Umar (ra), Dola ilikuwa ikikua, na kulikuwa na haja ya mtu kushughulikia jambo hili. Kwa kuwa Khalifa ndiye mlezi wa Ummah, Umar (ra) aliwaomba watu walilete ngamia kwa Dola.

The Khaleefah has the responsibility for taking care of the Ummah‟s affair in any way he finds most effective. This may change from time to time. For example, Umar (ra) asked the people to bring the lost camel to the State authority. While, the Prophet (saw) said to leave the camel and it will find its own owner. During the days of Umar (ra) the State was growing and someone had to take care of this matter. Since the Khaleefah is the caretaker of the Ummah, Umar (ra) asked the people to bring the camel to the state.

Kile ambacho Imam Shafi‘i alichofanya ni kwamba alibadilisha mbinu yake kabisa; jambo hili lilijadiliwa mapema katika kitabu hiki.

What Imam Shafi‟i did was that he changed his methodology completely; this point was discussed earlier in the book.

Ikiwa baadhi ya hukumu zinahusiana na ‘Urf (desturi), hukumu inaweza kutofautiana kutoka mahali pamoja hadi mahali pengine, lakini hii haibadilishi Fiqh kwa sababu hukumu bado ipo. Kwa mfano, desturi inaweza kuamuru kwamba mahari isitajwe. Hili linakubalika kwa sababu hukumu ya kulipa mahari bado lazima itekelezwe. Kwa maneno mengine, ikiwa mahari haikutajwa katika mkataba, basi qadhi atatazama ‘Urf (desturi) ya mji au kijiji na kulinganisha mahari ya mwanamke mwingine mwenye hadhi inayofanana. Mfano mwingine ni wa mfanyakazi aliyeajiriwa bila kubainisha ujira, basi qadhi atachunguza kile ambacho watu hulipa kwa kazi inayofanana.

If some rulings are connected with the „Urf (custom), the ruling may differ from one place to another but this is not changing the Fiqh because the ruling still exists. For example, a custom might dictate that the dowry should not be mentioned. This is acceptable because the ruling to pay the dowry must still be carried out. In other words, if dowry were not mentioned in the contract, then the judge would look at the „Urf (custom) of the city or village and compare the dowry of another woman with a similar status. Another example is of a worker employed without specifying the wage, then the judge would observe what the people paid for a similar job.