Ba'zi "olimlar" fiqhni muhit yoki sharoit o'zgargani sababli o'zgartirishda hech qanday muammo yo'q, deb da'vo qiladilar. Bu qarashning tarafdorlari quyidagi dalillarni keltiradilar:

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 — bu insoniy talqin, Shariat esa Alloh (SWT) nazil qilgan Hukmi shar'iy. Shariat Vahiy (ilohiy vahiy), fiqh esa turlicha talqinlarga ochiq. Shunday ekan, fiqh vahiy emas va o'zgarishi mumkin.

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. Islomda ba'zi hukmlar 'Urf (odatlar)ga asoslanadi; yangi odatlarning paydo bo'lishi fiqhda o'zgarishga olib keladi.

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

C. Sahoba (r.a.) Payg'ambar (ﷺ)ning ba'zi hukmlarini o'zgartirgan. Masalan, tuya adashib ketgan bo'lsa, Payg'ambar (ﷺ) uni qo'yib yuborishni tavsiya qilgan, chunki u o'z yo'lini o'zi topadi. Boshqa tomondan, Umar (r.a.) odamlardan adashgan tuyalarni Islom davlatiga olib kelishni so'ragan, u yerda tuyalarni egalari da'vo qilishi uchun saqlash mumkin edi.

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. Imom Shofi‘iy Misrga borganida yangi muhit tufayli o‘z mazhabini o‘zgartirdi.

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

Ba'zi olimlar hatto jizya bekor qilinishi mumkin, deb ham aytganlar, chunki o'tmishda zimmiylar musulmonlar qo'shinida qatnashmagan, hozir esa ular qo'shinda xizmat qilib, yurtni himoya qilmoqda; shuning uchun ular endi jizya to'lashlari shart emas.

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.

Boshqalar, musulmon ummatining birligi zarur emas, deb bildirdilar. Ularning fikricha, 50 dan ortiq davlat mavjudligining sababi hayotning murakkabligidadir. Ular shunday xulosaga keladilar: hukmlar o‘zgaruvchan bo‘lgani uchun biz endi Xilofatga muhtoj emasmiz.

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.

Islom insonning organik ehtiyojlari va tabiiy moyilliklarini tartibga solish va boshqarish uchun kelgan. Bu tartibga solish qoidalari o‘zgartirilmaydi. Lekin yangi muammolar paydo bo‘lgani sari yangi hukmlarga ehtiyoj tug‘iladi, va bu vazifa mujtahidning zimmasidadir. Diqqat bilan e’tibor bering: bu qoidalarni hech qanday o‘zgartirish deb hisoblanmaydi.

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 — bu Islom manbalaridan (Qur'on, Sunnat va boshqalar) olingan shar'iy hukmlarning yig'indisidir. Shu sababli fiqh odamlar tomonidan yaratilgan qonunlar majmuasi emas, chunki u aynan shu manbalarga asoslanadi. Ijtihod esa matnlarni tushunish, o'rganish va tahlil qilish hamda ulardan hukmlarni chiqarish jarayonidir.

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.

Ijtihadda chiqarilgan hukmni asoslash uchun Shariat manbalaridan dalil keltirish ijtihodning ajralmas qismidir. Ijtihodga sarflangan inson mehnati inson tomonidan yaratilgan qonunlarni hosil qilmaydi. Mujtahid bir masala bo‘yicha bir vaqtning o‘zida ikki xil hukmni qabul qila olmaydi; lekin keyinchalik o‘z dalilini noto‘g‘ri tushunganini anglab, boshqa hukmni tanlashi mumkin. Shunday ekan, fiqh bilan shariat o‘rtasida hech qanday farq yo‘q.

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.

Sahoba (ra) fiqhni hech qanday tarzda o'zgartirmagan. Ular qilgan ishlar quyidagi toifalardan biriga kiritilishi mumkin:

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

Xalifa ummatning ishlarini har qanday eng samarali usulda boshqarish uchun mas'uldir. Bu vaqt o'tishi bilan o'zgarishi mumkin. Masalan, Umar (roziyallohu anhu) odamlardan yo'qolgan tuyani davlat hokimiyatiga olib kelishni so'radi. Holbuki, Payg'ambar ﷺ tuyani qoldirishni va u o'z egasini o'zi topishini aytgan edi. Umar (roziyallohu anhu) davrida davlat kengayib borardi va bu masalaga kimdir mas'ul bo'lishi kerak edi. Xalifa ummatning homiysi bo'lgani uchun Umar (roziyallohu anhu) odamlardan tuyani davlatga olib kelishni so'radi.

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.

Imom Shofiʼiy o‘z uslubini butunlay o‘zgartirdi; bu masala kitobning oldingi qismida muhokama qilingan edi.

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

Agar ba'zi hukmlar 'Urf (odat) bilan bog'liq bo'lsa, hukm bir joydan ikkinchisiga farq qilishi mumkin, lekin bu Fiqhni o'zgartirmaydi, chunki hukm baribir mavjud bo'ladi. Masalan, odat mahrni eslatmaslikni talab qilishi mumkin. Bu maqbul, chunki mahrni to'lash hukmi baribir bajarilishi kerak. Boshqacha aytganda, agar nikoh shartnomasida mahr zikr qilinmagan bo'lsa, qozi shahar yoki qishloqning 'Urfiga (odatiga) qaraydi va shunga o'xshash mavqeydagi boshqa ayolning mahri bilan solishtiradi. Yana bir misol: ishchi ish haqi aniq belgilanmasdan ishga olingan bo'lsa, qozi odamlarning shunga o'xshash ish uchun qancha to'laganini kuzatadi.

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.