As for their technical meanings as rendered by the scholars of jurisprudence...

As for their technical meanings as rendered by the scholars of jurisprudence; Amadi said: "Azimah literally means tender and this meaning is taken from the strong obligation or promise taken by the heart on a matter… but in the field of divine law, azimah means what is binding on a bondsman as a result of the obligation imposed by Allah, the Most High, such as worship, khums and the like." He defined rukhsah as: "The rules enacted for the situations of an excuse although the reason for prohibition exists." Azimah is also defined as: "General rules enacted by Allah in their capacity as original laws, such that they do not specifically accept a particular condition or a particular obligatee." Rukhsah is also defined as: "What is enacted of the laws, as an alliviation for the obligatee, in special cases which necessitate this alliviation." The terms rukhsah and azimah have been mentioned by the Noble Messenger (s.a.w.) in what pertains to legislation, like his (s.a.w.) saying: "Allah likes this concession `rukhsah' to be availed of just as He dislikes that (people) should commit sin." He also declared: "Allah likes that (people) should avail themselves of His concessions just as He likes that His determined rules `aza'im' be abided by." A study and analysis of the principles of classifying laws into 'determined' and 'concession' reveals that Islamic law has treated the subject of fixed and variable laws.

The rules, in Islamic law that denote responsibility are: a. Obligation b. Prohibition They are the two rules of obligations, called azimah. The Permissible `Mubah': It comprises the 'absolute' permissible, the desirable and the disliked.

There is a concession `tarkhis' i.e., permission for leaving out a responsibility and the obligation or prohibition is dropped, like the exemption of the old who find it difficult to fast and permission to drink alcohol when a person who drinks it compelled by circumstances, or under duress as long as the excuse last.

This shows that Islamic law has taken into consideration the conditions of a person or group and the contingencies that necessitate a change in rules affecting individuals or groups, so long as the casual factors remain. This means that the conditions under which a law is applied, and its influence on the applier, play a role in the constancy, or otherwise of the law. Thus, the change will be relative in nature and limited by the causes of the changing.