He is asking about the reason why the fatwa on photography was changed
Question

                As earlier you have cleared that taking or capturing photos is not permitted. So why the ulemahs are giving differrent answers to it. Please provide me a definite reference for probhition of photography by the references thru only quran and hadeedth but not on ulemahs decision,as ulemahs decisions are different in nature.
Praise be to Allah.
    In fact what you mentioned about the change in the fatwa on 
    photography may not be quite correct. We need to differentiate between two 
    matters when it comes to the matter of photography or image-making. 

    The first matter is the ruling on photography or making 
    images of animate beings. This is the crux of the matter. What we are 
    referring to is two-dimensional pictures (as opposed to three-dimensional 
    images). 

    The saheeh Sunnah indicates that these kinds of images are 
    haraam, whether they are on a poster, paper, garment or wall, because it is 
    imitating the creation of Allah. 

    An-Nawawi (may Allah have mercy on him) said: 

    Our companions and other scholars said that making images of 
    animate beings is emphatically forbidden and is a major sin, because of the 
    stern warning issued concerning it in many hadeeths. Regardless of whether 
    the final product is something that will be handled in a disrespectful 
    manner or otherwise, making them is haraam in all cases, because it is 
    trying to imitate  the creation of Allah, may He be exalted. That applies 
    whether the images are on a garment, carpet, a dirham, dinar or other coin, 
    a vessel, a wall, or anything else. 

    With regard to making images of trees, camel-saddles and 
    other inanimate objects, that is not haraam. This is the ruling on the issue 
    of image-making. 

    There is no differentiation in any of these matters between 
    that which has a shadow and that which does not have a shadow. 

    This is the summary of our opinion concerning this matter, 
    and something similar was stated by the majority of scholars among the 
    Sahaabah, Taabi‘een and those who came after them; it is also the opinion of 
    ath-Thawri, Maalik, Abu Haneefah and others. 

    Some of the early generation said that it is only that which 
    has a shadow that is forbidden, and there is nothing wrong with images that 
    do not have a shadow. But this is an invalid point of view, because no one 
    doubts that the curtain that the Prophet (blessings and peace of Allah be 
    upon him) objected to because of the images on it was something blameworthy, 
    and its images did not have a shadow. And we should also bear in mind all 
    the other hadeeths which speak in general terms about all images. Az-Zuhri 
    said: The prohibition applies to images in general.

    End quote from Sharh Muslim by an-Nawawi, 14/81 

    We have previously discussed the evidence for the prohibition 
    on image-making and some of the texts of the scholars concerning that in 
    many answers. See the answer to question no.
    7222 

    This is a matter concerning which we know of no fatwa that 
    has been changed, or that anyone who said that image-making is haraam 
    changed his mind and said that it is permissible, or that most muftis were 
    of the opinion that it was haraam but now they think it is permissible. Even 
    if we assume that some such change has taken place, it is very little or is 
    odd and rare, and cannot be taken into account. 

    The second matter is: does the ruling on image-making apply 
    to specific types of images, such as photographs for example? If it does 
    include that, does this prohibition apply only to a complete image or does 
    it also apply to partial images? And there are other such issues concerning 
    which the faqeehs and muftis differed as to whether the ruling mentioned 
    above is applicable to these modern forms of image-making. 

    This is a matter concerning which there is a considerable and 
    well known difference of opinion among the scholars. Some are of the view 
    that photographs come under the heading of image-making that is haraam, 
    because it is a kind of image-making and because what is produced by means 
    of it is an image, so it comes under the ruling on images of which the text 
    speaks. 

    Some scholars are of the view that the reason for the 
    prohibition on image-making, which is imitating the creation of Allah, is 
    not applicable in the case of photography, because it is merely capturing 
    the reflection of a person, so it is permissible and is like looking in a 
    mirror and the like. 

    This is not the place to discuss that; rather the aim is to 
    point out that there is a difference between saying that there are 
    differences concerning the ruling and saying that there are differences 
    concerning the application of the ruling in specific cases. 

    We have discussed the ruling on photography in many answers 
    on this site. Please see the answer the questions no.
    13633,
    10668, and
    7918 

    As this is the case, there is nothing strange about a scholar 
    or mufti having different views concerning new developments. He may have 
    based his ijtihaad at some time on the assumption that the photograph would 
    have to be processed by a human in some way, which is the same as the work 
    of the image-maker, so for that reason he ruled that it is haraam; then 
    things may have changed and equipment may have been developed, so there is 
    no longer any need for human involvement. 

    In fact we may say, to further clarify this point, that the 
    view of a scholar may change from one time to another on the same issue, and 
    this is nothing new; rather it is something that is well known and well 
    established. The fact that there are two Shaafa‘i madhhabs, old and new, 
    bears witness to that. And the differing reports from Imam Ahmad and others 
    on a single issue are well known. 

    The examples of that are very well known, and the matter is 
    not to be established on the basis of what this one or that one said; rather 
    what matters what evidence there is to prove a given view. 

    We ask Allah to help us all to do that which He loves and 
    which pleases Him. 

    And Allah knows best.