Islamic Principles of Relativity

Bismillah.

Our belief that the Qur'an is a timeless revelation, which is for all-time, would necessarily entail that its interpretation and likewise that of the Sunnah, has to be relative to time and place. This does not mean that the context is irrelevant, it is still relevant and needs to be taken into account; however, the time and place needs to be given preference, especially when the context does not directly assist in interpretation for new and unique circumstances.

Relativity is vital to the development and evolution of the Islamic field of fiqh. Here are some examples of relativity in the Qur'an and Hadith:

"Indeed, Allah will not change the condition of a people until they change what is in themselves." (Surah ar-Rad 13:11)

• A righteous people can turn sinful; or a sinful people turn righteous. This ayat is an excellent example of relativity, as it can change due to time and place.
• Prophet Yunus' people of Nineveh turned from disbelief to belief. (Surah Yunus 10:98)
• The people of Yathrib also chose belief from disbelief. (Surah at-Tawba 9:100) 
• On the other hand, the people of Nuh chose shirk over tawhid. (Surah Nuh 71:23)
• The same can be said of the Makkans who went from tawhid to shirk and back to tawhid when Makkah was conquered by Muhammad (sallallahu alayhi wasallam).

"... set slaves free ..." (Surah al-Baqarah 2:177)

"... except those your hand hands possess." (Surah an-Nisa 4:24 & 36; Surah al-Muminun 23:6; Surah an-Nur 24:31)

• Today medieval definitions of slavery no longer apply, as modern-day slavery is mainly to do with human trafficking and debt bondage. Muslims should be using their wealth and influence to free and rescue these slaves, many of whom are in Muslim countries.
• The principle of relativity ensures that medieval Islam is not forced onto the world because no period of time can be brought back. The very fact that Allah allows the advancement of human civilisation proves this.
• Thus, Islam can never be used to reintroduce slavery which humanity has abolished. How can the Deen of Allah stop the advancement of humanity when Allah has willed it?
• Relativity ensures that the interpretation and implementation of Islam is subject to place and time; which here would mean the abolition of slavery in all its forms as humanity in the 21st century finds this practice abhorrent. 

Amr ibn al-Aas (radi Allahu anhu) said: I experienced a wet dream on a cold night during the campaign of Dhat al-Salasil, and I was afraid that if I did ghusl I would die, so I did tayammum, then I prayed Fajr with my companions. They mentioned that to the Prophet (sallallahu alayhi wasallam) and he said: “O Amr, did you lead your companions in prayer when you were junub?” I told him what had kept me from doing ghusl and I said: “I heard Allah says (interpretation of the meaning): ‘And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you’ [Surah an-Nisa 4:29].” The Messenger of Allah (sallallahu alayhi wasallam) smiled and did not say anything." (Abu Dawud #334; classed as sahih by al-Albani in Sahih Abi Dawud) 

• Under normal circumstances making tayammum for being junub would not have been allowed, however, Amr made a decision due to his belief that that was the right thing to do under the circumstances, as the time and place warranted such action.

Prophet (sallallahu alayhi wasallam) said, "Amongst the men of Bani Israel there was a man who had murdered ninety-nine people. Then he set out asking (whether his repentance could be accepted or not). He came upon a monk and asked him if his repentance could be accepted. The monk replied in the negative and so the man killed him. He kept on asking till a man advised to go to such and such village. (So he left for it) but death overtook him on the way. While dying, he turned his chest towards that village (where he had hoped his repentance would be accepted), and so the angels of mercy and the angels of punishment quarrelled amongst themselves regarding him. Allah ordered the village (towards which he was going) to come closer to him, and ordered the village (whence he had come), to go far away, and then He ordered the angels to measure the distances between his body and the two villages. So he was found to be one span closer to the village (he was going to). So he was forgiven." (Sahih al-Bukhari #3470)

• Murder is indeed a heinous deed that is deserving of punishment, however, here Allah forgives him because of place and time. The place was where he was going to when he died; while the time was of repentance, which is loved by Allah. Indeed another narration states that Allah stretched the earth to make the distance closer to where he was going. Here Allah changed the place, thus, changing the outcome.

The future of Islam will need creative and bold interpretations to assist the ummah to navigate the murky waters of the future, with its complexities and innovative ideas. The ummah of the future cannot be expected to be content with the solutions derived hundreds of years ago. Solutions have to be sort from the Qur'an and Sunnah with open minds not restricted by sectarianism or dogmatism. The fundamentals of the religion, of course, cannot be changed, but challenges can be confronted in creative and satisfactory methods according to Islam.