Do the rulings of the Shari'ah change with the change of time?

The questioner: Do you not see, O honorable one,The Shaykh : that there are rulings that change with the change of time, the corruption of time, and circumstances...

The Shaykh: This statement is incorrect in its absolute form, is it not?

The questioner: Yes.

The Shaykh: The rulings change with the change of time and place.

The questioner: Yes.

The Shaykh: But here a question arises: are the rulings those explicitly stated in the texts, or those based on the independent legal reasoning (ijtihad) of some scholars?

The questioner: You want to direct this example to me, may Allah reward you. For example, when some of the Companions increased the punishment for intoxicants to eighty lashes, and some applied three divorces at once, does this have a basis in the Shari'ah?

The Shaykh: It is sufficient that it came from the Companions, and they are the role model. But this, may Allah reward you, should not make us forget this very important scientific fact!

The questioner: I have no doubt about this.

The Shaykh: Because if we take that principle in its absolute, general, and comprehensive sense, it means we open the door, as many people do today, to permitting what Allah has forbidden, such as riba (usury or interest) and the like.

The questioner : This is correct.

The Shaykh: Therefore, it is necessary to narrow the scope of that. Ibn Taymiyyah (may Allah have mercy on him) has a very important study in his book *Iqtida' al-Sirat al-Mustaqim Mukhalafat Ahl al-Jahim* (Following the Straight Path in Opposition to the People of the Fire) regarding the distinction between bid'ah (religious innovation), which, as you know from his account, is generally what he described, peace be upon him, as: and the unrestricted public benefit (maslahah mursalah). This is exactly similar in that there is a connection between the two matters and a very subtle difference. He says, among other things, because this study is lengthy: "The matter that occurs is either one where the cause for its existence was present in the time of the Prophet (peace and blessings be upon him), or it was not present. If the cause was present and the Messenger of Allah (peace and blessings be upon him) did not legislate it, or did not establish what is intended to be introduced under the claim of unrestricted public benefit, then this is attached to the misguiding innovation. But if the cause was not present in his time (peace be upon him) and then it appeared, he said: 'It is considered.' The motive for the one taking this cause is the negligence of the Muslims."