Mutahhari’s perspective ensures that human beings, along with their human reason and conscience, become the centre from which the history of civilization was built and developed dynamically. All developments and changes stem from human beings and the conscience of humanity. Likewise, the value of conformity and deviation is measured by how far the change (reality) is meaningful (beneficial) for humans and humanity.
On the other hand, with that perspective, Mutahhari believes that not all verses of the Koran, religious teachings and values contain absolute, single, permanent, and unchanging characteristics, let alone ideology, scientific concepts, culture, and important events such as religious rituals.
Mutahhari believes that some of the verses are dhonni, multi-interpreted, and constantly changing in meaning. Likewise, some religious teachings, religious values and behaviour which are based on the interpretation of the verses of the Qur’an and the development of ethnographic (culture) and specific ecological environments, to borrow Mutahhari’s term, are relative.
In one of his papers, Mutahhari proposes an example of the relativity of good and bad values, morals, and hijab that applies among Muslims in different places and at other times. Space and time are very influential on the occurrence of relativity. Even Mutahhari is more assertive in saying that apart from all that, such as ideology, scientific concepts, culture, and religious events, all are relative, discursive, and never fixed because they contain instability in themselves, not only because of the changing space and time. Different but also because they are structured based on fluctuating realities and interests.
Mutahhari’s view of relativity reminds us of two things. First, the particularity of religion and religiosity, which has been a historical reality in various places, is a reality that puritans are concerned about and always try to undo. Andre Beatty, who did micro research, in one village in Banyuwangi, just an example, admitted how difficult it was to find totality, oneness, and oneness in Muslim life in that village. What exists is particularity, diversity, and diversity that run dynamically.
Second, authenticity, originality, and authenticity as claimed by some religious adherents. This relativity or dynamic change makes it difficult for us to imagine all that because the process of alternating keep takes place.