At the MAFIS Keynote Speaker Session, Prof. Dr. Halim Rane - Professor at School of Humanities, Languages and Social Science, Griffith University, Australia delivered a speech about "Maqāṣid of ‘Ahd and Mīthāq in the Qurʾān and Sunnah: Implications for Interreligious and International Relations".The participants were all excited to learn new insights from Prof. Dr. Halim Rane and are welcomed to share their insight or ask question in this forum:
From Prof Hamidullah Marazi (10 Jun 2025, 10.40):
Q: Dr Halim Rane a question to you is :how can we ascertain the reality of the nature of ahd as it was made in the spiritual parlance in case of Adam and his progeny whose spirits were made witness and the reality of such covenants is allegorical and even the ahd taken from the prophets by Allah ?Does not this genre fall in the realm of Iman and cant be categorized in philosophical rational perspective as these are mutashabiat in a sense and to explain away mutashabiat is problematic at times ?However the historical covenants can be rationalized under the Maqasid methodology that aspect of covenant can be understood?
From Indra KabSleman (10 Jun 2025, 10.45):
Q: do muslim in general still regard this ancient treaty in modern day aside from islamic academic community? everyone living in majority muslim country seem to forget that the prophet Muhammad also have non muslim subject, and they were treated fairly by him
From SYAKIRIN AL-HUSNA BINTI MOHD KAMIL (10 Jun 2025, 10.55):
Q: systemic thinking has been promoted in the West but is less promoted in the Muslim countries in promoting efficiency, ease and professionalism as in environmental sustainability. China is seen to champion the cause fiercely for the past few years with the banning of building high skyscrapers etc etc. Japan, in addition, is a prime example to be the leader in green recycling economy but also holds the title of the country that uses the most plastic in Asia. Muslim countries especially the gulf countries, on the other hand, have been aimed to be countries with the highest carbon footprints despite their rapid executions on public transport system building in recent years. Malaysia, however, is seen to be the country with poor urban planner compared to her neighbour, Singapore. With these instances, we might need to think in optimism on Islamic systemic thinking that is applicable in various fields, perhaps to uplift the quality of life in the name of noble values and intentions. 💐
Replies
Salaam everyone,
I'd like to share with you are few recent articles that will help you develop your understanding of covenants in the Qur'an and sunnah:
El-Wakil, A., Zein, I., & Rane, H. (2024). ‘Umar b. al-Khaṭṭāb’sTreaties with the People of the Book: Shifting Legal Boundaries in Muslim-Christian Relations. Islamic Studies, 63(4), 405-444.
Rane, H. (2024). Human Security and Peaceful Coexistence in Islam: Analysis of Covenants in the Qurʾān and Sunnah. Journal of Pacifism and Nonviolence, 2(2), 233-256.
Rane, H., Bargallie, D., and Meston, T. (2024). Mobilising a Decolonial–Islamic Praxis: Covenants in Islam and Muslim–Indigenous Relations. Religions, 15(3), 365.
Rane, H. (2024). Covenants in the Qurʾān: Reflections on Seven Elements of the Maqāṣid Framework. Journal of Contemporary Maqasid Studies, 3(1), 89–106.
Rane, H. (2023). Higher Objectives (maqāṣid) of Covenants in Islam: A Content Analysis of ‘ahd and mīthāq in the Qurʾān. Religions, 14(4), 514.
Feel free to email me if you have any difficulties accessing any of these. I'm happy to send you a PDF.
Kind regards,
Halim
Response to Hamidullah Marazi:
Yes, covenants like the one with Adam and the Prophets relate to the concept of Iman and could be considered part of the mutashabihaat—verses and truths whose full meanings are known only to Allah. However, we should note that Allah has provided details of these covenants in the Quran for us to contemplate. The information provided is evident here of the purpose of the covenant, while there may be deeper meaning known only to Allah. While philosophical or rational explanation is limited, these covenants point to the metaphysical foundations of human accountability and prophetic responsibility. Other historical covenants—such as those made by the Prophet Muhammad with different communities—can be interpreted through rational, ethical frameworks like Maqasid framework as they serve clear religious, social, moral, and humanitarian objectives.
Response to Indra KabSleman:
Most Muslims today may not consciously reflect on the Prophet’s covenants with non-Muslims. This is often due to a lack of education and emphasis on these aspects of the Prophet’s life. Islamic scholarship, however, continues to highlight these covenants and treaties as models of coexistence. Reviving awareness of these historical precedents is crucial to fostering inclusive and just societies in the present.
Response to SYAKIRIN AL-HUSNA BINTI MOHD KAMIL
Yes, systemic thinking inspired by Islamic values is under-utilised. The Qur’an and Sunnah provide principles—like balance (mīzān), stewardship (khilāfah), and no waste (isrāf)—that support sustainability. Muslim countries can draw on this tradition to implement holistic, ethical systems that improve urban planning, environmental care, and governance, aligning with both spiritual values and practical needs. The covenants in Islam encompass these core principles and values.