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Islam: The Covenants Fulfilled
The title of this book refers to the fulfillment of the two the Covenant of the Children of Ādam and their descendants with God acknowledging His Lordship over them; and the Covenant of the Prophets, i.e. of Nūḥ, of Ibrāhim, of Mūsā, and of ‘Īsā with God. They were asked to acknowledge the coming of a Messenger after them who would confirm whatever was with them of the Scripture and the wisdom that God gave them, and to believe in him and give him their support. They acknowledged it. Then the Messenger who would come after them, i.e. the Prophet Muḥammad, would come in time and take his turn to confirm for himself whatever was with the Prophets by incorporating them with what was with him, i.e. the Qur‘ān, into the universal religion of Islam that he brought. Thus the Prophet Muḥammad fulfilled both primordial Covenants. This book discusses four major (i) The concept and reality of man, (ii) The concept of Dīn in contradiction to the concept of Millah, (iii) The close conceptual relation between the words aslama, muslim,and islām. These explanation is to correct the attempt by some distinguished Muslim scholars to subvert the meaning of islām and to claim that islām existed before being revealed in the Qur'ān, and (iV) The Name of Allāh. Allah is a special name and did not originate from any language.
98 pages, Hardcover
Published January 1, 2023
14 people are currently reading
108 people want to read
About the author
Syed Muhammad Naquib al-Attas
37 books589 followersSyed Muhammad Naquib al-Attas, born September 5, 1931 in Bogor, Java, is a prominent contemporary Muslim thinker. He is one of the few contemporary scholars who is thoroughly rooted in the traditional Islamic sciences and who is equally competent in theology, philosophy, metaphysics, history, and literature. His thought is integrated, multifaceted and creative. Al-Attas’ philosophy and methodology of education have one goal: Islamization of the mind, body and soul and its effects on the personal and collective life on Muslims as well as others, including the spiritual and physical non-human environment. He is the author of twenty-seven authoritative works on various aspects of Islamic thought and civilization, particularly on Sufism, cosmology, metaphysics, philosophy and Malay language and literature.
Al-Attas was born into a family with a history of illustrious ancestors, saints, and scholars. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaysia, but during the Japanese occupation of Malaysia, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, Wales and later at the Royal Military Academy, Sandhurst, England (952 -55). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He traveled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King’s Commission to serve in the Royal Malay Regiment, in order to pursue studies at the University of Malaya in Singapore 1957-59. While undergraduate at University of Malay, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis “Raniri and the Wujudiyyah of 17th Century Acheh” . Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.
In 1965, Dr. al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malay, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968-70. Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly advocated the use of Malay as the language of instruction at the university level and proposed an integrated method of studying Malay language, literature and culture so that the role and influence of Islam and its relationship with other languages and cultures would be studied with clarity. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.
In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought a
Al-Attas was born into a family with a history of illustrious ancestors, saints, and scholars. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaysia, but during the Japanese occupation of Malaysia, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, Wales and later at the Royal Military Academy, Sandhurst, England (952 -55). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He traveled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King’s Commission to serve in the Royal Malay Regiment, in order to pursue studies at the University of Malaya in Singapore 1957-59. While undergraduate at University of Malay, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis “Raniri and the Wujudiyyah of 17th Century Acheh” . Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.
In 1965, Dr. al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malay, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968-70. Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly advocated the use of Malay as the language of instruction at the university level and proposed an integrated method of studying Malay language, literature and culture so that the role and influence of Islam and its relationship with other languages and cultures would be studied with clarity. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.
In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought a
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Displaying 1 - 10 of 10 reviews
July 16, 2023
During my secondary school in Batu Kikir, one of my friend point out a good question to me during our study of Quran and Sunnah, “What is the difference between “Millah” and “Islam”? Is it the same? Is it connotes a different term but the same meaning?”
After finished reading this very latest and perhaps the last book by this brilliant and influential scholars – Prof. Syed Naquib al-Attas, the question that keep encircling my mind began to become clear.
According to Prof. al-Attas, “Millah” is a “prelude” to the comprehensive whole of “Islām”. “Millah” is the term that has been used in The Quran from prophet Nuh, Ibrahim, Musa, Isa until Syu‘aib and it carries the same “core” of religion until it was eventually completed by Prophet Muhammad SAW to become the “substance” of the core of religion and inseparable combination of external verification (Islām), internal verification (Imān) and consciousness of God’s Presence (Ihsān).
Prof. al-Attas begin this book with the real definition of human being (Insān) which is the “merging” of the essential characters of soul (al-nafs al-nātiqah/spiritual/rational soul) and body (al-nafs al-hayawāniyyah/physical/vital soul), not the “composite” (murakkab) of it which implies dualism of soul and body. This definition stems from the word “أنشأ" (originate) in Surah al-Mu’minūn which is different from the word “خلق” (created) and “جعل" (made).
The analogy of this third entity (human being) which is the merging of the body and soul is like a sponge (body) which absorb water (soul). The water completely saturates the sponge, the sponges completely immerses every part of itself in the water. The water can be taken out of sponge and can be returned to it. This third entity refute the reduction of human being (Insān) into merely “Homo sapiens” which is the product of great mind of Western civilisation where man is only a biological development from a common ancestor and result from a process of natural selection - the fittest in the struggle of survival for existence and reproduction, while the species that cannot adapt to changing circumstances gradually become extinct.
Then, Prof. al-Attas move to the rebuttal of the loose and vague translation of word “Islam” by modern Quran commentaries (read: 1980 Gib - Muhammad Asad’s The Message of The Quran and 2015 USA - SH Nasr’s The Study Quran) which reduce the meaning of the religion of Islam into “self surrender unto God” and “submission” which eventually insinuate the concept of Transcendent Unity of Religion. Islam itself is the higher truth of revealed religion whether in its initial form “din al-qayyim” of the original “millah” or in its final form “din al-haqq” of the “millah” of the last Prophet, Islam.
While reading this significant work, I took a lot of quick glance to The Quran since Prof. al-Attas did a lot of cross-reference of some specific words in The Quran which related to the discourse like “Islām”, “Khalīfah”, “Insān” and “Millah”.
After finished reading this very latest and perhaps the last book by this brilliant and influential scholars – Prof. Syed Naquib al-Attas, the question that keep encircling my mind began to become clear.
According to Prof. al-Attas, “Millah” is a “prelude” to the comprehensive whole of “Islām”. “Millah” is the term that has been used in The Quran from prophet Nuh, Ibrahim, Musa, Isa until Syu‘aib and it carries the same “core” of religion until it was eventually completed by Prophet Muhammad SAW to become the “substance” of the core of religion and inseparable combination of external verification (Islām), internal verification (Imān) and consciousness of God’s Presence (Ihsān).
Prof. al-Attas begin this book with the real definition of human being (Insān) which is the “merging” of the essential characters of soul (al-nafs al-nātiqah/spiritual/rational soul) and body (al-nafs al-hayawāniyyah/physical/vital soul), not the “composite” (murakkab) of it which implies dualism of soul and body. This definition stems from the word “أنشأ" (originate) in Surah al-Mu’minūn which is different from the word “خلق” (created) and “جعل" (made).
The analogy of this third entity (human being) which is the merging of the body and soul is like a sponge (body) which absorb water (soul). The water completely saturates the sponge, the sponges completely immerses every part of itself in the water. The water can be taken out of sponge and can be returned to it. This third entity refute the reduction of human being (Insān) into merely “Homo sapiens” which is the product of great mind of Western civilisation where man is only a biological development from a common ancestor and result from a process of natural selection - the fittest in the struggle of survival for existence and reproduction, while the species that cannot adapt to changing circumstances gradually become extinct.
Then, Prof. al-Attas move to the rebuttal of the loose and vague translation of word “Islam” by modern Quran commentaries (read: 1980 Gib - Muhammad Asad’s The Message of The Quran and 2015 USA - SH Nasr’s The Study Quran) which reduce the meaning of the religion of Islam into “self surrender unto God” and “submission” which eventually insinuate the concept of Transcendent Unity of Religion. Islam itself is the higher truth of revealed religion whether in its initial form “din al-qayyim” of the original “millah” or in its final form “din al-haqq” of the “millah” of the last Prophet, Islam.
While reading this significant work, I took a lot of quick glance to The Quran since Prof. al-Attas did a lot of cross-reference of some specific words in The Quran which related to the discourse like “Islām”, “Khalīfah”, “Insān” and “Millah”.
June 7, 2025
This contribution by al-Attas, which is intended to be a discourse, goes from one topic to the other without losing its flow in its treatment of the nature of man in resolution of the body-mind dualism, the difference between millah and din and finally linguistic analysis of the meaning of both Islam and Allah which is of crucial importance to understanding their uniqueness and the Prophet ﷺ as the culmination of a historical development.
August 1, 2023
Truly wonderful book.
Although I wouldn't recommend it without having read al-Attas' previous works, it is amazingly written. It treats many topics concisely and fully, viz., the human's mode of existence (he coins it 'double-associate' and brilliantly expounds upon it), the origins of the words Aslama, Muslim and Islam, the origin of the word Allah and Wahy (revelation).
Reading this work also requires some basic understanding of Arabic (including its grammar) and intermediate notions of logic (as well as 'Aqeedah). If you're already familiar with his work, this should be easy to read and it should be beneficial, Insha'Allah.
Although I wouldn't recommend it without having read al-Attas' previous works, it is amazingly written. It treats many topics concisely and fully, viz., the human's mode of existence (he coins it 'double-associate' and brilliantly expounds upon it), the origins of the words Aslama, Muslim and Islam, the origin of the word Allah and Wahy (revelation).
Reading this work also requires some basic understanding of Arabic (including its grammar) and intermediate notions of logic (as well as 'Aqeedah). If you're already familiar with his work, this should be easy to read and it should be beneficial, Insha'Allah.
December 31, 2024
This is not the first book I’ve read by the author Syed Muhammad Naquib al-Attas; I have purchased several of his books. Although I am not directly his student, nor have I ever met him in person, I have read each book I own by him a few times, and I plan to acquire and read more of his writings.
This particular book, Islam: The Covenants Fulfilled, is profoundly personal to me as a man (Insan). It has deeply affected my rational soul in ways that I find difficult to articulate at the moment.
I have read this book three times now. I received it in April 2024, right after the Raya Puasa holiday ended, on a Friday following the Jumaat prayer. I had ordered it online just a few days earlier. I vividly remember my excitement to begin reading it immediately after the parcel arrived. As is my habit, I eagerly opened the package, washed my hands, and started reading the book right away.
Initially, my intention was to skim through the book without delving deeply into its meaning, as I had planned to save a more thorough reading for another session when I was “in the right mood.” However, as I began reading, I found myself deeply engaged with its content. It stirred my rational soul, compelling me to comprehend the author’s intended meanings. Alhamdulillah, even after the first read, I was able to grasp the essence of the book. Nevertheless, I only achieved full personal satisfaction, according to my level of understanding, after the third reading.
Each of the three reading sessions took me less than a month to complete. That said, I did face some challenges in understanding certain parts, particularly those discussing the names of Allah toward the latter part of the book. This is perhaps because I am neither an intellectual nor a formally trained scholar. I am simply an Insan striving to understand my proper place and to gain knowledge—knowledge that allows my rational soul to fully govern all aspects of my vital soul. After all, man is a third entity constituted by these two souls, and every individual is a kingdom in miniature.
As I strive to govern this miniature kingdom within myself—an individual human being in this temporary world of sensory experiences—I seek true knowledge destined toward God. Since Allah is my final return, I will continue to nourish my soul with what is beneficial. This book is one such source, as it illuminates din (religion) with guidance from Allah and helps me honor the covenant made by the soul of man with Allah, the Creator and Lord of all the worlds, willingly.
Lā ilāha illa Allāh, Muhammadun Rasūl Allāh.
This particular book, Islam: The Covenants Fulfilled, is profoundly personal to me as a man (Insan). It has deeply affected my rational soul in ways that I find difficult to articulate at the moment.
I have read this book three times now. I received it in April 2024, right after the Raya Puasa holiday ended, on a Friday following the Jumaat prayer. I had ordered it online just a few days earlier. I vividly remember my excitement to begin reading it immediately after the parcel arrived. As is my habit, I eagerly opened the package, washed my hands, and started reading the book right away.
Initially, my intention was to skim through the book without delving deeply into its meaning, as I had planned to save a more thorough reading for another session when I was “in the right mood.” However, as I began reading, I found myself deeply engaged with its content. It stirred my rational soul, compelling me to comprehend the author’s intended meanings. Alhamdulillah, even after the first read, I was able to grasp the essence of the book. Nevertheless, I only achieved full personal satisfaction, according to my level of understanding, after the third reading.
Each of the three reading sessions took me less than a month to complete. That said, I did face some challenges in understanding certain parts, particularly those discussing the names of Allah toward the latter part of the book. This is perhaps because I am neither an intellectual nor a formally trained scholar. I am simply an Insan striving to understand my proper place and to gain knowledge—knowledge that allows my rational soul to fully govern all aspects of my vital soul. After all, man is a third entity constituted by these two souls, and every individual is a kingdom in miniature.
As I strive to govern this miniature kingdom within myself—an individual human being in this temporary world of sensory experiences—I seek true knowledge destined toward God. Since Allah is my final return, I will continue to nourish my soul with what is beneficial. This book is one such source, as it illuminates din (religion) with guidance from Allah and helps me honor the covenant made by the soul of man with Allah, the Creator and Lord of all the worlds, willingly.
Lā ilāha illa Allāh, Muhammadun Rasūl Allāh.
July 29, 2023
Some might argue that this book is nothing but repetition of the Professors same old idea, but such comments I maintain comes from glossing over the book in rushed manner that they could not discern the new addition and explicitly new input that is seamlessly intertwined within discourses of "old". As such, it is a restatement and reiteration with new outlook and perspective on the fundamentals of Prof al-Attas' conviction with regards to Islam and civilisation.
In fact, if one is perceptive to the current development in the islamic intellectual circle, one should recognize that this book is a response to very contemporaneous issues. Of course these issues are not political not sensational in nature hence might elapsed the attention of most people but the avid readers in related fields.
The book is extraordinarily laden with Quranic references is delivering its arguments and explore the intricacies of the science of Arabic language. Readers with less than intermediate grasp in the discipline might not be able to appreciate the great nuances in his theses.
In fact, if one is perceptive to the current development in the islamic intellectual circle, one should recognize that this book is a response to very contemporaneous issues. Of course these issues are not political not sensational in nature hence might elapsed the attention of most people but the avid readers in related fields.
The book is extraordinarily laden with Quranic references is delivering its arguments and explore the intricacies of the science of Arabic language. Readers with less than intermediate grasp in the discipline might not be able to appreciate the great nuances in his theses.
June 16, 2024
No references as most of them are already in the books before this. Here the writer is explaining why Islam is not submission. His most direct criticism of the traditionalist school led by Nasr yet. The writer corrects their understanding of what Islam is and what it is not. A gargantuan effort against a battle already decided beyond the academia. A classic nevertheless.
July 16, 2025
The impactful reading by Honourable Prof. Syed Muhammad Naquib al-Attas given deep discourse on the origin term and real definition of Islam on when and where it roots from by covering few era prophet started from Prophet Ibrahim AS and how it's end up to the beloved Prophet Muhammad SAW.
July 19, 2023
"Islam The Covenants Fulfilled" by Syed Muhammad Naquib Al-Attas is an exceptional book that provides deep insights into the essence of humanity. It serves as a vital precursor to Al-Attas' other works, offering a comprehensive understanding of the original covenant between Adam and his descendants, as mentioned in Surah al-A'raf 7:172. The book delves into the covenants established by other prophets, including Noah, Abraham, Moses, and Jesus, who recognized the arrival of Prophet Muhammad. Al-Attas explores concepts such as intellect, soul, and various Quranic references, unraveling the nature of human characteristics.
The book emphasizes man's unique role as God's representative on Earth, evident in his dominion over the Three Kingdoms of Nature. Al-Attas addresses the confusion surrounding Adam's historical origin and dismisses the idea that Adam is a generic term representing all of humanity. He opposes the theory of human evolution, asserting that Adam is an individual specially created as God's vicegerent on Earth.
The book concludes with a humble expression of gratitude to Allah and a plea for forgiveness, guidance, and a correct understanding of His words and signs. "Islam The Covenants Fulfilled" is a remarkable resource for those seeking profound insights into human existence and the relationship between man and his Creator.
The book emphasizes man's unique role as God's representative on Earth, evident in his dominion over the Three Kingdoms of Nature. Al-Attas addresses the confusion surrounding Adam's historical origin and dismisses the idea that Adam is a generic term representing all of humanity. He opposes the theory of human evolution, asserting that Adam is an individual specially created as God's vicegerent on Earth.
The book concludes with a humble expression of gratitude to Allah and a plea for forgiveness, guidance, and a correct understanding of His words and signs. "Islam The Covenants Fulfilled" is a remarkable resource for those seeking profound insights into human existence and the relationship between man and his Creator.
August 5, 2023
I believe this book should be prologue for everything
January 12, 2024
This is not a light reading material, requiring focus to follow the arguments and justifications provided. Insightful and thought provoking, read it when you have the time to exercise your mind.
Displaying 1 - 10 of 10 reviews