Covenants Fulfilled: Why Al-Attas Says Islam Is Beyond Mere ‘Religion’—A Timely Message for Contemporary Muslims

By, Mohamed Aslam Akbar

In a recent special event organized by Universiti Teknologi Malaysia (UTM), Tan Sri Royal Laureate Professor Syed Muhammad Naquib al-Attas—renowned Muslim thinker and philosopher—delivered an extempore speech titled “Islam: The Covenants Fulfilled.” The gathering at Dewan Merdeka, World Trade Centre Kuala Lumpur on 26 January 2025 drew notable figures, including the Prime Minister Dato’ Seri Anwar Ibrahim and other dignitaries eager to glean insights from one of the most respected voices in contemporary Islamic thought. What followed was a sweeping discourse on the uniqueness of Islam as a divinely conferred name, the concept of all prophets being Muslim and the need for believers today to rekindle the genuine substance of their faith. Below is a summary of the key themes that emerged from Al-Attas’s address, supported by notes I took from the event and additional references from the broader scholarly work.

One of Al-Attas’s central arguments is that the word ‘Islam’ is not a human invention or mere linguistic label, but a name chosen by Allah for His religion. Citing Qur’ānic contexts (e.g., Sūrah al-Mā’idah 3:3), Al-Attas affirmed that this naming is taʿyīn ilāhī (a divine designation) that underscores Islam’s universality and finality as the culmination of all prior revelations. According to Al-Attas’s perspective, the term ‘Islam’ is beyond the scope of standard lexicographical derivations. He points out there is ‘no plural of millah‘ meaning that the singular “Islam” cannot be substituted or fractured into multiple variations. This highlights Islam’s unity and inimitability: it is not simply an extension or subcategory of a larger set of “religions,” but rather a distinct dīn (way of life) that stands complete in itself.

One of the notable questions posed in Al-Attas’s talk was, “Were all earlier prophets essentially ‘Muslim’?” Al-Attas replies that Ibrāhīm (Abraham), Nūḥ (Noah), and other prophets upheld the same monotheistic truth, even if the formal term ‘Muslim’ gained explicit usage later. Hence, each prophet testified to the Millah Ibrāhīm’—the primordial faith—flowing into the final dispensation of Islam. Al-Attas underlined that the final revelation to Prophet Muhammad (peace be upon him) is not a break from past prophetic missions, but the fulfillment of earlier covenants. In this sense, the arrival of Prophet Muhammad (peace be upon him) marked the completion of the chain of prophecy, a unifying message that all earlier prophets pointed toward. As he succinctly put it, “All earlier revelations imply Islam; Prophet Muhammad’s message declares Islam.”

Al-Attas’s notes stressed, “there is no plural milal,” underscoring the exclusivity and indivisible essence of this ‘Abrahamic way.’ While contemporary society tends to homogenize faith systems under broad categories (like ‘the world’s great religions’), Al-Attas insists that Islam’s conceptual vocabulary—its very name—positions it as unique among worldviews. In his speech, Al-Attas was equally emphatic that Muslims must not compromise or dilute Islamic principles under the banner of interfaith equivalence. This does not equate to denying coexistence or dialogue; rather, it affirms that one should engage with other traditions while remaining firmly anchored in the essential worldview of Tawḥīd (oneness of God) that Islam teaches.

The event’s central thrust, especially relevant to modern Muslims, is the urgent need to rediscover the depth of their Islamic identity. Al-Attas argued that many in the Ummah risk losing the cognizance of Islam’s divine naming and universal mission—if they reduce it to a cultural tradition, political ideology, or regional label. In light of global challenges—ranging from secular materialism to social fragmentation—Al-Attas’s message urges believers to internalize Islam’s original epistemological and spiritual underpinnings. By reaffirming the kalimah shahādah (the testimony of faith) as a covenant rather than a mere statement, Muslims ground themselves in a worldview that shapes their ethics, governance, and pursuits of knowledge. Al-Attas also critiques both extremes: Rigid literalism that overlooks Islam’s profound intellectual heritage and philosophical tradition. Cultural nominalism that treats being ‘Muslim’ as a mere birth identity, stripped of deeper spiritual practice and moral obligation.

The presence of the Prime Minister and other high-profile attendees at this event signals the national importance of Al-Attas’s wisdom. Translating these insights into educational curricula, public policy, and communal dialogue can revitalize the Tawḥīdī (God-centric) perspective across various institutions. Al-Attas’s articulation of Islam’s uniqueness does not imply hostility toward other religions; rather, it upholds that the truth of Islam is fully embodied in the final revelation. Muslims who understand their faith deeply, he argues, will engage civilizational dialogues more confidently and more charitably, knowing that their convictions rest on a robust, divinely sanctioned foundation.

The speech “Islam: The Covenants Fulfilled” by Professor Syed Muhammad Naquib al-Attas stands out as a clarion call for Muslims to reassess and reaffirm what it means to be part of the millah of Ibrāhīm, culminating in the complete and perfected faith conveyed by Prophet Muhammad (PBUH). From the notes and insights shared, Al-Attas’s thesis revolves around a few key convictions: Islam’s name is unique, conferred by Allah, and not reducible to human constructs. All Prophets taught the essence of Islam, confirming it as the universal religion leading to the final dispensation. Contemporary Muslims must recognize that “Islam” is not just a nominal identity but a covenant—one that shapes moral, intellectual, and spiritual life. In an era where secular relativism and spiritual confusion often prevail, Al-Attas’s reminder that we stand on a legacy of divine naming and covenant fulfillment resonates more strongly than ever. Whether in our individual practice, communal leadership, or national policy, internalizing these core insights can revitalize the true vision of Islam for the benefit of all.

(These are views of Dr. Mohamed Aslam Akbar, who is affiliated with the Faculty of Economics and Management Sciences, IIUM which do not represent IIUM Today’s.).