Civilisation has long been a subject of study, both for its material achievements and its moral dimensions. From an Islamic perspective, civilisations are not accidental outcomes of human progress, but part of a divine plan in which nations, tribes, and communities arise to fulfil higher purposes. Their existence offers opportunities for humanity to cooperate, recognise divine signs, and establish justice. The rise and fall of civilisations, recorded both in historical chronicles and in the Qur’an, provide enduring lessons on the relationship between spiritual values and societal success.
A civilisation can be defined as a society that has reached an advanced stage of development in its social, political, and cultural institutions. Such societies are characterised by surplus food production, allowing for the division of labour and economic complexity. They establish organised governments and religious systems, and they develop writing to preserve knowledge across generations. Major civilisations arose along rivers that supported agriculture and trade, such as Mesopotamia along the Tigris and Euphrates, Ancient Egypt along the Nile, the Indus Valley, and Ancient China along the Huang He. These civilisations left behind impressive legacies in architecture, law, science, and the arts. Yet, their true greatness, from an Islamic viewpoint, is measured by their adherence to divine principles rather than material achievements alone.
The Qur’an teaches that mankind originated as a single community, united in worship and purpose, before differences arose. These differences gave rise to nations and tribes, not for division or conflict, but so that people might learn from one another and recognise the signs of their Creator. As stated in Al-Hujurat: 13, diversity in human societies is a deliberate act of divine wisdom, meant to inspire mutual benefit and cooperation. Allah’s plan for humanity included the rise of civilisations to provide structure for human life and a setting for the moral and spiritual testing of individuals and communities.
To guide civilisations on the right path, Allah sent prophets to every nation. These messengers called their people to monotheism (Tawhid), justice, and righteousness. Their messages, though suited to the specific needs and circumstances of their communities, consistently emphasised the worship of Allah alone and the obligation to uphold moral values. The prophets’ role extended beyond personal piety; they provided guidance for social order, economic justice, and political integrity, ensuring that civilisations could thrive both materially and spiritually.
The reflections of major Islamic scholars further deepen this understanding. Ibn Khaldun described civilisation as thriving on moral strength, justice, and solidarity (asabiyyah), warning that decline begins with injustice, luxury, and moral decay. Syed Muhammad Naquib al-Attas highlighted that true civilisation is rooted in knowledge from divine revelation, aiming for adab (proper conduct) and the realisation of truth and justice. Malik Bennabi viewed civilisation as the sum of moral, material, and spiritual components, emphasising that decline starts with intellectual stagnation and moral decay. Sayyid Qutb saw Islamic civilisation as built upon submission to Allah and the establishment of justice and moral leadership. These perspectives show that in Islam, the success of a civilisation depends on its adherence to divine guidance and its commitment to justice, truth, and moral integrity.
History offers numerous examples of how civilisations rose and fell in connection with their acceptance or rejection of divine guidance. The people of Nuh rejected his call and were destroyed by a flood. The powerful civilisation of ‘Ad, known for its architectural feats, fell after turning away from the message of Hud. Thamud, a society skilled in carving homes from stone, faced ruin after defying the warnings of Salih and harming the she-camel sent as a divine sign. Ibrahim challenged the idolatry of Ur in Mesopotamia, confronting the tyranny of Namrud. Musa confronted the Pharaoh of Egypt, who epitomised oppression and arrogance. Muhammad, the final messenger, brought the universal message of Islam to unify all humanity under the worship of Allah and the principles of justice and compassion.
| Prophet | Approximate period | Western period |
| Adam (AS) | ~10,000–5,000 BCE | Prehistory (Stone Age, early Neolithic) |
| Idris (AS) | ~5,000–4,000 BCE | Late prehistory (early settlements, proto-writing) |
| Nuh (AS) | ~3,500–3,000 BCE | Transition to ancient history (early Mesopotamian civilisation) |
| Hud (AS) | ~2,500 BCE | Ancient history (Bronze Age, Sumer, Akkad) |
| Salih (AS) | ~2,400 BCE | Ancient history |
| Ibrahim (AS) | ~2,000 BCE | Ancient history (Ur, Mesopotamia, Bronze Age) |
| Lut (AS) | ~2,000 BCE | Ancient history |
| Ismail (AS) | ~2,000 BCE | Ancient history |
| Ishaq (AS) | ~1,900 BCE | Ancient history |
| Yaqub (AS) | ~1,800 BCE | Ancient history |
| Yusuf (AS) | ~1,750 BCE | Ancient history (Middle Kingdom Egypt) |
| Musa (AS) | ~1,300 BCE | Ancient history (New Kingdom Egypt) |
| Dawud (AS) | ~1,000 BCE | Ancient history (Iron Age, early kingdoms) |
| Sulaiman (AS) | ~970 BCE | Ancient history |
| Ilyas (AS) | ~850 BCE | Ancient history |
| Yunus (AS) | ~800 BCE | Ancient history (Assyrian Empire) |
| Zakariya (AS) | ~5 BCE | Ancient history (Roman Empire period) |
| Isa (AS) | ~0 CE | Ancient history |
| Muhammad (SAW) | 570–632 CE | Medieval history (early Islamic period) |
The rise and fall of these civilisations reflect a broader cycle seen throughout history: growth, stability, and decline. Civilisations grow through adherence to truth, justice, and divine values. They achieve stability by building sound institutions and spreading beneficial knowledge. Over time, however, many fall into complacency, corruption, and materialism, leading to internal decay and eventual collapse. The Qur’anic accounts of past nations serve as reminders that moral and spiritual decay, more than external enemies, is what undermines the foundations of a civilisation.
While Western historians often categorise history into prehistory, ancient history, medieval history, and modern history based on material culture and technological developments, the Islamic perspective focuses on the presence or absence of divine guidance. For example, what the West classifies as prehistory includes the time of Adam and Idris, while ancient history encompasses the periods of Nuh, Ibrahim, and Musa. The time of Muhammad marks the transition into what Western scholars consider the medieval period. In Islamic thought, the moral and spiritual dimensions of these eras are what give them significance.
The lessons drawn from the study of civilisations are as relevant today as they were in ancient times. Societies thrive when they base their institutions on truth, justice, and compassion, and when they recognise their responsibility to the Creator and to one another. Conversely, when civilisations become consumed by oppression, injustice, and the pursuit of worldly gains at the expense of moral integrity, they set themselves on a path to decline. The study of history, therefore, is not merely an academic exercise but a source of guidance for building a just and enduring society.
References
Qur’an: Al-Baqarah 213, Al-Hujurat 13, Al-A’raf 73-79, Al-Anbiya 69, Al-Fajr 1-14
Ibn Kathir. Stories of the Prophets (Qasas al-Anbiya).
Islamicity. Interactive Timeline of Prophets. https://www.islamicity.org/13628/timeline-of-the-prophets/
Kasule, O. (2004). Islamic Medical Resources. http://omarkasule.tripod.com
Ibn Khaldun. (1967). The Muqaddimah: An Introduction to History (F. Rosenthal, Trans.). Princeton University Press.
Al-Attas, S. M. N. (1978). Islam and Secularism. Muslim Youth Movement of Malaysia (ABIM).
Al-Attas, S. M. N. (1995). Prolegomena to the Metaphysics of Islam. International Institute of Islamic Thought and Civilization (ISTAC).
Bennabi, M. (1984). The Question of Culture. Islamic Research Institute.
Bennabi, M. (2013). Islam in History and Society (H. Abdel-Malek, Trans.). Islamic Book Trust.
Qutb, S. (2006). Milestones (A. B. al-Mehri, Trans.). Maktabah Booksellers and Publishers.