We live in the Anthropocene, an era defined by human impact on the planet. From greenhouse gases altering the climate to plastics filling our oceans, the footprint of humankind is everywhere. While this age is often spoken of with despair, Islam offers a way of looking at the world that can transform how we live in it.
The Islamic lens shifts our gaze. Planetary health is not only about survival or managing resources. It is about recognising the Creator, honouring the trust He has placed on us, and living responsibly in balance with the rest of creation.
Consumption and moderation
The Anthropocene is marked by overconsumption: fast fashion, fast food, endless energy demands. Islam teaches the opposite: eat and drink, but waste not by excess (Qur’an 7:31). Imagine if Muslims, who number nearly two billion, practiced this daily. Wasting less food, eating simply, and valuing halal and tayyib (wholesome) consumption would reduce emissions from food production, cut landfill waste, and preserve resources. A prophetic tradition teaches us to use water sparingly even while standing by a flowing river. In the Anthropocene, where water stress affects billions, such guidance is transformative.
Balance in land and resources
Deforestation, soil degradation, and loss of biodiversity define the Anthropocene. The Qur’an describes creation as set in mīzān (balance) and warns not to disrupt it. Classical Islamic societies applied this through hima (protected zones) where grazing and logging were restricted to preserve ecosystems. Reviving this ethic today could mean Muslims leading in protecting forests, restoring landscapes, and creating green sanctuaries in cities. Restoring balance is not only ecological work but also a fulfilment of our role as khulafā’ (trustees).
Energy and responsibility
The burning of fossil fuels drives much of the Anthropocene’s crisis. While large systems are slow to change, Islamic ethics can shape individual and community responsibility. A mosque that runs on solar power, an institution that reduces energy waste, or families that choose public transport over private cars are all examples of acts of worship. When energy use is guided by the principle of amānah (trust), conservation becomes an expression of faith.
Waste and plastics
Plastic is a defining pollutant of our age, choking rivers and oceans. Islam directly prohibits wastefulness. The Prophet ﷺ taught that even a small crumb of bread should not be discarded. This mindset, if truly lived, means resisting the throwaway culture of the Anthropocene. Carrying reusable containers, supporting circular economies, and avoiding single-use plastics become not only environmental actions but also spiritual duties.
Justice across generations
The Anthropocene has created deep inequities. The poorest often suffer most from climate change while contributing least to its causes. Islam’s principle of justice (ʿadl) and doing good (iḥsān) requires that we think of others, including future generations. Cutting waste, living simply, and advocating for fair policies are ways Muslims can enact intergenerational justice. The Prophet ﷺ said: “If the Final Hour comes while you have a seedling in your hand, plant it.” This teaching encourages us to act responsibly today even if we may not see the results.
A different Anthropocene
If Muslims were to live fully by these principles of moderation, balance, justice, and responsibility, the Anthropocene would look very different. Instead of being an age defined by human exploitation, it could become an age defined by human stewardship.
Planetary health through an Islamic lens is not only about protecting ecosystems but also about aligning our daily lives with the recognition of Allah. In doing so, we rediscover balance, reduce waste, live responsibly, and honour the trust of creation. That is how Islam, if practiced with consciousness, can truly change the world.
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.