As we have said the Qur'anic concept of the norms of history has been mentioned in a large number of its verses and the fact of their existence has been emphasized in many ways.

In some verses the concept of the norms has been given in general terms and in some other verses their examples have also been given. Similarly, some verses call upon us to make a thorough investigation of historical events in order to find out historical trends and norms. We see that a very large number of verses have dealt with this subject in different ways.

In this connection, we propose to quote a good number of verses. Some of the verses which we produce here as evidence, quite clearly indicate the existence of the norms of history. Some other verses, though not so specific, are in perfect harmony with the spirit of the teachings of the Qur'an regarding this issue and may be looked upon as supporting evidence.

Some Examples of Norms of History in the Qur'an

The following two verses are an example of those verses of the Qur'an which describe the idea of the laws and the norms of history in general terms:

For every nation, there is an appointed time. When their time comes, then they cannot put it back an hour, nor can they put it forward. (Surah Yunus, 10:49, Surah al-A'raf, 7:34)

As may be noticed, in these two verses it has been said that for every nation, that is for every society there is an appointed time. It is evident that this "appointed time" is different from that which exists in the case of every individual. The Qur'an calls ummah or nation that society the members of which are linked together on the basis of some common ideas and principles which furnish them with certain common powers and capabilities. Such a society has an appointed time. In other words like an individual, it lives, moves, and dies. So long as an individual moves, we say that he is alive. When he ceases to move, he dies. The same is the case with society. As the death of an individual has an appointed time and is governed by a law and a system, similarly societies also have their appointed time and are governed by certain laws of their own. These two verses give us a clear idea that history has some norms that are different from the laws and norms that exclusively apply to individuals. Allah says in the Qur'an:

And We destroyed no township, but there was a known decree for it. No nation can outstrip its appointed time, nor can they lag behind. (Surah al-Hijr, 15:4-5)

Exactly the same thing is mentioned in the following verses:

No nation can outstrip its appointed time, nor can they lag behind. (Surah al-Mu'minun, 23:43)

Have they not seen the dominion of the heavens and the earth, and what things Allah has created, and that it may be that their own term was nigh? In what report after that will they believe? (Surah al-A'raf, 7:185)

The wording of the verses indicates that the appointed time which is nigh or about the nearness of which warning is being given, refers to the collective death of a society, not the individual death of its members, for all members of a nation do not normally die together. When the collective death of people is mentioned, it means their social death, not their individual death. As we know individually people die at different times. But when we look at them as one group bound together in matters of justice and injustice, prosperity and misery, then they have one appointed time of death. This social death is the death of a nation. In this sense, the following verse is closely linked with the verse preceding it:

Your Lord is Forgiver, full of Mercy. If He were to take them to task, for what they earn, He would hasten on the doom for them; but they have an appointed term from which they will find no escape. And those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction. (Surah al-Kahf, 18:58-59)

If Allah were to take mankind to task for their wrongdoing, He would not leave a single living creature on the face of earth, but He reprieves them to an appointed time, and when their appointed time comes, they cannot put it off an hour nor can they advance it. (Surah an-Nahl, 16:61)

If Allah were to take mankind to task for what they earned, He would not leave a living creature on the face of the earth; but He reprieves them to an appointed time, and when their term comes, then surely (they will know that) Allah is ever aware of His slaves. (Surah Fatir, 35:45)

In the last two verses the Qur'an says that if Allah wanted to take people to task during their lifetime, He would not leave a living creature and would destroy all people.