THE Holy Qur’an is replete with verses which refer to the remains of ancient civilisations. The purpose of these verses is obvious –– to remind human beings of the deeds and misdeeds of their predecessors so that they derive appropriate lessons from them.

The Qur’an says, “ Is it not a warning to such men (to call to mind) how many generations before them we destroyed in whose haunts they (now) move? Verily in this are signs for men endowed with understanding. (20:128) Another verse says, “How many generations have We destroyed which were given to wrong-doing! They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built! Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? (22:45-46)

These and other verses obviously contain a great lesson for humanity. Were we to take heed of them we would surely be inclined to live righteously and with humility. If a nation goes astray, it can only learn from the history of the earlier nations which were destroyed in punishment for their evils. In most cases, their habitations became desolated and they now lie buried under the debris of ages.

Our own country, Pakistan, is dotted with such ancient sites throughout its length and breadth. To name a few, the sites of Mohenjodaro, Mehargarh and Harappa are among the most ancient remains so far unearthed in Pakistan. These sites are in layers which cover centuries of human habitation. There are thousands of old places all over the world which once flourished, but have now been reduced to ruins.

Let us now consider the directive contained in the following Quranic verse:

Do they not travel through the earth and see what was the end of those before them? They were even superior to them in strength, and in the traces (they have left) in the land. But Allah did call them to account for their sins and none had they to defend them against Allah. (40:21-22. See also 40;82 and 47:10)

The Quran repeatedly refers to the rise and destruction of nations as a phenomenon to be studied for guidance. It urges men to sojourn through the world and see for themselves the fate of those who were once powerful and proud, but rebelled against God and were eventually destroyed for their wickedness.

Ibn Asakir’s History of Damascus and Ibn Khatib’s History of Baghdad are not the only examples of their kind. We have much earlier works like al-Azraqi’s Akhbar Makkah which can compare with the best archaeological guidebooks of our times on such sites as Athens, Rome or Paris. One of al-Azraqi’s interesting observations relates to the crown and throne of Kabulshah, that is, the King of Kabul which were placed on display in the Ka’bah by the order of al-Ma’mun with inscriptions narrating the glorious victory of the Arabs over Kabul and the area that now forms part of the North-western Frontier of Pakistan.

The accounts of Muslim travellers are another important source of historical and archaeological information. Abu Yahan al-Biruni recorded observations of his travels throughout the subcontinent in his well-known Kitab al-Hind, which gives a graphic account of the historical and social conditions of the region. Ibn Battutah, who kept globtrotting for thirty years and covered greater distance than probably any other human being could do before the age of steam, has given a detailed and dependable picture of the reign of Muhammad Ibn Tughlaq.

According to the Qur’an (see 10:89-92), the dying Pharaoh was told that his body would be preserved by Allah as an example to posterity. When this was revealed to Prophet Muhammad (PBUH), it was not known as to where the body of Pharaoh lay buried. But the fact eventually proved to be absolutely correct when the mummified body of Ramses, who is considered to be the contemporary of Prophet Moses, was recovered as a result of archaeological excavations in 1907.

Let us take another instance. The Quranic verse 34:16 mentions dams “But they turned away (from Allah) and We sent against them the flood (released) from the dams.” The background of the incident referred to here is that the people of Saba in Yemen remained prosperous as long as they were righteous, i.e. as long as they remained faithful to the Law of God. When they became covetous and selfish, a mighty flood came upon them and the dam burst and their flourishing country was laid waste. The Arabic word ‘qrim’ occurring in this verse means ‘dams’ or ‘embankments’. Now, the existence of dams in Yemen has been established as a result of archaeological explorations.

The surah 18 of Quran narrates, among other stories, the story of the People of the Cave, who slept in it for a long time and yet thought that they had been there for only a day or less. There is considerable disagreement as to the location of this cave.

According to the Christian version the story of the Cave, which is based on traditions compiled by James Saruj, a Bishop of Syria, in his Sermons and which have been accepted by Gregory of Tours and Gibbon, this cave is located at Ephesus. The earlier Muslim traditionists had also mentioned the city of Ephesus as the place where the cave in question was located.

It is reported that the caliph al-Wathiq (d.232 H/847 CE) had sent an expedition to examine and identify this cave. The breakthrough, however, came in 1834 when Arundell conducted archaeological explorations in Asia Minor and discovered the cave at Ephesus. This city is some twenty to twenty five miles to the south of Izmir (Smyrna) in Turkey.

The application of archaeological methods, as stated above, has been useful in tracing the lost sites of the past. This will certainly lead to a more elaborate understanding of the Quran if more and more traces of ancient civilisations are brought to light. In order to accomplish this, the notion of ‘Quranic Archaeology’ will have to be introduced and developed. But who should do it?

In my opinion, it is ISESCO and the major universities and research centres in the Muslim World which should come forward and play the major role in encouraging the exploration and excavation of the ancient places mentioned in the Quran. The work can be undertaken by organisations in league with those Muslim countries where the places in question are located. Meanwhile a directory of ancient places which have already come to light may be prepared and published with descriptive notes and photographs for the benefit of all who seek a more elaborate and thorough knowledge of the Quran.