Introduction
History is a dynamic and ever-flowing reality, with each society representing a temporal cross-section of humanity’s ongoing journey. The study and analysis of history, as well as the formulation of a philosophy of history, directly impact future studies. The main question addressed in this article is: According to the Qur’an, how can human history be categorized into epochs, and what is the ultimate end of world history? By examining relevant Qur’anic verses and comparing them with prominent Western theories, the article aims to articulate a systematic and original Qur’anic philosophy of history.

Materials & Methods
This research employs qualitative content analysis and a thematic approach to interpreting the Qur’an. Primary sources include the Qur’an itself, classical and contemporary Islamic exegesis, and key works in both Islamic and Western philosophy of history. The study identifies and codes verses related to historical development, divine traditions, and the fate of nations. It also reviews the contributions of leading Muslim thinkers and contrasts their perspectives with those of Western philosophers. This comparative and hermeneutic methodology enables the construction of a Qur’anic model of historical epochs and its implications.

Discussion & Result
The Qur’an distinguishes three main epochs in human history:

The Era of the Single Community (Ummah Wāḥidah):
Humanity’s primordial phase, characterized by unity and absence of conflict, as referenced in Qur’an 10:19. This stage is comparable to Marx’s “primitive communism” but is defined by spiritual unity rather than material conditions.

The Epoch of Prophetic Missions:
With the emergence of differences and disputes, God sent prophets and scriptures to guide humanity (Qur’an 2:213). This period begins with Noah and continues through successive prophets, culminating with the finality of prophethood in Muhammad. The Qur’an emphasizes ongoing divine guidance and the struggle between truth and falsehood during this era.

The Post-Revelation Era:
After the completion of revelation, humanity enters a phase defined by the application or neglect of divine guidance and the ongoing struggle between the righteous and the unjust. The Qur’an predicts the ultimate victory of the “party of truth” and the inheritance of the earth by the righteous (Qur’an 21:105).

Compared to Western theories, the Qur’anic model is distinguished by its spiritual and teleological orientation. While Marxist theory sees history as a succession of socio-economic formations driven by class struggle, and Hegelian philosophy views it as the unfolding of the World Spirit, the Qur’an frames history as a divinely guided process governed by immutable laws (sunan ilāhiyyah) and culminating in the triumph of divine justice. The article also critiques theories like Fukuyama’s “end of history,” arguing that, in the Qur’anic view, the end of history is defined by the fulfillment of God’s promises and the establishment of justice.

Conclusion
The Qur’anic philosophy of history, as reconstructed in this article, offers a unique and systematic model of historical development grounded in divine revelation and spiritual purpose. It identifies distinct epochs, emphasizes the role of prophets and divine law, and envisions an ultimate victory for the righteous. This approach challenges materialist and secular models of history by foregrounding the centrality of divine guidance and the inevitability of moral and spiritual outcomes. The findings have significant implications for Islamic thought, comparative philosophy of history, and the study of future scenarios. The Qur’anic perspective encourages believers to align with divine traditions and strive for justice, providing both a theoretical framework and a practical guide for action.