Ideas Inspired by the Qur'an

True Progress

When some person asked him how it happened that since reason has been more cultivated by the men of the present age, the progress made in former times was greater. In what respect, he answered, has it been more cultivated now, and in what respect was the progress greater then? For in that in which it has now been more cultivated, in that also the progress will now be found. At present it has been cultivated for the purpose of resolving syllogisms, and progress is made. But in former times it was cultivated for the purpose of maintaining the governing faculty in a a condition conformable to nature, and progress was made. Do not, then, mix things which are different and do not expect, when you are laboring at one thing, to make progress in another. But see if any man among us when he is intent upon this, the keeping himself in a state conformable to nature and living so always, does not make progress. For you will not find such a man. [Epictetus, Discourses, Book III, Chapter 6.]

When Muslims today talk about progress, what kind of progress do they mean? Do they use the word or the concept in terms of spiritual success, as in Q23:1-2 — Indeed successful are the faithful / Those who in their worship are submissive — or in terms of political and economic gains, which is almost always the way progress is characterized in secular discourse?

What do we expect to hear from ‘progressive’ Muslims? Do they emphasize the significance of traditional values and the work done by the prophets in matters of faith, virtue, wisdom, and resistance to kufr? Or is their talk centred on some new theory derived from psychology, political activism, business, or technology?

Traditional values can lose their force if their relevance to contemporary conditions is not explained effectively. There is a cognitive and cultural gap that needs to be crossed before such values can be regarded as progressive. Spiritual progress, moreover, does not advertise itself, nor is it readily apparent in our lifestyles, physical environment, or social interactions. In secular discourse, on the other hand, ‘progress’ is embedded in the very fabric of the assumptions and outlook of government and society. News and entertainment are oonstantly reminding us what is meant by progress by comparing a highrise development, for example, with a slum. A reader or listener needs little or no mental effort to imbibe what kind of progress is meant when virtually all evidence of it is visual, measurable, and denominated in monetary terms.

Being in “a state conformable to nature,” according to Epictetus, requires as much effort as scientific research or mastering a technical skill. If our education system abandons an understanding of the former and focuses solely on advancement in the latter, we can predict with almost complete certainty that our society will become increasingly adept in promoting material well-being (for a few) while ruining the environment and neglecting the moral standards that hold families and communities together. This is why religion is always seen as conservative and backward, and even as an opponent of progress. We never even think to ask what progress we are pursuing.

Is it possible to appreciate spiritual and material progress simultaneously? Can we work on one while admitting the value of the other? I believe we can, and particularly so if we fashion our material progress to serve spiritual ends. We could be using modern technologies to facilitate better communication between the affluent and underprivileged parts of the community. Rather than building and expanding more mosques that are only full on Fridays, we could be funneling our wealth into social services that enable men to work fewer hours and women to stay home to raise their children, and thus increase attendance for daily ritual worship. We could use the insights of psychology and Sufism in combination to generate new models of counselling for personal and domestic issues.

Muslims need the type of progress that reduces their reliance on government programs and education systems and provides them clear intellectual alternatives to scientism and secularism. More sophistication in how we identify and measure progress — not merely through financial and material benchmarks — would help enormously to redirect Muslim awareness towards the One Whose Approval we are seeking. As Ibrahim (peace be upon him) said (Q37:99) Truly I am going to my Master; He will guide me. The beauty of Islamic progress becomes apparent in such passages; we have a manual, the Qur’an, and a goal that is actually clearer and dearer than mere material progress.

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