Does the Quran endorse the concept of material progress?

While the Holy Quran, the divine guidance for humanity, does not explicitly use the modern term 'material progress,' its teachings unequivocally underscore the importance of human endeavor, the development of the earth, the judicious utilization of its resources, and the improvement of human living conditions in this world. In essence, the Quran not only permits but often encourages human beings to pursue material well-being, albeit always within an overarching ethical and spiritual framework where the ultimate goal of salvation in the Hereafter remains paramount. This balanced approach is key to understanding the Quran's perspective on material progress. One of the most significant Quranic concepts that lays the foundation for its view on material progress is the human responsibility as 'Khalifa' or God's vicegerent on Earth. In Surah Al-Baqarah, verse 30, Allah states: 'And [mention, O Muhammad], when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority (Khalifa).' This status of vicegerency places a profound responsibility on humanity to cultivate the earth, exploit its resources responsibly, and preserve it for future generations. The development of the earth (ʿImārat al-Arḍ) is a concept frequently mentioned in the Quran, for instance, in Surah Hud, verse 61, where it states: 'He produced you from the earth and settled you in it.' This verse clearly indicates that God created us from the earth and entrusted us with its development. This 'settling' (istaʿmarakum) implies cultivation, construction, and productive utilization of the land, which are fundamental pillars of material progress. Therefore, striving to build better cities, create robust infrastructure, and develop technologies that ease human life and enhance efficiency is not only permissible but aligns with this divine mandate. Furthermore, the Quran emphasizes the concept of 'Taskhir' – the subjugation or harnessing of nature for human benefit. Numerous verses articulate that God has made all of creation, including the heavens, the earth, the sun, the moon, the seas, and all that is within them, subservient to humanity. For example, in Surah An-Nahl, verse 14, we read: 'And it is He who subjected the sea for you to eat from it tender flesh and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty; and perhaps you will be grateful.' This verse explicitly encourages the use of the sea for fishing, extracting pearls, and navigation for trade and livelihood. This subjugation implies intelligent and purposeful utilization of natural resources, which necessitates research, innovation, and the advancement of knowledge and technology. This, in itself, is a clear Quranic endorsement of material progress, not merely as permissible but as a divine blessing and a basis for gratitude. In Surah Al-Mulk, verse 15, it is also stated: 'It is He who made the earth subservient to you, so walk upon its regions and eat from His provision. And to Him is the resurrection.' This verse similarly commands humanity to traverse the earth and partake of God's provision, indicating the legitimacy of seeking sustenance through work, travel, and leveraging the earth's capabilities. Crucially, the Quran consistently stresses the necessity of maintaining balance between worldly pursuits (Dunya) and the ultimate abode (Akhirah). Material progress should never become the sole purpose of life; rather, it should serve as a means to achieve higher spiritual and ethical objectives. Surah Al-Qasas, verse 77, beautifully encapsulates this balance: 'But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.' This verse clearly states that from what God has bestowed upon you, seek the Hereafter, but do not neglect your portion in this world. And do good as God has done good to you, and do not seek corruption on earth. This 'portion in this world' encompasses well-being, lawful pleasures, and material advancement, which are not only permissible but necessary for a dignified life and to enable one to assist others. However, this portion must not lead to heedlessness of the Hereafter, transgression, or corruption. The Quran also vehemently condemns excessive materialism, greed, accumulation of wealth without regard for the rights of others, and extravagance. Wealth accumulation that leads to injustice, exploitation, or the neglect of the needy is denounced in the Quran. Verses like Surah At-Tawbah, verse 34, which criticizes hoarders of wealth, or Surah Al-Humazah, which warns against those who collect and count wealth, delineate Islam's red lines regarding material progress. Such progress must be founded on justice, benevolence, and social responsibility. Zakat, sadaqah (charity), and spending in the way of Allah are not merely religious obligations but instruments for wealth distribution and preventing its concentration in a few hands, which in turn contributes to the sustainability of social progress. Therefore, the Quran endorses material progress, provided that this progress, instead of diverting humanity from its ultimate purpose, serves as a tool for achieving true and comprehensive felicity, encompassing both this world and the Hereafter.