How Technology Influences Our Non-Technological Sensibilities

Technology, in particular, digital technology – which includes the explosion of the Internet of Things (IoT), is ubiquitous. Writers such as Neil Postman (Technopoly) and Nicholas Carr (The Shallows), along with many others, have written extensively on the effects and impact of technology on our lives. I agree with them. One aspect of the confluence between this technology and ourselves which doesn’t get as much attention is how technology also re-wires our perspectives on religion. Some of this reconfiguration is direct (such as affecting our attention span) while others are more subtle and indirect. It is the latter that I wish to discuss here. Continue reading “How Technology Influences Our Non-Technological Sensibilities”

The Craft of Effective Prayer – A Talk At UCR’s MSA

The following audio is from a talk delivered for the MSA at the University of California Riverside on March 31st, 2015. The topic was about improving prayer to make one a more effective believer.

[Direct download]


Extra Resources

The Shallows, by Nicholas Carr.

The Willpower Instinct, by Kelly McGonigal.

Surah al-Fatihah — Points to Ponder, by Nouman Ali Khan.

Summer Reading List 2013

I was asked by several folks at the 2013 APRetreat what I have been and would be reading. These are the books I hope to read over the summer:

[1] Carolyn Steel’s, Hungry City: How Food Shapes Our Lives. [2] The Shallows by Nicholas Carr; [3] John Dewey’s, Art As Experience; [4] John Coltrane and Black America’s Quest for Freedom: Spirituality and the Music by Leonard Brown; [5] The Society of the Spectacle by Guy Debord; [6] John Abramson’s, Overdosed America: The Broken Promise of American Medicine; [7] Technopoly, by Neil Postman; [8] Eat To Live by Joel Fuhrman; [9] Living in the Labyrinth of Technology, by Willem H. Vanderburg; [10] Elizabeth Abbott’s, Sugar; [11] Driven To Distraction by Edward M. Hallowell and John J. Ratey; [12] The Good Food Revolution: Growing Healthy Food, People, and Communities by Will Allen; [13] al-Ittiqan fi ‘Ulum al-Qur’an by al-Suyuti; [14] Cultivating Food Justice: Race, Class and Sustainability, edited by Alison Hope Alkon and Julian Agyeman.


Learning to Reconnect in an Age of Disconnect

“Everybody’s got a cell phone that makes pancakes so they don’t want to rock the boat. They don’t want to make any trouble. People have been bought off by gizmos and toys in this country. No one questions things anymore.” — George Carlin.

The following audio clip is from a talk I gave at at the Islamic Center of New England (ICNE – Sharon), March 8th, 2013.

Extra Reading

Spiritual Remedies with the Drexel MSA Week 2

A note on texts and “tradition”:

“When artistic objects are separated from both conditions of origin and operation in experience, a wall is built around them that renders almost opaque their general significance, with which esthetic theory deals. Art is remitted to a separate realm, where it is cut off from that association with the materials and aims of every other form of human effort, undergoing, and achievement.” — John Dewey, from Art As Experience.

A reminder on what this course is about:

إنما يعرف فضل الشيء بثمرته

“The excellence of a thing is known by its fruit.” – Ibn al-Jawzi.

What are desires/Hawa?:

الهوى ميل الطبع إلى ما يلائمه ولا يذّم هذا المقدار إذا كان المطلوب مباحا

“Passions are the inclination of one’s natural character or disposition to whatever pleases it, and should not be vilified in as much as what is being sought is permissible.” – Ibn al-Jawzi.

وإنما يذم الإفراط فيه, فمن أطلق الهوى فلأن الغالب فيه ما لا يحل أو يتأول المباح بإفراطه

“However, that being said, passions should be disparaged when one is excessive in following desires. Things being what they are, when passions are criticized, it is either because the object or action is impermissible, or because people often interpret lawful means to excessive (unlawful) ends.” – Ibn al-Jawzi.

Virtues and Components of the Mind:

واعلم أن النفس منها جزاء عقلي فضيلته الحكمة

“Know that part of your soul possesses the virtue for wisdom.” – Ibn al-Jawzi.

ورذيلته الجهل

“And likewise possesses the capacity for ignorance.” – Ibn al-Jawzi.

Are you ever amazed at yourself, both in your capacity of good and bad, for intelligence and stupidity, for morality and depravity? Ibn al-Jawzi points to what God has said in Surah al-Shams:

ونفس وما سوها فألهمها فجورها وتقوها قد أفلح من زكها وخاب من دسها

“And (swearing) by the soul, which He made balanced: He inspired its depravity and its morality. The one who succeeds is the one who purifies it and the one who fails is the one who covers it up.” – Qur’an, 91: 7-10.

Interestingly enough, the verb dassa/دسّ can mean to cover up but it can also mean to poison something (دسّ السمّ لفلان).

وجزء غضبي فضيلته الحدة

“Another aspect is anger, of whose virtue is keenness.” – Ibn al-Jawzi.

For “al-hiddah”, we see the meanings of keenness, sharpness, but also of fury and irascibility.

ورذيلته الجُبن

“And its depraved attribute is cowardice.” – Ibn al-Jawzi.

وجزء شهواني فضيلته العفة

“And to that part which is lustful, its virtue is chastity.” – Ibn al-Jawzi.

ورذيلته إطلاق الهوى

“And its depraved attribute is unbridled passion.” – Ibn al-Jawzi.

فالصبر عن الرذائل فضيلة للنفس, بها يحتمل الإنسان الخير والشر

“And its depraved attribute is unbridled passion.” – Ibn al-Jawzi.

A note on “sabr”:

Sabr is commonly translated as “patience.” And while it certainly includes that component, the verb sa-ba-ra encompasses much more than that. Like many verbs, its meaning is reflective of its circumstance: To tie, to fetter, to shackle; to put up with. It also conveys the meaning to withstand something which you have no power to remove. In the Muslim context, it also means to show and express praise (hamd) and gratitude (shukr) in trials and adversity.

وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَنْ نَصْبِرَ عَلَىٰ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا

“And when you said, ‘Moses, we will not be tied down to just one kind of food so ask your Lord to supply to us some of what the earth produces – its green vegetables’…” – Qur’an, 2: 61.

أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ وَالْعَذَابَ بِالْمَغْفِرَةِ ۚ فَمَا أَصْبَرَهُمْ عَلَى النَّارِ

“Those are the ones who have sold guidance for misguidance and forgiveness for punishment. How steadfastly they will endure (or shackled to) the Fire!” – Qur’an, 2: 175.

وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

“When they came out against Saul and his troops, they said, ‘Our Lord, pour down steadfastness upon us, and make our feet firm, and help us against this kafir people’.” – Qur’an, 2: 250.

This last verse shows that sabr is something real and not simply an abstract notion, as God is asked to “pour” steadfastsness on to them.

A note on “habituation”:

  • Habit – the habits we have and the habits we’d like to form.
  • What affects the formation of our habits, in both positive and negative ways? What about the impact of technology?
  • “We become habituated to what we have and eventually not so interested, and soon dissatisfied, once again.” Bruno Cayoun, Mindfulness-Integrated CBT.
  • Piety can be habituated. Sin can be habituated as well.

Other Readings

  • The Willpower Instinct by Kelly McGonigal.
  • The Shallows by Nicholas Carr.
  • Mindfulness-Integrated CBT (Cognitive Behavioral Therapy) by Bruno Cayoun.