2. Technical functions of a computer
require the support of other experts.
The role of computer technology in
supporting the work of creation should
not be underestimated. A good
personal relationship with God
determines the expected shaping of
computer technology.
3. Individuals of faith should carry on with
life in the new era of computer
technology especially while being glued
to their Islamic religion. The creation of
new technologies affects people
negatively, but the use of the Qur'anic
teaching should be used as a tool to
overcome them. Ultimately, people will
end up living lives pleasing to God while
at the same time using their technology
without any problem.
4. According to Schuurman, there are eight normative
principles for technology, which emanate from a
deeply faith-based vision. Each deserves careful
reading and sustained reflection, but they can be
describe briefly as follows:
Historical and cultural norms state what is
appropriate technologically for our placement in
history and the cultures in which we live and
“should be shaped by the religious norms of care
and love”. “For example, software systems that are
introduced into a company or organization should
not force people to adapt to the software; rather,
the software should accommodate the needs of
those who will use it.
5. Lingual and communication norms involve “issues
of information, understanding, and open
communication”. For example, manuals should be
well-designed for comprehension, error messages
should descriptive and helpful and more.
Social norms address “things like courtesy,
politeness, and etiquette—things that are often
jettisoned on line given its impersonal and highly
mediated nature. Yet the way of submission calls
us to communicate with grace in a knowledgeable
manner.
6. Economic norms “deal with stewardship and the
wise use of resources”. For example, the constant
upgrading of cell phones and computers generates
great amounts of waste, which should be disposed
of properly.
Aesthetic norms “deal with the notion of delightful
harmony”. This dimension of technology is often
neglected for the sake of sheer utility, but
Schuurman challenges us to honor God
aesthetically in design and even the writing of
code. Muslims, who serve a God of beauty, should
give this much more thought.
7. Juridical norms concern “issues of justice, which is
a fundamental Qur'anic norm. Schuurman is
concerned about “the digital divide” that separates
lower income people from helpful technologies as
well as the growing problem of intrusive
surveillance technology. He does not directly speak
of hacktivism (digital social action represented by
groups like WikiLeaks), but his discussion gives us
some needed bearings on this pressing concern,
which will grow only more troublesome in the days
ahead.
8. The final norm is the faith norm, which is related to
trust. Muslims trust that God’s world will run
according to his laws and that computer
technologies may be “designed properly for their
intended use and that they can be used safely”.
Further, our ultimate trust dare not be in any
technology but in God only. As the philosopher of
technology, Egbert Schuurman, states “The
meaning of technology is service to God”. Or as the
ancient sage said: “Some trust in chariots and
some in horses, but we trust in the name of the
LORD our God”.
9. Shaping the Digital World is
recommended enthusiastically for any
thinking person, but it is especially
important for those who work in and
teach about technology. The “Discussion
Questions” help enable its use in the
classroom or in small group settings.
Although it is not a work of Muslim
apologetics per se, its careful articulation
of a Qur'anic view of technology lends
considerable credence to Islam as a
world-and-life system.
