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April 23-30th: Finals Weeks May 1st: Annual MSA BBQ May Striving For Unity, MSA Annual Banquet 3rd:
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Finals are coming up? 1. Stay Away from Stressful People: Stress is contagious. Resist the urge to have a study session with your Stressed? super-tense friend. Definitely avoid them if they are constantly complaining about all the work to do and breaking pencils all Dont be. over the place. Your workload is bad enough; you don't need to Follow these steps! add others' stress to it also. 2. Avoid All-Nighters: Some students swear by this method; however, most serious students avoid it like the
plague. A study published in the January issue of Behavioral Sleep Medicine found that students who typically pulled all-nighters tended to have lower GPAs than those who didn't. Ideally we should all begin preparing for our exams long before finals week. Make sure you have all of the notes that you need, and then create a study schedule that you can handle during finals week.
3. Schedule in Sleep: Go ahead; call it a night and sleep. Some people are able to function pretty well on just
three hours of sleep a night. Most of us, however, cannot. You'll do much better during exams if your mental state is good. Not sleeping enough can weaken your immune system, subsequently increasing the chance of you getting sick during finals.
4. Prioritize: One massive marathon of studying for five different classes will only make you red-alert anxious.
Instead, aim for two weeks of studying for, say, 30 minutes to an hour a day. That way, you gradually build the knowledge into your brain. However, if you've only got 12 hours until the exam, do not try to cram in four months of information in 12 hours. Your mental well being will thank you. Instead, look over notes from class and try to go over the main concepts.
5. Put Down the Caffeine: Caffeine may give your energy level a jolt, but that is usually accompanied by a later
crash that leaves you feeling utterly drained. Studies have also shown that students who consumed energy drinks may also experience headaches or even heart palpitations.
6. Form Effective Study Groups: There are only two kinds of study groups possible: very, very good ones, or
very, very bad ones. The biggest flaw in these study groups is the lack of studying that occurs. If you do magically manage to study, avoid at all costs the "group think" syndrome. Take for example: Mashhood: Why did the US colonies want freedom? From who? Harry: No idea. Shamiyan: No clue. Mushtaq: Well, like, wasn't the war with North Korea in like, 1775? So that's why the US and North Korea don't get along anymore? Harry: I think she's right. Shamiyan: I do too. Basically, when no one knows the answer, it allows for a very wrong answer to present itself. Pick a group with some credentials and get studying!
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When, it comes down to Islamic jurisprudence, Sharia law, the rules, rights and regulations for societies and even people to follow are all acquired from the teachings of The Quran. Muslims can decide and rule the political needs and goals of their nation through the consensus among the people. However, when it comes to terms of exercising this authority, they are not to legislate on matters on which God and the Prophet Muhammad have already pronounced decisive judgments. People are mandated to achieve means through democratic process of consensus and consultation by God in the Quran, " And consult them in their affairs; then when you decide (matters based on consultation) put your trust in Allah (in implementing the same) for verily Allah loves those who place their trust in Him" (Aal `Imran 3: 159, the Holy Quran). Meaning that all aspects not clearly stated in the Quran are subject to democratic practice so long as they are governed by the Quranic obligations to establish truth, justice and honesty. Muslim society was not left with one style of government, rather the Prophet Mohammed taught lessons of equality and fairness (Prothro.) He taught modules of abolishing corruption and bringing rulers to justice. The Quran commands Muslims to decide on matters with serious and thoughtful discussion. Islam has a full spectrum of potential symbols and concepts for support of absolutism and hierarchy, as well as foundations for liberty and equality. It is important not to view the Islamic tradition in isolation. The experience of Muslims has many important similarities to the development of political institutions. The relationship between Islam and democracy is best understood in a perspective that views both the global context of democratization and the distinctive concepts and experiences of Muslims,(Esposito.) Islam is highly compatible with democracy and encourages all people to act upon rulings and fairness. It must be clear that democracy can only be applied in matters that are not clear cut in the Quran and were the application of ijtihad, or logic are necessary. Democracy should be perceived and applied positively and should always contradict the tyranny and despotism if it is to be established in an Islamic fashion. Opponents may believe that democracy is in contradiction with Islam's concept of the sovereignty of Gods law. They argue that Islam and democracy cannot go together, and produce examples like the Muslim Brotherhood and Hamas. Yet, throughout the Quran verses supporting and illustrating the importance of
democracy are present. Secular democracies are aplenty in the Muslim world rather than religious democracies. The simple ideal of democratic participation and liberalism are at the very fabric of Islamic law and has been present in Islamic culture since medieval times. The Rashidun Caliphate is an early example of a democratic state and even in stories of MuAwiyah, the fifth Caliph where soon after development of democracy in the Islamic world came to a halt after the split between the Sunnis and the Shia, you find democracy (Esposito.) Islam is a set of customs and epitomes that stresses the attributes of people, the responsibility of leaders to community and values the respect of diversity and other faiths; these qualities are fully compatible with democracy (Esposito.) The democratization in the Muslim world takes place within the framework of the existing state system and the constant attempts to democratize the Muslim world continue to fail in the eyes of the West due to the expectation that the region would fully and undeniably accept this Western style of democracy, (Esposito.) This democracy we see in America today, took a long period to occur, to surmise that the same type of democracy would bloom from the Muslim world is both illogical and notwithstanding. Democracy in one nation will be the same in another; different ideals and cultural standing dissuade that (Handleman.) To believe that a religion takes away the possibility of a government structure is assuming that both the religion and the government structure are static. No people are static and a government run by people will never be such.
Works Cited Esposito, John L., and John Obert Voll. Islam and Democracy. New York: Oxford UP, 1996. Print. Handelman, Howard. The Challenge of Third World Development. Upper Saddle River, NJ: Prentice Hall, 1996. Print. Prothro, James W., and Charles M. Grigg. "Fundamental Principles of Democracy: Bases of Agreement and Disagreement." JSTOR, 5 Feb. 2001. Web. 1 Apr. 2013. <http://www.uvm.edu/~dguber/POLS234/arti cles/prothro.pdf>.
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O Allaah, there is no ease except in that which You have made easy, and You make difficulty, if You wish, easy.
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Paper Cranes
Ilhan Dahir | Political Science and English
Ive watched the undulations of the oceans waves in horror the torrid waters only paying tribute to her infinite power, folding in on herself, the beat of her waves sustaining us all. She pulsates with the knowledge of civilizations that have risen only to fall. Is it possible that shell survive even our final hour? Perhaps shell allow the expanse of the sky to warm her and rejoice in the silence It is imaginable. Day makes way for night and our memory of sun fades like watercolorAnd it is not with violent thrusts that Autumns winds leave Summer naked the gentleness of the transition makes us forget and yet, our death is met with weeklong pomp, month long circumstance, and yearlong grief. We make our separation felt. We sigh and sigh and sigh, until wind makes room for the size of our pain. We cry and fall and break and cry and bleed and cry and Stubborn as immovable tree trunks and fragile as paper cranes we plant our roots on hostile land, only to wonder why she so violently rejects us. 8
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But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do. (63:11)
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First of all, Id like to point out Terry Grosss amusing little backtrack (as if her listeners needed to be assured of the fact that she does not approve of terrorism). Then, and more importantly, Id like to address the issue of loving death. Saying that one loves death is a storied piece of Islamic rhetoric, used since the earliest battles fought by Muslims against the decaying Persian and Byzantine empires. And it is just that: a piece of rhetoric, meant to show that Muslims do not fear death. Islam does not command us to love death. Love of death is as silly as fear of death, and it unmans one just as surely. Muslims love their Creator. They love serving him. They love helping their fellow human beings, Muslim or not. Terroristswith their braggadocio, their false or deluded veneer of piety and asceticismare an ignorant and sorry bunch who has missed the entire point of their faith. Extremists often do, being short-sighted. It seems to me that those who brag of loving death, actually love death for their fellow Muslimswho are being slaughtered wholesale by them every daymore than they love death for themselves. They commit acts of terror, and then scurry into their caves like the filthy vermin they are, to wait for an inglorious extermination. There is no honor, much less service of God, in what they do. And yet too many young Muslim men in the Islamic world have convinced themselves that jihad involves mostly blowing markets up and occasionally killing an American soldier here and there. Jihad is a struggle for whatever benefits the Muslim ummah (nation, in a sense); and I fail to see how killing Muslims will solve the problems of rampant poverty, corruption, intolerance, and American Imperialism which plague the Muslim world as a whole (with few exceptions). Why dont we try something constructive for a change? A word of advice, to these terrorists mired in their folly: try loving your fellow man, instead of loving some grotesquely romanticized notion of death. That would work better for you, and for everyone else.
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