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An-Nur “The Light”

The newsletter of the Muslim Students‘ Association & the Muslim Women of Maryland

Please send your creative submissions, comments, and suggestions to

―Verily Allah does not change the situation of a nation until they change that which is in themselves‖

Inside this issue: Influential Intentions


Life Lessons


Islam Today


Power of the Quran


Creative Writing


Founded in 1969, the Muslim Students' Association is an organization dedicated to serving the Muslim students on campus and educating the campus community about Islam and Muslims. We carry out Islamic activities, sponsor social, community service, and charity events, and strengthens relations and understanding between Muslims and non-Muslims.


Muslim Women of Maryland

Volume 10, Issue 3

Solution for the Ummah By Sami Said

Contact Us!

MSA History

Rabi Al-Awal 1428 March 30, 2007

Ibn Kathir states that when Allah created Adam he left him in the clay form for forty days. Satan went towards Adam and said ―you have been created for a great purpose‖. This purpose is so blessed that Satan became jealous and eventually became a disbeliever due to his jealousy. Yet what was this amazing purpose for which Adam was created, Allah says in the Quran ―and we have not created jinn and mankind except that they become my slaves‖. The word ―yabadun‖ is generally translated as worship but worship is limited to rituals whereas slavery is complete in its love and obedience to Allah. It is through this great purpose that Allah has honored us and extolled us. So what is the perfection of this worship? It comes in the form of the best of creation, the prophet Muhammad (pbuh). It is through him we see the perfection in slavery. The prophet was sent to guide people and change their condition as Allah says ―to take them out of darkness into light‖. The prophet is no longer with us but he has left behind him the tools of social change and that is the book of Allah and his sunnah. It is through these tools of social change that is the solution to the Ummah. It is the solution to the disease of the military occupation of Palestine, it is the solution to the dictatorship throughout the Muslim world, it is the solution to the weakness of faith within our hearts, and it is the remedy for disbelief wherever we may find it. It is through these tools that‘s we change that which is in us and then Allah will change the situation around us. Allah will not give victory to us until we give victory to him through our obedience and love. The MSA is an organization of Muslims who represent the ummah on this campus. We are a sample of the ummah in our diversity of thoughts, backgrounds and commitment to this

deen. If we are able to start this change within us we will see the change around us. If we fast more we will see our bodies healthier, if we read the Quran we will se our grades better, if we respect our parents we will see our lives fuller. There is not an act of worship except that there is some benefit in this life and a tremendous reward with Allah in the hereafter. If we fail to perfect our character which was the sole purpose of the prophetic mission then we can‘t expect that people will come to our events and benefit from us when we have not benefited from the prophetic character. The situation around us is ultimately a manifestation of that which is in us. If we are disgraced we have a disgraceful heart and if we are the pride of campus then we have a humble heart. So let our theme be ―Changing that which is around us by changing that which is in us‖.


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Influential Intentions Islamic Activism: Reflections from the Hadith on Intentions by Sami Zaharna A couple of years ago, when I had just started getting involved in Islamic work, I attended an activity in one of the MSA meetings. Before this activity started, the brother who was running it made us all stand up in lines and he asked us a question: ―Who of you had an intention before coming to this MSA meeting today?‖ He asked those who had no intention to step to the side. Rather embarrassed, I stepped to the side - I couldn‘t remember having any intention for going to that meeting. I then realized that for a whole year I had not had an intention or focus behind any of the Islamic work I had been doing. The Prophet (peace be upon him) says in the famous hadith (of which the scholars say is half of Islam), ―All actions are based on intentions and for each individual is that which he intended…‖ This hadith is applicable to every single action that we do, whether it is praying Salah, giving Zakah or playing basketball. It is from Allah's (swt) mercy that if someone intends to do something good, but something comes up that prevents him from doing it, then Allah (swt) will reward him for that good anyway. Similarly, if someone intends to do an evil action and is prevented from doing it due to unforeseen

circumstances, then Allah (swt) will punish him as if he had done that action. Therefore, having an intention is important in every action. Perhaps the most important action that we need to have an intention for is our Islamic work. A person can come in with many intentions when doing Islamic work. For example, someone may want to get involved with a Muslim organization in order to find a righteous spouse. Ultimately, there is nothing wrong with this intention; however, you will only be rewarded with that which you intended (and Allah knows best if you find her/him!) On the same note, someone may want to get involved with the MSA because of the brotherhood and social aspects of the organization. Again, this person will be rewarded with that which he intended. As the Prophet (pbuh) says at the end of the famous hadith about intentions, ―…but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated." All the above intentions are good intentions (especially getting married =)), and there is nothing wrong with having them. However, it is important to realize that the Islamic work that we are doing is for a much greater purpose than just worldly means or personal benefit. When Rustum, the commander of the Persian army, asked Rib‘ee ibn Amir, the representative from the Muslim army, what the motives were of the Muslims in fighting the Persians, ibn Amir responded, ―We have come to take people from the worship of creation to the worship of the Lord of creation, and from the oppression of religions to the justice of Islam, and from the restriction of this life to the vastness of the Hereafter.‖ As Muslims, we should be striving to revive the religion of Allah (swt). That will bring us from the state of dark-

ness that we have been in for so many years to a state of brightness and success. It is only through Islam that the success of this life and the Hereafter will be attained. This is how we must understand our Islamic work: a revolutionary means to bringing the justice of Islam to this earth. Yes indeed, revolutionary is what we ought to think of Islamic work as being. Even if it seems like we are just making a small difference, it may be that Allah (swt) creates leaders from amongst these organizations, leaders who may one day be the reasons for the victory of this ummah. As Allah (swt) says, ―and nobody knows the soldiers of Allah (swt) except He.‖ If calling to the path of Allah (swt), the path that Allah (swt) himself calls to, is not a revolutionary concept, then what is? ― And Who is better in speech than one who calls to Allah, works righteousness, and says, ‘I am of those who bow in Islam’?!” With the correct intentions and sincere activism in Allah‘s cause, anything is possible. So insha‘Allah with this mind, we ask Allah (swt) to make us from among those who approach Islamic work with clear intentions and seeking His pleasure alone, and to make us from those who are of the first part of the hadith regarding intentions, ―…he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger.” Make marriage the second or third intention =) and insha‘Allah you will be rewarded with both the reward and the righteous spouse.


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Life Lessons

Duties of the Conscientious Towards a Better Tomorrow by Mohamed Abutaleb SINCERE SUBMISSION

proclaim faith on the tongue, but who is it that can display the sweetness of that faith in action? So many of the religious people confine their faith in both time and space. In time, they choose Friday, Saturday, or Sunday as their holy day; in space, they are confined to a mosque, synagogue, church, or temple. On these days and in these places, mindful of the watch of their Lord you will find them the best people; yet upon exit, you find them a changed people. This is not the way of the believing Muslim.

The word Islam comes from the Arabic root word meaning ―to submit‖ – in context, wholehearted, sincere submission to Allah, the One God of Adam, Abraham, Moses, Jesus, Muhammad, and all of the Prophets, peace be upon them all. Through this submission, the human being gains peace and tranquility in the relationship between him and his Creator, conducting his life according to how Allah wanted. But through it, he also takes a pact to conduct his life in accordance with Allah‘s laws, rules, and guidance to the So many of the atrocities of humanity‘s recent years are attributed to our collective best of his ability. distance from the guidance of Allah. Think Allah the Exalted says in the Holy – in this past century, we have seen more Qur‘an: ―Allah is the protector of the people die in war and armed conflict than in believers: from the depths of darkness He will the combined history of human conflict to lead them forth into light. As for those who that point, a fact truly unimaginable. It is reject faith, their patrons are the Evil Ones estimated that 85% of the world‘s wealth is and Wrongdoers: from light they lead them shared by under 20% of its population. And into the depths of darkness. These are the the list goes on. Allah asks rhetorically in Companions of the Fire, dwelling therein the Qur‘an: ―Is it not His to create and to (forever).‖ (2:257). govern?‖ (7:54). Yet we have reversed the

divorce, work, education, food, drink, cleanliness, worship – in every stage of life from birth to nursing to weaning to childhood to school to profession to retirement to death – there is hukm Allah – the ruling of Allah. Its presence and existence is indisputable – what must be reviewed is our conviction and willingness to submit to it.

Dear reader, do not become confused between conscious submission and blind faith. Repeatedly, the Qur‘an forbids the Muslims from blind faith as it accounts and reviews prior nations that used to say ―we have seen our forefathers do such before us.‖ The faith of a Muslim stems from a deep conviction and understanding, and it is for this reason I have termed it a sincere, conscious submission. Muslims say every day multiple times in their prayers, ―I bear witness that there is none worthy of worship but Allah‖ – literally indicating that while they have not seen it with their own eyes, their conviction and belief is so firm that it transcends even that of one who darkness has visually confirmed the fact.

“Allah is the protector of the believers: from the depths of He will lead them forth into light…” -The Holy Quran So we see that by choosing a way of life, one is also choosing a road to walk – either from light into darkness, or from darkness into light. For those who might think this to be simply a metaphor, carefully review your past. Do you remember all of the sins which Allah hid from the eyes of humanity? Do you remember how your prayers used to wait until the last 10 minutes of the time window, and He caused you to look forward to meeting Him? Do you remember your friends who sunk into the maelstrom of alcohol, drugs, deceit, lying, cheating, theft, illicit relations, and Allah chose you among many to protect from these harms? Truly, faith is a savior from a darkness where one can not see his own outstretched hand. And the current status of our ummah (community) and world should be an indication that we are collectively quite far from true faith.

command of this noble verse – so we wish that to Allah is creation, and to our own selves is the command and governing decisions. And we see where this attitude has taken us. Allah further teaches us: ―And they say, ‗We believe in Allah and in the Messenger, and we obey‘: but even after that, some of them turn away: these are not (truly) believers‖ (24:47). What clearer account can we request to show that faith of the tongue is no faith at all?

Allah the Exalted also says: ―But no, by your Lord, they can have no (real) faith, until they make you (Muhammad) judge in all disputes between them, and find in their souls no resistance against your decisions, and submit themselves in full conviction‖ (4:65). So we see here that Islam takes its part in all affairs of our life – Dear reader, notice the prerequisite of the yet most of us do not adopt this attitude. A entrance into light: taking Islam as a way of true believer must understand that in all life, not a religion alone. Anyone can worldly matters – finances, banks, marriage,

As we conclude, let me briefly comment on how we are to find the ruling of Allah in the affairs of our lives. Dear friends, in academic and professional settings we are all very respectful of scholarship and expertise – yet when we enter the doors of the mosque, we all tend to want to be religious scholars. It is the nature of the disciplines of knowledge that scholarship in them requires years upon years of dedicated and focused study with frequent examinations, homework, and

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Volume 10, Issue 3

Islam Today

So What’s wrong with a postmodern Interpretation of the Qur’an? by Maria Khalid ―His only supposed crime was that he took a postmodern interpretation of the Qur‘an.‖ Those were the words of my English professor in reference to Salman Rushdie‘s writing The Satanic Verses. She condemned the people who were responsible for persecuting Rushdie, for in her opinion, Rushdie had done absolutely nothing wrong. And while I will not condone how he was treated, what he did in his book merits some consideration. The fact is that, unfortunately, many American Muslims also take a postmodern interpretation of the Qur‘an. In their case, the intention is pure and the outcome isn‘t nearly as absurd, but nevertheless, they are engaging in a big sin and they do not realize it.

tice is that I can pick up any book- for example, Moby Dick- and I can argue that in fact the entire book is about capitalism; that the whale in the novel represents the capitalist‘s undying desire to consume even that which is beyond his reach. This interpretation may be far off from what the author intended, but in this case it does not matter. Postmodern interpretation is all about the reader and what he chooses to understand from a piece literature. However, individual interpretation is always based off one‘s own experience. Think about this, when you are interpreting a text, what are you really doing other than projecting your own ideas and experiences onto it? So if you were a communist, it may be that you would interpret Moby Dick in the way

“We have, without doubt, sent down the Message; and we serve it..”- The Holy Quran What does a postmodern interpretation mean? This method of interpretation is what we are taught in schools and it is what we have formed the habit of using. Postmodern theory states that any reader can interpret any text based on his/her own intelligence alone, without recognition of the author‘s intent. This means outside sources of any kind are not needed for explanation. The idea behind this theory is that language is infinite in the meanings that it can contain. You cannot restrict any piece of literature to one single meaning. Therefore, each reader should be free to derive every possible meaning that the language of a text may convey, whether intentionally or unintentionally. What this means in prac-

mate scholars of Islam followed throughout the centuries; if it were not for this clear-cut methodology, people would have (and have) deduced meanings from the Qur‘an, whether intentionally or unintentionally, that justify their own desires. The traditional methodology of interpreting Qur’an is as follows: 1. Qur‘an is interpreted by Qur‘an: some of the verses of the Qur‘an, Allah explains though other Qur‘anic verses. (And who is there better to explain than Allah (swt)). 2. Qur‘an is explained through the Sunnah.

3. Qur‘an is explained through the statements/actions of the Sahabah or Tabi‘un (the generation that immediately succeeded the Sahabah and were will assuredly pre- taught by them)

that I described, because you would be projecting your own way of thinking onto what you are reading. However, if you are reading something to try to ―attain truth‖ (which, some postmodernists claim, is the general purpose of literature) then that truth is really from within yourself and limited by your understanding. Nothing about that supposed ―truth‖ is finite or universal. Now in the instance of reading any ordinary book or novel, there is nothing wrong with using the postmodern approach. The purose of the approach is for readers to stay away from the tendency to idealize or worship the author. However, in the case of the Qur‘an this same method does not hold up because, who is the author of the Qur‘an? It is Allah (swt), the All-Knowing, and the Wise. We do worship Him, so therefore we want to determine the true meaning and what He has intended, not our own convoluted ideas. So it should not come as a surprise that the Qur‘an was not traditionally interpreted according to the postmodern method, nor was it interpreted haphazardly by random people. There is a clear methodology behind the construction of Qur'anic exegesis that the legiti-

4. Tafsir of the Qur‘an by language: (With the passage of time, and as the Muslims conquered new non-Arabic-speaking territories, new words entered the Arabic language. Some of the words already in the language took on multiple meanings. Thus some of the meanings that were understood by the companions and the early generations needed more explanation for the later generations. This period witnessed many dictionaries that were specifically made for Qura‘anic Arabic.) 5. Qur‘an interpreted based on opinion** **Opinion based on a careful study of the first four steps is allowed as long as it does not contradict those first four steps. It is evident from all of this that a very deep understanding and knowledge of Islamic knowledge is required for those who are qualified to write tafsir. This does not mean that the Qur‘an is inaccessible for us, for there are also many verses that are straightforward in their meaning. Since the Qur‘an is a book for all times, we are also allowed to apply obvious meanings to current times. However, free interpretation based on philosophical, scientific or individual ideas that contradict with Islam is strongly forbidden.


Volume 10, Issue 3

Islam Today The prophet (pbuh) said, ―Opinion based argument about the Qur‘an is kufr.‖ He repeated this three times, and then said ―What you know of it. Act upon; and what you are ignorant of, refer it to one who knows.‖ This indicates the importance of reading and exploring the numerous tafsirs of the Qur‘an that have been written. Or at least we can consult those who are more knowledgeable on these topics than we are, for if we were allowed to interpret the Qur‘an as we wished, its value would have been diminished. The important thing to keep in mind here is the intent behind the different interpretation methods. Postmodern interpretation takes for granted that the author is unimportant. The intent is to use literature in an attempt to reach a superficial, subjective understanding of truth. Whereas, the truth we find in the Qur‘an is neither superficial, nor subjective, and the author is the most important element. So we have to be careful that we don‘t apply the same approach to the Qur‘an that we use to interpret literature in general. Habit has made is easy for us to commit this huge mistake. Below are examples that correspond with the first four methods in interpreting the Qur‘an:

Quran is interpreted by Qur’an Surat al-Tariq: 1. by the sky and the Night-Visitant (therein);2. and what will explain to Thee what the Night-Visitant is?3. (it is) the Star of piercing brightness;Here Allah (swt) asks a question to catch the mind of the readers and then answers it. Allah (swt) says in Surat Al-Ana‘am: ―La tudrikhu al-absar…‖ (103) (Sight Cannot Encompass Him…) which implies that Allah cannot be seen in this life or the Hereafter. However, we understand this verse through other verses such as in Suratul Qiyyamah, verse 23: ―Gazing at their Lord...‖ This verse informs us of the believers who will see Allah (swt), which is the greatest of pleasures. Therefore, the tafsir of verse 103 in Suratul Ana‘am is that Allah will not be

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seen in this world, but will be seen in the Hereafter by the believers whom Allah (swt) wishes for.

Qura’an By Sunnah Allah (swt) says in the Qur‘an: ―...We have revealed the Reminder [the Qur‘an] to you [Oh Mohammed] so that you may explain to the people what has been revealed to them…‖ An-Nahl, verse 44. Thus the prophet (pbuh) was entrusted with the job of explaining the Qur’an to us. Allah (swt) says in Surat Al Ana‘am verse 82: "It is those who believe and confuse not their beliefs with transgression (dhulm) - that are (truly) in security, for they are on (right) Guidance."

make him skilled in interpretation,‖ and indeed he became amongst the most prominent scholars of tafsir.

Tafsir of the Qur’an by language

There is a classical example of this from Surat An-Nisa, verse 43: ―…or ye have been In contact with women, and ye find no waWhen some of the companions heard this ter, then take for yourselves clean sand or they felt distressed, because the word dhulm earth, and rub therewith your faces and transgression) covers any kind of wrong by its hands…‖ linguistic meaning, and none of the sahabah The word lams in Arabic literally were free from error. So the prophet (pbuh) means to touch but in this verse we undercleared this up by showing them the true stand it to mean sexual intercourse due to meaning of dhulm in this context: other proofs that show literal touching does ―It is not as you all think. It is no more not make a person impure. than what Luqman said to his son, ‗Verily, It is important to note that the Qur‘an shirk is the greatest form of dhulm‘ 31:13‖ has been protected by none other than Allah – Sahih Muslim, vol. 1, p. 72, hadith no.226. (Swt). It is His job to protect the Qur‘an as Therefore the meaning of dhulm in the former he says: ―we have, without doubt, sent down the Message; and we will assuredly preserve verse is shirk. it (from corruption).‖ This preservation of Qur’an is explained through the state- the Qur‘an is not only the preservation of the ments/actions of the Sahabah or Tabi’un words but rather also the preservation of the meaning of the Qur‘an. For this reason the Ibn Kathir said, ―If we are unable to find a Qur‘an is a book for all ages and its meaning suitable tafsir in the Qur‘an or in the Sunnah, applies for all the generations from the time we go to the opinions of the Sahabah. For ver- of the Prophet (pbuh) until now. Many of ily, they knew the Qur‘an better than anyone the deviant sects that have ‗post-modern‘ else due to: their knowledge of the circum- approaches to the Qur‘an fail to understand stances of its revelation, their complete and this point of preservation and claim that the accurate understanding of it, and their right- Qur‘an and sunnah are only for the time of eous deeds.‖ the Prophet (pbuh) and have different meanIn Surat al-Maida, verse 44 ―…if any do ings now. fail to judge by (the light of) what Allah hath Anything good that I have said is from revealed, They are (no better than) Unbeliev- Allah (swt) and anything wrong I have said ers.‖ is from my own self. Please forgive me if I Abdullah ibn ‗Abbas said about this verse, have made any mistakes. May Allah (swt) ―it is a form of kufr less than real kufr.‖ In allow us to benefit from what we have authentic narrations, the Prophet (pbuh) made learned and teach us that which is beneficial. dua‘a for Ibn ‗Abbas by saying ―oh Allah, give Ameen. him a deep understanding of the religion and


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Power of the Quran

Salvation Through Sura Al-Asr By Sami Said Imam Shafi‘i said ―If mankind were to ponder on Sura Al-Asr alone it would be sufficient for their guidance‖. What makes this sura so great? There are 114 chapters in the Quran and to say that this one chapter is sufficient for guidance when it only contains 3 verses is a very bold statement. However, we know of the unanimous agreement on the scholarship of Imam Shafi‘I who had memorized the Quran by the age of seven and read the Quran twice daily during Ramadan. Yet what drove him to make such a statement? If we look at the theme of this chapter we see that the emphasis is on salvation. Allah first swears by time that verily all of mankind is in definite loss. Loss here means loss in the hereafter which is hellfire. So all of mankind is going to hell— but that is only half of the truth. Allah then goes on to state that ―except those who believe, do righteous deeds, call towards truth, and call towards patience‖. So Allah

gives us a way out. He doesn‘t condemn us to hell as some preachers do nor does he say all is good as others do. There is a balance set from the very beginning. If you don‘t want to go to hell then follow the way to salvation outlined in this chapter. The halaqaas on Monday will go further into detail about the meaning of this chapter based on the first principle of explanation, which is that the Quran explains the Quran. If we want to further understand something our professor said we could go to the TA but the best person to explain himself or herself would be the professor for he or she knows the words they chose to use and what they meant by it. Similarly, we want to understand what Allah intended by belief, doing good deeds, calling towards truth and calling towards patience. Come and journey with us through the Quran in search of salvation every Monday in Pyon Su from 12-1pm. For any comments e-mail me at

High and exalted be Allah, the True King! Do not hasten to recite the Qur’an before its revelation is completely conveyed to you, and say: “O my Rabb! Increase my knowledge.” - Surah Taha, 114 Directions: Enter Musullah, turn right, take 7 steps, first door on your left

Hours of Operation: Mon: 10:00 am - 3:00 pm Tues: 11:30 am - 2:00 pm, 3:30 pm - 5:00 pm Wed: 11:30 am - 1:30 pm, 3:30 pm - 5:30 pm Thurs: 11:00 am - 5:30 pm

Duties of the Conscientious Towards a Better Tomorrow (cont’d) (continued from page 3)

research – and this is so much more so with Islamic jurisprudence, which is immensely broader than any of the sciences or humanities. Each Muslim is required to learn a certain minimum basis of knowledge – how to purify oneself, how to pray, basic obligations, etc. – and to increase on this. Further, it is praiseworthy for each able Muslim to be a da’iyah – a caller to Allah‘s way who invites others to true Islam, be they Muslim or not. It is also praiseworthy for one to be a ‘alim (scholar), but it is few among us who will become religious scholars. Many of you have dedicated your lives to becoming scholars of science, government, art, journalism, engineering, medicine, and so many other disciplines – and this is a path which, if pursued with sincerity, will lead you to mountains of good deeds and rewards. Yet just as you are not instructed on how to build the next bridge or conduct the

next surgery by religious scholars, so must they also be respected in their religious discourse, debate, and fatawa (rulings). Each intellectually able human being is asked to make conscious choices in their lives, for which they will be brought to account on the Day of Judgment. However, these judgments are not to be made in a vacuum – they are to be made among the pool of opinions of reputable scholars. When there is a consensus of scholars – such as on the existence of five daily prayers – it is incumbent upon the Muslim to follow that opinion. And when there is a difference among reputable scholars, one should choose that opinion which in their heart is closest to the truth, without ridiculing or attacking those who take the other opinion(s). The interested reader might consult a book on usul al-fiqh – the sources of jurisprudent methodology – for more information on this subject. And here,

let us pause our discourse until next time, when we will take up our discussion on these points, Allah willing. The author welcomes correspondence by electronic mail at with questions, comments, and suggestions.

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Volume 10, Issue 3

Creative Writing War Poem By Faten Gharib

My mission is to expose you foes that bulldoze our homes Put us in zones and then just call them your own You kill hundreds and thousands in the name of peace and justice And it‘s quickly covered up if the truth were ever published State to state, we‘re slowly dropping one by one You can‘t even hear me from the monstrous anger of your guns You destroy a whole country for the soul of a single man Mission not accomplished, leave Afghanistan Then on to Iraq, which was really about the oil You lied to begin with, no need for more turmoil What about the country you‘ve stolen for more than enough time You don‘t call these crimes…then where is our Palestine Now considered ‗history‘- Bosnia, Kosovo, Shishan What about Kashmir, Lebanon, Sumalia and Sudan The list goes on, killing us from country to country Making parents lower their children into the ground sadly As the sun sets, refugee camps fill with men in tents Ready for defense, yet looking over a barbed wire fence What do you say to the one with no more family That for trying to defend himself he‘s lost all his sanity So easy to say ―suicide bomber‖ or ―insurgent‖ While you kill women and children as if they‘re house rodents In our own homes and you make us feel trapped And then wonder why people are walking around strapped Your aim is to make us bow down in shame While you quickly put our homes to flames Fighter jets are killing our children in beds One shot, the sky is red, from the blast, 50 dead Tyranny to you is like the Holocaust or 9/11 Yet your heart doesn‘t ache when you blast child 5, 6, then 7 Any place or time, once you open your mouth wide All we‘re going to hear are lies Although it may be too late, one day you‘ll come to understand That the only real peace was through Allah‘s path of Islam Looking at all this, we‘re in need to educate ourselves Because as this persists, we slowly lose our places to dwell Once the drums of time have finally rolled and ceased We‘ll be judged for the ways we tried to help our deceased Tanks are rolling, blood‘s flowing, yet we must hold to our dream One day we'll see the sun gleam, over the Med Sea No body or soul is going to change our plan We‘ll keep fighting with our right hand, til all tyranny is banned

Artificial Intelligence By Eman Haggag

A long time ago, half a century away, TV was created, there were shows on all day, It was a playful little thing, a miracle to see, These talking moving heads just looking at me, It was a daring start, and we wanted much more, Then huge HUGE computers were there at the store, It was too much, we loved it, this stuff pulled us in, It was an age of technology, piling up to our chins, Radio, microwave, refrigerators that freeze! No more salted meat and rotted old cheese. Gadgets and gizmos, electronic stuff that talked, It was a pathway to heaven, never before walked, The inventors were awed, look what they had tried, But their minds nagged them on: Go on, wer‘e not satisfied! The computers grew smaller, yet compact and fast, TV just got color, and cable, at last, Palm pilots, VCR‘s, DVD‘s, much more, Warcraft and Starcraft, 3-D games at the store, Suddenly came the now most famous used Internet, With communication in a flash, very fast, I bet Movies came out, how these machines would be smart, Artificial intelligence, it was called, I believe is the start, If you look outside now, you‘ll find the streets are pure kidless, Staring at TV about law, order, and business, The plague has just started, a long time from now, We‘ll be ruled by machines, I keep thinking, oh wow! But, I‘ll start to think later, I have stuff to do, I‘ll go watch TV, then chat online too, Then listen to music, ―sweet ipod,‖ I sigh, Yep, machines‘ll control later…oop! My show‘s on, so bye!


Volume 10, Issue 3


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Creative Writing

University of Maryland at College Park Box 44, Stamp Student Union College Park, MD 20742 Email:

Seven Wonders


Who picked the “Seven Wonders of the World”?


Hanging gardens, pyramids and such

MSA Chaplain: Tarif Shraim

Beautiful craftsmanship but to me they’re not worth that much Some of my wonders are of this world, some are of the next One of them is the Quran the most noble of text I wonder about Paradise I wonder about Hell Peoples’ doubts about these places I hope to dispel I wonder why people reject belief Cause all they’ll get is eternity in the hellfire no relief I wonder about Prophet Muhammad peace be upon him

MSA Officers President: Sami Said Vice-President: Sami Zaharna VP Sisters’ Affairs: Faten Gharib Masjid Affairs:Hamzah Abu-Ragheb Pub. Relations: Rashad Ahmed Secretary: Jameel Khan Treasurer: Salman Shah

Read about his life and learn how he abstained from sin I wonder about Allah Cause He is Most High To Allah we will go after we die Of all the best attributes Allah has the most and the best Allah gave us one-hundredth of a part of mercy and kept the rest So Allah is most merciful the greatest wonder of all Those “Seven Wonders of the World” combined can’t come close to a place in Jannah at all

Be weary not to confuse the hypocrites with the righteous

MWM Officers President: Hera Hashmi Vice-President: Maria Khalid Secretary: Anum Shami Treasurer: Jesmin Saikh Pub. Relations: Sana Din SGA Liaison: Qundeel Rafiq

Newsletter Staff Editor in Chief Nadia El-Hillal Staff Writers: Mohamed Abutaleb Rafia Ali Faten Gharib Eman Haggag Maria Khalid Sami Said Sami Zaharna

The views and opinions expressed in An-Nur are solely those of the writers and do not necessarily reflect the views and opinions of the editing staff or of the MSA. "And of mankind are some who say, "We believe in God and the Last Day," when they believe not. They think to beguile God and those who believe, and they beguile none save themselves; but they perceive not. In their hearts is a disease, and God increases their disease. A painful doom is theirs because they lie. And when it is said to them, "Make not mischief on the earth," they say, "We are only peacemakers." Behold they are indeed the mischief-makers but they perceive not." Qur'an 2:8-12

An-Nur: Volume 10 - Issue 3 (March 30, 2007)