Al-Talib Spring Issue 2015 by Al-Talib Newsmagazine

Contents

In the Name of

AllahMost Gracious Most Merciful

News Page 4

Campus Page 5

Feature

Pages 6-11

Community Pages 11-13

Spirituality Page 13

Expressions Pages 14-15

About

Letter From the Editor

Volume 23, Issue 1

When I was appointed to the editor-in-chief position, I had been Muslim for a little over a year. In so many ways, it was as if I stepped into a new world -- greeted by unfamiliar scents, flavors, spices, cultures and languages. I was now a member of this beautiful and diverse community but I still felt like an outsider looking in.

Editor in Chief Colleen Casabal

Managing Editors

This new world was both comforting and strange. In prayer, my heart was at peace and I knew my new path in life was home. However, I struggled with my identity as a Muslim. The world treated me differently now.

Sarah Rahimi Sadaf Lakhia

When I began wearing hijab, I noticed classmates and professors would look for my reaction when the topic of terrorism entered the discussion; and within the Muslim community, I often felt left out by those around me because I was not part of the dominant ethnic or cultural groups.

Layout Editor Ayman Ahmed

Cover Artist Columns Editor

I almost lost hope that I’d ever find my place in this new world, until one day, when I happen to stumble into Kerckhoff Hall 118. On a whim, I applied to be on Al-Talib staff and was accepted as a writer. In retrospect, I don’t know what compelled me to join: as a new Muslim, still not confident in my identity, I didn’t think I had any stories to share. But when I sat down to write my first article, the words poured out and I finally found my voice.

Events Director

I would like to thank Al-Talib for showing me and its readers the beauty of our very diverse community and perspectives, giving voice to those members who are often forgotten, silenced or unheard -- and making it a home for me and so many others.

Merima Tricic Saadia Khan

Merima Tricic

Social Media Manager Bashir Hydari

With love, Colleen Casabal Editor-in-Chief 2014-15

Writers

Merima Tricic Mahnoor Saleem Bashir Hydari Sanna Alas Saadia Khan Chakib Mouzaoui Sarah Allarkhia Ayah Bany-Mohammed Noor Zanial Wali Kamal Sarah Rahimi

Cartoonists

Mission Statement Al-Talib Newsmagazine was established in 1990 by Muslim UCLA students, making it the first student-run Muslim publication in America. The newsmagazine is part of UCLA Student Media. Staff members are all students and the writers are current students or alumni. Al-Talib provides an independent perspective on issues important to Muslim communities. Targeting a college-age audience, we seek to create an outlet for activism on and off campus, a platform for representation of all facets of the Muslim-American communities and a safe space for sensitive topics. We believe that this sort of dialogue is necessary in order for our community to appreciate and celebrate its diversity.

Cover Art by Merima Tricic

Safa Shaikh Wali Kamal Sarah Allarkhia

Like what you see? Contact us on Facebook, Twitter or altalib@media.ucla.edu for information on how to get involved!

Contributors

Michael Oshiro Ayesha Khan Nezia Rahman (layout)

Also, checkout our website www.al-talib.org for more content.

Copyright UCLA Communications Board, Published with support from Generation Progress, a project of the Center for American Progress (online at GenProgress. org). The UCLA Communications Board has a media grievance procedure for resolving grievances against any of its publications. For a copy of the complete procedure, contact Student Media UCLA at 118 Kerckhoff Hall, 310-825-2787, or director@media.ucla.edu.

Published with support from Generation Progress. (GenProgress.org)

The UCLA Communications Board fully supports the University of California’s policy on non-discrimination. The student media reserves the right to reject or modify advertising portraying disability, age, sex, or sexual orientation. It is the expectation of the Communications Board that the student media will exercise the right fairly and with sensitivity. Any person believing that any advertising in the student media violates the Board’s policy on non-discrimination should communicate his or her complaints in writing to the Business Manager, Al-Talib, 118 Kerckhoff Hall, Westwood Plaza, Los Angeles, CA 90024. For assistance with housing discrimination problems, call: UCLA Housing Office (310) 825-4491, or Housing Rights Center (213) 387-8400. All opinions expressed in this newsmagazine are solely that of the author, not of the Al-Talib Editorial Board or the UCLA Communications Board. Letters to the editor should be directed to altalib@media.ucla.edu.

News

Chapel Hill shootings reflect hate culture Muslim students face By: Ayesha Khan & Sarah Rahimi On Feb. 12, the Muslim Student Association at UCLA hosted a vigil to commemorate the lives of Yusor Abu-Salha, her husband Deah Barakat and her sister Razan Abu-Salha. These three Muslim students were shot execution-style by their white male anti-theist neighbor in their home in a hate crime. They were students like us, and like many in our communities – Muslim students our age who were involved in their campus MSA, who volunteered for the organizations we volunteer for, who lived lives similar to ours. When a tragedy hits this close to home, two questions emerge: “What if it was me or one of my loved ones?” and “How could this happen?” It could easily have been one of us and the reaction of the public and mainstream media indicates that if it was, the incident would not get the coverage it needs. When media does cover it, there are still doubts about whether the victims’ identity could possibly have played a role, whether racism was a factor or whether there are other forgiving factors that justify the crime. When people of color are killed like this, this cycle of normalization occurs in public discourse, either justifying the crime or vilifying the victim’s character or both. In this case, it was reduced to a parking dispute. In other instances where black and brown lives have been taken, it was a hoodie, a toy gun, loud music, jay walking, “threatening”

presence and so on and so forth. If that isn’t sufficient, the character of the dead is brought into question as if to ask, “Maybe they deserved to be killed?” This cycle of ignorance creates an atmosphere that allows for these hate crimes to occur and go unrecognized for what they are, racialized acts of violence.

a non-Muslim Middle Eastern student got called a “fucking terrorist” while sporting a beard and a keffiyeh; countless professors continue to make insensitive and condescending remarks about Muslims and Islam in the classroom, marginalizing their Muslim students and spreading misinformation to non-Muslim students.

How could this happen? There is a culture of anti-Muslim hate that is perpetuated in the small things – the microaggressions, the jokes, the movies glorifying violence against us, the shows dehumanizing us, the cartoons satirizing us. A cursory glance at the anti-Muslim incidents just at UCLA in the past couple of months shows what that culture consists of on a day-to-day basis. When Muslim students called to prayer during the MSA West Conference in January, we were recorded and harassed by right-wing extremists, who then used those recordings to fearmonger on social media. This fearmongering went as far as the university having to make a public statement defending the call to prayer as a one-time event. During the UC Student Association meeting, Muslim and pro-divestment students were called terrorists and recorded by anti-divestment students without their consent. Statements yelled at us included, “End Shariah law on campus!” and “UCLA is a breeding ground for terrorism.” On top of this, there have been countless incidents of hateful comments and acts against Muslim students and those perceived to be Muslim: a Muslim student got her headscarf pulled off her head at a UCLA football game two years ago;

This is a culture of anti-Muslim hate. It dehumanizes Muslims and brushes aside our concerns about anti-Muslim hate in the day-to-day as irrational – so often have we pointed to the little things that make up this culture and so often have we been brushed off as paranoid killjoys and incapable of comprehending the concept of free speech. But the massacre of these brilliant students, the suspected arson at a mosque in Houston, the assault on a Muslim family, the murder of a Muslim man, the attack on a Muslim school, the vandalizing of another school – show that it is more than just paranoia. The fear Muslim students feel for ourselves and, more importantly, our loved ones who might be targets of yet another hate crime is valid and justified. It isn’t enough to stand in shock and horror in vigils if, outside of that shock, we don’t actively work toward dismantling the culture that makes such a massacre possible. Any one of us could be next, and it is with a heavy heart that we ask, is that what it is going to take for the UCLA community to take our concerns seriously?

Society and Exploitation in Malaysia By: Chakib Mouzaoui Media outlets, both private and public, direct the attention of the American public to major “spectacular” political and social events of global activity in the Muslim world such as in Iran, Saudi Arabia, and Egypt. Furthermore, the national diversity in the American Muslim community comes mainly from the Middle East and North Africa (41% of Muslim immigrants), and from South Asia (Afghanistan, Pakistan, India, Bangladesh, at 26% of Muslim immigrants). Our interactions with the Muslim world in these ways biases us towards the view that the global Muslim community must be centered in South Asia, Southwest Asia, or North Africa. In the meantime, the American Muslim community tends to overlook the livelihoods of the people of many “lesser-known” Muslim majority countries, of which Malaysia is one: it has a 61.3% Muslim population, and with a population of 30,073,353, this makes for about 18.4 million Muslims, more than the populations of Tunisia and Libya combined. This overlooking is certainly not due to wilful ignorance or neglect, but a lack of familiarity with this major part of the Ummah can be exploited to validate or even support global oppression. With this in mind, it is worth a cursory examination of Malaysian society in an effort to better understand and care for more Muslim sisters and brothers internationally. Extending the religion demographic, the other religions practiced in Malaysia are, in descending order of popularity: Buddhism (19.8% of pop.), Christianity (9.2%), Hinduism (6.3%), traditional Chinese religions e.g. Confucianism, Taoism (1.3%), and 2.2% other/none. This diversity in religion reflects the diversity in ethnicity that is present in the

country as a result of historical and current immigration. A partial consequence of the introduction of indentured servitude and contract labor under British colonial rule, Malaysia is 22.6% Chinese and 6.7% Indian. In addition, a 2008 study indicates that there were over 2 million migrant laborers that mainly perform maid work, manufacturing, plantation work, and factory work, and so comprise 17% (twice this amount if including illegal immigrants) of total employment in Malaysia. These migrant workers come from Indonesia (52.6% of migrant workers), Bangladesh (15.3%), and 21 other countries. Migrant workers here, as elsewhere, comprise a fluid labor supply that takes up overwhelmingly low-paying jobs. This type of labor is included in the manufacturing and service jobs that make up 89% of Malaysian employment as of 2012, and suggest that trade unions are part of what’s necessary for employees to be guaranteed living wages and safe and pleasant working conditions. However, as a result of repressive tactics from the banning of militant trade unions during the Malayan Emergency to encouraging ineffective unions to delaying union recognition applications, the union membership rate in Malaysia is 7.45% as of 2008, even lower than that of the U.S. Even so, it is rural Malaysia that has the highest poverty rates, particularly those households that cultivate rubber and paddy (unmilled rice). It is also within this context that gendered economic oppression becomes especially apparent: women in agricultural households are forced to survive by farming on small-holdings (less than 8 acre land plots) that are by nature of their size uneconomical, or more likely on rented

land, while the husband typically engages in sharecropping. Despite this and the familiar reproductive and housework tasks, the woman does not get paid in this process. Malaysia is a country with immensely rich history, culture, and economic complexity, and all of its features cannot here be described. Whatever objective conditions of Malaysian society here described is still not enough for Muslims to make any responsible political or social judgments regarding Malaysia while the subjective experience of the Malaysian community is still not covered. To avoid a tokenization of the Malaysian situation, these subjective conditions must be studied and respected. However, in achieving a more clear understanding of some of the mechanisms of Malaysian society, we can come closer to more effectively aiding the Malaysian people, Muslim and non-Muslim in their own struggle against oppression. “World Factbook.” Central Intelligence Agency. Central Intelligence Agency, 28 Apr. 2015. Web. 09 May 2015. Ismail, Rahmah. “Foreign Labour on Malaysian Growth.” Journal of Economic Integration 29.4 (2014): 657-75. JSTOR. Web. 09 May 2015. Rose, Raduan Che. “Trade Unions in Malaysia:Perspectives of Employers & Employees of Unionized Companies.” Indian Journal of Industrial Relations 46.3 (2011): 384-95. JSTOR. Web. 09 May 2015. Ariffin, Jamilah. Poverty amidst Plenty: Research Findings and the Gender Dimension in Malaysia. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1994. N. pag. Print. “Muslim Americans: No Signs of Growth in Alienation or Support for Extremism.” Pew Research Center for the People and the Press RSS. Pew Research Center, 29 Aug. 2011. Web. 17 May 2015.

Campus

UCLA CEC’s free screening of “American Sniper”: Who gets to Speak? By: Sarah Abolail On Tuesday April 21st, students filed into Ackerman Grand Ballroom for the free screening of American Sniper hosted by the Campus Events Commission (CEC). Yet even before the lights were dimmed one could feel the sense of silent anticipation and the indescribable tension of waiting rooms. A CEC staff member handed out papers with discussion questions, explaining that it contained questions prepared for a critical discussion of the movie. Leading up to the Tuesday screening, dozens of students protested the event on the Facebook event page and the page itself became a forum for discussion. Some students called for cancellation of the event because it ignored the cultural context through which it dehumanized Muslims and Iraqis. Another student linked to an article about the rise of anti-muslim hate crimes after the release of American Sniper. In other words, the students were concerned that the university campus would become a perpetrator in a long tradition of exclusion and silencing of Muslim narratives, specifically in the way the University campus enables problematic discourse which negatively affects minority communities and contributes to a hostile and exclusive campus climate. As a last minute effort, CEC decided to add an optional post-film discussion moderated by Professor Keith Fink, whose background in Entertainment Law already foreshadowed a discussion that defends the right to screen the movie over a more comprehensive, critical deconstruction of the larger context the movie stands for. American Sniper itself shows the limitations of free speech by privileging certain narratives while silencing and eroding others. Before we see any pictures, the screen is dark, ominous and foreboding, while the Muslim call to prayer serves as a backdrop that sounds equally foreign and threatening. It stands on its own to amplify the pressing need for American interference. This first scene sets the tone for the rest of the film … the pressing need to respond to a culture, language and religion which defies translation. When people finally appear into the frame, we see a solider, Chris Kyle played by Bradely Cooper, aiming at a boy and his mother.

pauses to show us Chris Kyle’s humanity, the city of Feluga has no history or story to be told, its inhabitants, like the Muslim call to prayer, are dangerous and threatening. They too are distant targets with no stories, no brothers to mourn, no wives to wail. But when those fragments of stories do appear they are glazed over, because the narrative of war here is how these acts affect the American soldier and so his targets become nameless. In American Sniper the “other” is not important because she cannot speak. Moving through the houses of Feluga, the army invades into the domestic space and traumatizes women and children who eternally cry and moan in the backdrop of guns, threats and violence. The camera never zooms in on the faces of these women and children because their PTSD is not important, because the “other” is constantly silenced, and the “other’s” body is not a site worthy of it’s own representation. After the movie, which failed to arrive at any of these nuances even at its last moments, the discussion was shaped loosely around why UCLA screened the movie. Students lined up to share their opinions. Damali Stenette, a third year Anthropology student whose father served in the army for ten years, voiced her concerns over the way in which the movie dehumanizes Muslims. She proceeded to compare the movie’s problematic context saying: “this movie is not controversial, it is problematic in that it portrays Muslims in a negative way, in the same way Birth of a Nation portrays Black Americans as the ill of American society and the Klu Klux Klan as the savior and hero of America.” When the moderator heatedly retorted that any movie has the capacity to offend, and that even Disney’s Cinderella can be seen as problematic because of their representation of white femininity, a disturbing pattern of silencing the minority was replicated across the discussion space.

“American Sniper itself shows the limita-

tions of free speech by privileging certain narratives while silencing and eroding others.

”

Credit: Matthias Ripp (Creative Commons)

A montage takes us to see the nuances of Chris Kyle’s background. We see him as a son, brother and husband and the act of killing the boy and his mother becomes an act of self-defense. For the face of Chris Kyle is deep, his history and background minute, we hear his hear beat and tense with every breath he takes as he is about to push the trigger. The Iraqi woman and her son, on the other hand, are seen through the lens of the sniper- they are targets; we do not know their names and we cannot remember their features. While the movie

Students from various backgrounds proceeded to explain the ways in which American Sniper is loaded with discourse which specifically affects minority students, they were desperate for an open free discussion that gave a space for a conducive understanding of privilege, power and oppression, but instead the CEC discussion became a mirror of the film itself. While free speech is a right no one denied, the question that was constantly echoed, and with no answer was: “who gets to speak?”

Feature

The Nexus of Many Identites Dance, Islam, Body, and Mind By: Syed Bashir Hydari In a moment, violinist Andre Rieu conceived the Johannes Strauss orchestra. Relentlessly questioned about his success, he’d invite a simple response: “I owe it all to my instrument.” And whether it was the case of Jimi Hendrix or Tommy Moore, the musical craft has had an unimpeachable connection to the realm of expression. Upon stumbling on Ayala High School’s urban dance club, “Free Style Nation,” after school, I witnessed an instrument overlooked by many; the body. I recall it freshmen year, as the club’s captain of body popping swiftly glided onto the linoleum and the music cued. After watching him program every limb to the harmonics, gyrate every muscle to the music’s very physics, I was fully enraptured by the endless sense of direction this instrument promised. Joining the club, digging in for three years, graduating and ultimately attending UCLA, I’d find a silver lining in my stylistic and personal evolution that I completely owe to the art of dance. Passion was unwavering. Ambition was boundless. And within the scope of 3-4 years, that animus would lead to the AIA, the Art of Isolation and Animation Dance Organization, established and overlooked by me at UCLA. It is here that I stand in the nexus of two identities, one that I formed in the latter part of my life, and one that I grew with intimately. Raised Muslim, I’m no stranger to the stigmas attached to this art in Muslim communities. From the likes of rap music, to the gamut of every dance style, we occasionally see a qausi-vigilant sector of Muslims who dismiss the thought of pursuing certain ventures that may be too lurid or too extreme. Although I have never personally dealt with this stigmatization, as I have enjoyed a standing ovation from my Muslim peers for pursuing this art, there are always a few who misconceive the underlying nature of certain Western art forms, in this case my fancy of urban art. For the “stay safe by staying clear” dogma, or more accurately this “escapist mentality,” there is no better way to feed the ignorance and truncate yourself from the many textures of expression this world has to offer than by supporting this mentality.

Nevertheless, it is the tragedy of these few that allows for the development of a newer identity as an artist. Even in the religion of Islam, the pursuit of art, education, and the sciences are revered. Urban art, such as popping, breakdancing, and krumping—a few names of the extremely technical, inventive, and innovative but relatively difficult styles of dance that exemplify art in every shape—only stitches itself to this large Islamic tableau. For that reason, I’ve found the perfect confluence between Islamic princi-

I entered Covel Commons 7 months ago, at the beginning of my freshmen year here at UCLA, and this is where I first encountered the spectacle of two dancers I had seen on social media. One of them, Jordan, and the other, Kian Khiaban. They were exchanging rounds and I stood there lulled by the level of technicality, adeptness, speed variations, contortions, controls, isolations, and dime stops—there were so many textures infused into a single, improvised freestyle that I was completely stunned for a few moments. High school could never have introduced me to this Urban art, such as popping, breakdancing, and level of talent; it was only you’d be fortukrumping—a few names of the extremely technical, something nate enough to see if you inventive, and innovative but relatively difficult styles looked hard enough, and it of dance that exemplify art in every shape—only stumbled right before me. From that day on, I would stitches itself to this large Islamic tableau. convene with them every Thursday and our numbers began to grow and grow, as ples and urban styles throughout my life. The crystalliza- more intrigued spectators began the whispers and Covel tion of my second identity is amplified by the beauties of Commons garnered a bit of a mystique. Islam and its guidance. This is where I found the nexus of my two thoroughfares join together harmoniously to mold Although some of these dancers graduated from UCLA a the shape of a neo-identity I cherish here at UCLA. while back, or live in LA and are in their mid-20s, there is no rift between the younger and the older students— As an artist, I’ve understood dance as a purely universal dance is our language, our internal epoxy, and our creative language; the phonetics are understood emotionally and outlet. In this arena, communication lies in movement, instinctively. After founding AIA Dance here at UCLA, not tongue. Kian Khiaban and Jordan occasionally invite I’ve had the pleasure of meeting and congregating with the prominent battlers from Japan, Argentina, and many other most talented folks in LA—one of whom is my esteemed places on the map, giving me and the other students presdance mentor, Jordan McLoughlin. Notorious in many ar- ent an extremely rich conduit of wisdom. The hours I have eas as undefeatable in competitions for his creativity, silky spent under Covel have taught me about the ever evolving flow, and muscular control, Jordan is a quintessential of realm of dance. freestyling in popping, house, and b-boying (breakdancing). Knitting the likes of every style he knows, he manages Fast forward 6 months: After performing at Foundation to coax the evolution of the most unique, original, and awe Choreography’s Winter Exhbition, competing in a couple inspiring style I have ever seen, “youtube” or in person. As other competitions, and training with a newfound family, possibly one of the best dancers in the world, I’ve come to urban dance would become a multi-faceted species to me. truly understand what the urban styles are through his lens. Some days it’s a stress reliever and others a conduit for creativity, innovation, and momentary brilliance. But in every “Find where the mu- moment, it is my greatest means of expression, traveling sic clicks; whether where words can never hope to. What words can not deyou sink down on scribe, dance reigns. your knees, stand up straight, tense the “There are few places I’d rather be than right here, with lower part of your you guys, under Covel. I look forward to this every week… spine, flex your lower dance is such a big part of me, if I feel off some days or abdomen, experiment depressed others, it’s simply because I can’t get this damn around for where the move right,” said Jordan as he imparted on me a little phimind and body meet. losophy on the mind and body connection. Find where you can comfortably channel It’s no surprise then, that at the beginning of this article an immense energy to I mentioned the body as an instrument. We play the muyour limbs. And let it sic through our limbs, and speak through entirely different out. Feel it. It’s all in phonetics than a violinist, rapper, or pianist. But that only the soul,” remarked substantiates the internal connection we build between our McLoughlin at our minds and bodies. Ultimately, it is this connection that weekly Thursday AIA has sculpted my identity as a Muslim, UCLA student, and dance sessions under when the music cues, it is my instrument. Covel Commons.

“

A group photo of Art of Isolation and Animation Dance Organization.

”

Feature

Ramadan and Chronic Conditions Some fast facts about fasting By: Sanna Alas Beep. The morning alarm rings and sleepy eyes slowly open. And then probably close. And if one happens to be living with a group of rambunctious roommates as many do here at UCLA, you may or may not have bright lights switched on and your blankets snatched off of you. It is the holy month of Ramadan and it is time for suhoor. For many of us, that process of getting up is often the most difficult part of suhoor. Once our bleary eyes finally focus, we stumble to the kitchen to fill our bellies for the upcoming day. Not much thought goes into what we eat. From the classic bowl of cereal to chicken tikka masala to the spontaneous runs to Denny’s, we’ve done it all. Yet for others in our community, suhoor marks the beginning of a very different fasting experience. Maryam Nouh, fourth year Muslim student at UCLA, also rises to the same alarm. Pulling off the covers, she shuffles her fuzzy slippers into the kitchen, opens the refrigerator door and stares in. For her, choosing what to eat for suhoor is the most difficult part of the morning. Her meal cannot be too carbohydrate-rich nor can it be too sugar loaded. It must be a careful balance that dictates whether she is able to observe the fast for that day. Maryam is Type I diabetic, one of many individuals in the Muslim community with a chronic condition that makes fasting during Ramadan a bit more complicated. Type I Diabetes is an autoimmune disease in which the body is unable to produce its own insulin, a substance required to break down sugar for energy. The cause of this condition is unknown, often developing in children and teenagers, though it can appear at any age. Having this condition means choosing meals carefully, administering the appropriate amounts of insulin per meal, and constantly monitoring blood sugar. This process is already time-consuming on a day-to-day basis and you can only imagine how it is only made more difficult during Ramadan. Maryam’s experience is not unique. 43% of Muslims with Type I and 79% of those with Type II Diabetes still fast during the month of Ramadan. Those numbers also neglect to consider the countless other chronic conditions which require constant regulation-- heart disease, renal disease, hypertension, hyperthyroidism. People from all ages and ethnicities are affected by these conditions, and yet many of these individuals nevertheless choose to fast. In Islam, we are taught that “Allah intends for you ease, and does not want to make things difficult for you,” (2:185) and as such, the sick, elderly, young, and pregnant are exempt from fasting. So why do so many individuals choose to fast even when it causes so much hardship? For Maryam Nouh and many others, “Not trying is just out of the question.” In the Holy Month of Ramadan, blessings abound and part of those is the collective experience of breaking the fast after a long day of hunger and thirst. “I don’t think people understand how it feels to be told that you

can’t partake in something that’s such a huge part of faith,” she says. This struggle that she and others undergo to fast is in itself an act of worship, an expression of faith and a practice of personal reflection. It is also something that many of us take for granted, and is yet another blessing to appreciate during this upcoming month. But this is not a struggle that one can undergo alone. To fast without compromising one’s health requires careful planning and consultation with a doctor or healthcare provider. Together, they must plan how best to manage the condition while fasting and whether this is even a viable option for the individual. This raises another issue: in the United States, many physicians are not familiar with Ramadan and its importance in the Muslim community. And even if they are, many do not have the knowledge to support their patients in their fast.

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of the most beautiful parts of Ramadan is the unity of the ummah-- together we brave the long hot days of summertime, huddling in the crowded halls of the masjid, (or in the case of UCLA MSA, in the basement of the Student Activities Center). Each evening we press dates firmly into the palms of another. “You first, brother” and “I insist, sister,” echoes throughout the room as hollow bellies are filled not only with the warmth of food but also with that of company. Remember this feeling of unity and remember that not everyone experiences Ramadan the same way. For many individuals, the breaking of the fast had to take place earlier in the day-- alone. For many, the act of fasting and being able to fast is a struggle undertaken at much higher stakes, with one’s health on the line. And for many, the feeling of support and unity that comes with a shared experience may not be possible despite the most sincere efforts. As a community, acknowledgement of these conditions is essential to creating that sense of unity which so characterizes a healthy Ramadan experience. Health in this sense is not solely physical, but also spiritual and communal-- a collective notion where the strength of the Muslim community only grows from acknowledging the struggles of those within it. One of the greatest blessings of fasting is the act in itself. So this month as you set your alarms for morning suhoor, remember your brothers and sisters who must think about a whole different set of questions beyond that of whether to eat “Frosted flakes” or “Fruity Pebbles.”

I don’t think people understand how it feels to be told that you can’t partake in something that’s such a huge part of faith

”

For a long time, Maryam did not ask her doctor about fasting as a Type I Diabetic. She experimented each day with different amounts of insulin, consulting with other diabetics to see how they did it. But each person has a different experience with diabetes and there is no best practice for fasting with a chronic condition. After twelve years with diabetes and many years of trying to fast as a diabetic, Maryam finally approached her doctor about it, discussing with him her decision to try to fast. Luckily for her, he was very supportive.

The month of Ramadan is coming-- how will you help make it a healthy experience?

Not all who fast are so lucky. Many have conditions that simply cannot withstand the strains of fasting without causing danger to the individual. Also, certain cultural and generational factors influence the experience of fasting with a chronic condition. Older, immigrant Muslims are much less likely and able to consult with their doctors about fasting. And even if they do, general distrust and language barriers may prevent them from complying with their instructions. Many patients do not even bring up fasting with their doctors for fear that they will be forbidden from even trying. This may have dangerous effects on the individual’s condition, leading to negative complications and even hospitalization. As a community, there is much we can do to help prevent this. One

A diabetic patient getting their blood sugar levels tested. Credit: Oskar Annermarken (Creative Commons)

Salti, Ibrahim, et al. “A Population-Based Study of Diabetes and Its Characteristics During the Fasting Month of Ramadan in 13 Countries Results of the Epidemiology of Diabetes and Ramadan 1422/2001 (EPIDIAR) study.”Diabetes care 27.10 (2004): 2306-2311.

Feature

Praying in Public

If you see a Muslim praying in public, please don’t call the cops

By: Michael Oshiro “It’s a little chilly out, huh?” The female officer’s attempt at small talk did nothing to ease that fearful pit in my stomach, the one that black and brown folks get when they see a police cruiser pull up behind their cars or slowly roll along next to them when they walk down the block. I felt a twisting, churning knot from my stomach, resulting from a combination of fear and anxiety from knowing that many of these encounters leave dark bodies lying dead in the streets or result in physically and emotionally scarring arrests that perpetuate the idea that only people of color commit crime. I knew exactly why she was small-talking me. I was a Muslim and I had prayed in public. —– Prayer, or salah, is one of the five pillars of Islam. We submit ourselves to Allah (May He Be Glorified and Exalted) five times a day, bowing and prostrating ourselves in the direction of the Ka’ba . These five prayers should be performed at specific times, which for many Muslims, can be easily found online or on smartphone apps. These prayers are not only a way for us to submit ourselves to Allah and keep Him in constant remembrance (dhikr), but also a way for us to give thanks and communicate with Him frequently. As can be expected, many times we are not able to pray exactly at the correct time, whether we are caught up at work, in class, traveling, etc. It is generally accepted that we can make up these prayers as soon as we are able to. This is why you often find us praying all throughout the day, at various times behind Kerckhoff Hall. As a very recent convert to Islam, I have had several lively discussions with my brothers and sisters concerning public prayer. My experience is that the Muslim community is fairly split as to whether we should pray in public spaces. On one hand, being a Muslim in the US has a very racialized, xenophobic meaning, particularly after 9/11. By praying publicly, we place ourselves in a position to experience racial profiling and bigotry by certain individuals who woefully misunderstand our religion. So many feel it’s better to pray at home or in a safer space. On the other hand, many Muslims feel that our obligation and civil right to pray in public supersedes racist and xenophobic reactions, and that we as a community should not feel afraid to pray publicly. I have personally practiced both; I’ve prayed pre-dawn (fajr) prayer in Union Station, mid-day (dhuhr) prayer on a Caltrain platform in San Francisco, and afternoon prayer (asr) in front of the National History Museum. I’ve also made the decision to wait until I got home or to campus to pray because of large crowds or because there was a lack of private or clean space to lay my prayer mat. I’ve also avoided public prayer because I’m aware of how my appearance has been racialized as being suspicious and violent as a brown, bearded male. Ultimately, the decision to pray publicly is rarely an easy one. —– I got to the Tustin Metrolink station at about noon, in preparation for the 12:16 train back to Los Angeles. An electronic banner notified riders that the train to Los Angeles was running 15 minutes late. I had yet to pray mid-day prayer (dhuhr), and realized I had plenty of time to pray before the

Men praying. Credit: Irumge (Wiki Commons)

train arrived. Before we pray, Muslims ritually cleanse and purify ourselves (wudu) by washing our hands, face, arms and feet. I quickly walked over to the gas station across the street to use the bathroom and returned to the station. I set up my prayer mat facing the Ka’ba on the long ramp adjacent to the station, away from the tracks and pedestrian traffic. After finishing, I remained near the ramp, listening to music. I glanced to my left and saw a group of 3 white women staring at me, conversing in hushed voices, and knew exactly what they were thinking. Terrorist.

“Yes, just visiting a friend,” I replied.

As a Chicano, I’m quite familiar with the look of disdain that I tend to garner from whites. It’s one of those daily occurrences that people of color are all too familiar with; the stare followed by those silent musings of racist thought. It happens, we process it, and typically we just move on with our day, cataloguing it in our index of white supremacy experience.

“Yeah, since noon. It’s running about 20 minutes late. But it’s here now.”

As the bright headlight of the train began to shimmer on the horizon, I saw a female officer come up the stairs and walk over to the group of women. They talked about something amusing, as the group laughed lightly at the officer’s comments. Then one of the women pointed directly at me, and the officer walked my way. Damn, I thought. Damn I should have waited until I got home.

I know you’re going to ask, why are you pretending to talk me up? “Do you live in LA?” “Yes.” At this point the train was less than a minute from arriving at the station. “Have you been waiting here long for the train?”

I began walking towards the train, praying that this moment would contradict my instinct, would run counter to the experience of people of color, of Muslims living in this country. “Hold on. We got a call about a suspicious person walking on the tracks who fits your description.” When you realize that you’re being racially profiled, that feeling of xenophobia and white supremacy is going to disrupt your very existence, causing anger to boil swiftly. It builds up from the gut and travels instantaneously to your brain, and then to your mouth.

“This is bullshit,” I said. “Those women called the cops because I’m Muslim and I was praying. I was By praying publicly, we place ourselves in nowhere near the tracks.” I pointed to the area where I prayed and told her to check any of the a position to experience racial profiling and security cameras. I have to admit, I was surprised bigotry by certain individuals who woefully that her facial expression changed to one of sympathy and understanding. Maybe it was because misunderstand our religion. she was a woman of color, and in that moment, Her conversation with me was casual, mentioning the weath- her position as a law enforcement official was superseded by her position as both a woman and a person of color, who had er and noting the recent chill in Southern California. confronted white supremacy in countless ways throughout Go ahead. Just say it. her own life. “So are you visiting town?” “Oh,” she said. I walked towards the entryway of the train

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and she didn’t follow. I turned back to make sure that this wasn’t seen as an act of defiance or resistance, to confirm that she was ok with me entering that train. Again, this is a reality that folks of color must confront; a mistake as simple as walking away can lead to us getting shot. Two white male officers bounded up the stairs, ran towards me, and told me to wait. My anger at this point escalated, knowing that I was very likely not to receive the same glance of sympathy from these officers. The barrage of questions began: where are you from, do you live here, were you ever on the tracks, what country are you from? Each one reeked of white hegemony and xenophobia, stung with bigotry and ignorance. Again I repeated, “You got a call because I’m Muslim and I was praying. Security tapes can confirm this. Pull the racist white women off the train, have them try and explain their racist lies.”

Community

Revive. Renew. Restore.

Islah L.A.

By: Ayah Bany-Mohammed

“I cannot miss this train, I cannot miss this train, I cannot miss this train,” I repeated. I was allowed to board the train after a couple more minutes of questions, and pressure from the conductor that he needed to leave. —– I’ve only been ‘officially’ Muslim for just over three months. Three months, and I’ve already been profiled. Imagine this multiplied by decades, centuries. Muslims in this country are racially abused every day. We’re attacked when we pray, we’re attacked as activists against the Israeli occupation of Palestine, we’re profiled while traveling, and we’re the unjust victims of a misguided and racist war on terror. This racial animosity is even extending to our Sikh brothers and sisters, who are being attacked and killed because bigots think they’re Muslims. The actions of a small, marginal group are being collectively punished through these acts of racial profiling and xenophobia. We’ve become a target because we’re allegedly the biggest threat to the American people. Nevermind that the overwhelming majority of mass terrorist attacks (which is what mass shootings are) in the years since 9/11 have been committed by white males. Nevermind that numerous advocacy groups and government reports have shown that right-wing, white terrorism is responsible for the majority of terrorist incidents in this country since the Oklahoma City bombings in 1995. Yet, it seems that America doesn’t follow it’s own pattern of racial exclusion when it’s “attacked.” They labeled native Mexicans as terrorists during westward expansion and the battle for the Alamo. They gathered up and interned the Japanese during WWII. Yet white supremacy won’t allow for this country to profile it’s own, despite the clear evidence. It’s easier for America to place the blame at the feet of the “Other.” It’s important that we, as a religious community, are allowed to practice our religion freely, and not feel like we have to weigh the possibility of physical or emotional harm against our desire to pray. To pray. Safely and without harm. My decision to pray publicly is not only my way of showing remembrance and submission to Allah (SWT). It has become, for many of us, a political act. An act of solidarity for the countless Muslims we see and don’t see, who also pray in public—an act of solidarity for those who don’t feel safe enough to pray publicly. Maybe seeing one or several of us praying publicly will be the push for someone else to feel more comfortable exercising their right to express their religious beliefs. I’ve even seen public prayer be a moment of education for those not familiar with Islam. It is not a criminal act. So the next time you see a Muslim praying in public, please don’t call the cops.

Islah students with Mentors for Acadmeic and Peer Support staff at UCLA’s Community Programs Office’s end of the year banquet.

Getting outside of the UCLA bubble and into the city of Los Angeles, one will find a beacon of light on the corner of Slauson and Crenshaw. Islah L.A., founded in 2007, is a community restoration initiative led by Imam Jihad Saafir of Masjid Ibadullah aimed at serving people through spiritual guidance, educational opportunity, emotional support, civic engagement and economic empowerment.

extra-curricular activities to build their character and leadership skills. Young kids will partake in community gardening, humanitarian days, and physical exercise routines. The goal is to raise these kids to be community servants, rooted in their faith and cultural identity. An exciting aspect of Islah Academy is its partnership with two of the MSA at UCLA’s projects, UVP (the UMMA Volunteer Project) and MAPS (Mentors for Academic and Peer Support). Volunteers from these two projects go to site at Islah Academy and lead activities for the students. Members of UVP teach health lessons to the kids and lead hands-on activities on health and wellness. Members of MAPS will lead group activities where they’ll highlight an important issue happening or touch on stories from the seerah (Islamic tradition).

The story of Islah L.A. is beautiful, it stems from the tradition and example of the Prophet Muhammad (pbuh) of rectifying societal ills and leaving one’s environment in a better state than first encountered. Imam Jihad grew up in this community and witnessed firsthand the problems that plagued it. The masjid itself, Masjid Ibadullah started in 1985 by a group of families who began meeting in a basement of a store to pray and practice their faith. The Imam was Saadiq Saafir, Imam Jihad’s father. Over the years the masjid established itself and expanded, offering classes for community members, Many of the volunteers have established a strong relationship starting up homeless feedings, running interfaith events, and with the kids, and the opportunity these projects have had prison outreach programs. There were many problems in the in contributing to the work of Islah L.A. has been humbling inner city, and these programs were very impactful. Islah L.A. and rewarding. as a center for the broader community and visionary initiative became official in 2007, continuing these programs and The story of Islah L.A. is beautiful, it stems from the trathis goal of reviving dition and example of the Prophet Muhammad (pbuh) of and restoring the rectifying societal ills and leaving one’s environment in a surrounding area.

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better state than first encountered.

Today, we see one of the many fruits of Islah L.A.’s work in the recently established Islah Academy, a private school opened at the center to serve underserved families and raise the community’s youth. Islah Academy does so by offering the strong core curricula in other schools in addition to Islamic and cultural studies. Islah focuses a lot on nourishing a child’s physical, emotional, and spiritual needs to their academic ones. Teachers that are like mentor figures make up the staff, and the children engage in various

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Please, if you are reading this, get involved with the MSA projects! It is imperative that we leave campus and get into the community around us and serve. We are so privileged and unaware of what is beyond Hilgard and Westwood. It is our responsibility to continue the work set up through these projects. We hope that this partnership with the academy grows and we can continue to strive for islah, or revival, for our broader community--starting off in Los Angeles.

Community

Satire: An Open Letter to Muslims

99 practical steps for ending islamophobia By: Wali Kamal 1. Become a sports superstar Previous generations have had their sporting icons. Muhammad Ali. Kareem Abdul Jabbar. Hakeem Olajuwan. Cat Stevens. They were the best during their time, but now we don’t have any any Muslim players whom we can call “superstar” in mainstream sports. Ibtihaj Muhammad is amazing, but a Muslim fencing superstar only gives way to jokes about Islam being spread by the sword. But why hasn’t it happened in recent memory?

4. Condemn all the things It seems to be an expectation nowadays that every Muslim is an official spokesperson for Islam. First of all, explain how that perception is flawed, that the average Ayesha Muslim should not be responsible for the actions of rando extremists. Unfortunately, people will still expect us to condemn stuff, so whatever. Just condemn everything bad, which we may or may not be expected to condemn.

This goal is attainable, because most of the youth these days are into sports. But this begs the question, why haven’t we been able to cultivate talent? In fact, we don’t even need talent, just an uncanny ability to win, a la Tim Tebow. All those basketball hoops at the masjid, what are they for? As in most things, the Muslim community could be doing better. To all you folks out there with NBA dreams, don’t let those dreams die. Do it for your religion.

5. Be a considerate driver This is especially pertinent if you are identifiably Muslim or have a tasbeeh dangling from your rearview mirror. Or any sort of Muslimly/free Palestine bumper sticker. Heck, even a “Coexist” bumper sticker. It’s unfair to put that kind of pressure on muhajabas and brothers with beards, but sometimes, one bad impression is all it takes to create an Islamophobe. Of course, this is a reminder to myself first and foremost, because I am probably responsible for several Islamophobes because of my bad driving.

2. Win arguments on the internet You all probably are avid users of the internet, so you don’t need me to tell you just how bad the comment section on most news websites can be. Much of the time, the most egregious of comments pass with no objection, and they can even get tons of upvotes. We need to win the PR war on a grassroots level. I’m not talking about tumblr. I’m talking about reddit. I’m talking about the comment section of every facebook post from the Washington Post and The Atlantic. This will require having a more formal understanding of Islam than what you’ve learned from normal interactions. You may have to re-enroll in Sunday school. I’m calling on all the keyboard warriors! 3. Pursue a career in media Every armchair pundit has said it at some point. Most of the time, it’s an uncle at a dinner party. “We need more Muslims in the media.” I don’t believe they were referring to social media (though some of your people’s twitter game is FIRE). We can’t rely on other people to tell our stories about us. And we can’t rely on Ben Affleck to be our primary advocate in talk shows. He’s the hero we deserve, but not the one we need right now (this is not an endorsement for him as Batman). Reza Aslan is pretty good though.

6. “Just stop being super annoying, and just be chill” I asked my non-Muslim roommate the question “How do we end islamophobia?”. He responded with the aforementioned. Quite frankly I don’t know what that entails. But it seems like promising advice. 7. Be cognizant of when you might accidentally be imposing your religion on someone else. i.e. be cognizant of ‘creeping Shariah’ In doing so, dispel the notion that Muslim are slowly trying to trick people into being Muslim. The idea of creeping Shariah is ludicrous anyways -- Shariah is supposed to be thrust on people suddenly, all at once. (That was a joke. Nobody should force a religious doctrine on anybody else. The Quran says “La ikraha fi din”, “there is no compulsion in religion.”) 8. Make dua for the people Ask God to guide people. Islamophobia has been around since the time of the Prophet (saws). Having tawakkul is important, and exercising steadfastness in the face of such trials is paramount. But patience does not imply complacency.

I’m an Optimist

Therefore, I’m a believer By: Maryam Shehata

We often find ourselves worrying about school, money, careers, safety, happiness, and finding the “one,” among others things; but with reliance and tawakkul (trust) in Allah (swt), all these concerns should diminish. “And whosoever fears Allah and keeps his duty to him, He will grant them a way out, and will provide for them in ways unimagined. And whoever places their trust in Allah, then Allah is their sufficiency. Allah’s affair will surely come to pass–and Allah has made a clear decree for everything.” [Qur’an, Surat al-Talaq, 65: 2-3] When the Quran states, “And whosoever fears Allah and keeps his duty to him,” some may exclude themselves from this category because they assume they have not kept their “duty.” They feel they have done too many bad deeds or one very bad one, and they lose hope. One may think, “How can Allah forgive me? My bad actions are too vast,” however, one of our duties as Muslims is to ask Allah (swt) for forgiveness. Adam (saws), one of our beloved prophets, received a command directly from Allah (swt), yet Adam still disobeyed. But there was a difference between Allah’s treatment of the disobedience of Adam and Iblis (Shaytan). The reason for that difference is that the former asked for forgiveness and the latter did not. If Allah can forgive Adam, why do you think He won’t forgive you?

This idea of forgiveness is key because a huge part of tawakkul (trust) in Allah is trusting that He will accept your plea for forgiveness; all you have to do is ask. Remember, Allah is The Most Merciful, and if you do not believe Allah is capable of forgiving you, you are denying this true statement. Allah is also named Al-Wahhab (The Giver of All) and Al-Muhaymin (The Gaurdian), so when you believe that Allah cannot protect or provide for you; you are denying these statements as well. “So remember Me; I will remember you. And be grateful to Me and do not deny Me.” [Quran, Surat Al-Baqara, 2:152] No matter our age, our future is one of our biggest concerns, so it is crucial to put our trust in Allah (swt). Having this mindset will give you relief from your stress and worries. When things do not go your way, say “Alhamdulillah” because these occurrences are clear examples that we truly do not know what is best for ourselves. It is even a reminder that Allah (swt) is right there with you. Rather than focusing on individual interests to fuel your actions, turn them to the sole purpose of pleasing your Lord. Ignore what society or culture expects from you; only focus on what Allah (swt) expects from you. That is how intentions are cleared. If one is doing it all

Spirituality

ultimately for Allah (swt), there is no doubt that it can be achieved, because He gives what can be achieved. If it’s not “achieved,” it’s because He knows that something better is waiting for you. Keep praying to your Lord, asking for forgiveness, and going back to Him. Speak to Him; have a conversation with Him. You do not need to know Arabic, or specific duas— Allah (swt) understands everything and everyone. He is the closest One to you. So ask Him to solve calamities, give guidance, and give you ease because to His believers, “He will grant them a way out, and will provide for them in ways unimagined.” Take a moment to reflect on that last part, “in ways unimagined.” Knowing that Allah (swt) can provide for you in ways you can’t even imagine shows how infinite the possibilities are. Glory be to God. This means you get up, you work hard, and you prove to your Creator that you are willing to strive for what you want that will bring you closer to Him. As the Prophet (saws) advised “Tie your camel and then put your trust in Allah.” In other words, always plan every plan you can from A to Z, but be content and trust that whatever plan you end up with, that is the plan Allah knows is best. This comes with having full reliance in Allah (swt). One of the biggest roadblocks to gaining full reliance on Allah (swt) is often because one doesn’t have the physical means for what one desires, and one believes one must have that for the desire to be fulfilled. However, true reliance is not caring whatsoever about whether the means are available or not, because all matters are in the hands of Allah. All Allah (swt) has to say is “Be and it becomes.” Allah (swt) is capable of everything, right? You don’t deny that in words, but you might not realize that you are denying it with your thoughts and/or actions. Allah (swt) is the reason your heart is beating at this moment and every moment thereafter. He is closer to you than your jugular vein. He knows in every moment where every fish is in the sea. He created the universe. Just think about this droplet of an infinite sea of capabilities Allah (swt) has and then tell me why you have ever worried.

Nation By: Saadia Khan People are laggin’ This world has become so stagnant. Disease, poverty, hunger, violence is like a magnet Elites at the top watching this world become rampant All in the name of love, money and power What happened to taking care of one another? We had messengers letting us know how to be in peace with one another, Really think our Creator would let us live without an instruction manual? Religion ain’t always about rules and regulations-- it’s about knowing what’s real and revelation. This world is only temporary-- and sometimes I forget about the entirety of the eternity. Don’t be deluded by the glamour and sin of this life, remember it’s His Way of testing us on if we act on what’s wrong or what’s right.

When you have the most capable deity by your side, you couldn’t be anything less than stress-free and worry-free. You can’t be anything less than happy and content with all that has occurred to you. Everything happens for a purposeful reason! Even if you stub your toe in a corner you should thank God because just a prick of a finger is Allah forgiving you for sins. Aisha (may Allah be pleased with her) reported that the Messenger of Allah (saws) said, “For any adversity a Muslim suffers, Allah erases some of his sins, even though it may be no more than a thorn pricking him.” (Related by AlBukhari). Or that occurrence possibly happened to delay you from being a split second away from an accident happening later that day. We don’t really know— but that’s okay. It’s okay to not know because we know that Allah (swt) knows. And that’s all we need to know. There is another hadith presented by Bukari and Muslim where the Prophet (saws) mentioned seventy thousand people who will enter paradise without reckoning. He (saws) said regarding their characteristics “.… they are those who do not ask for incantation, are not pessimistic (or perceive illomens), or use cauterisation; they rely totally on Allah (swt).” So as Muslims, we are optimistic, therefore we are believers. Let us be of those seventy thousand inshaa Allah.

Everything has become so political, that as humans we forget to act on what’s instinctual. Giving to the poor, putting kids through school, giving love to the orphans- spreading peace where there is collusion Dismantling the prison system, stopping drone attacks on defenseless nations- reclaiming our freedom from the governmental institutions. Technology isn’t always a blessing, Especially when it becomes an instrument of distraction for all the caressing All the media--hundreds, all owned by the same corporations Controlling societal regulations And I know we’ve heard of all these manipulations, but we gotta get out of the stimulation (simulation), dismantling our limitations and making a proclamation to people who put us in this situation if we wanna see their dissemination and have a reputation so that when we are six feet under, we are rewarded with a bountiful inclination towards the Creator of all Creation.

Expressions

“When feeli side you ng lonely, rem ind you .M rself tha will gran ake Him your tG best frie t you a place in nd forev od is behowever, heav er and H tak e it. Don’t e advantage of en. When feeli ng alon the mom allow th e e e you whe nt and e feeling o mbrace yourself n alone. You ca f loneliness to c n and allo o a n lw sum a ys find c w it to b ing expe ompany e e o r n ie e n o c in f th es o dents an d VPs a f your life. Also e most empowe r during t e usually alway , your MSA Pre rs sc heir term si, don’t le outing for mar -Haidar r t ia t Anwar, ge Political hem fool ya!” Science major “College is the time for learning, growing, and exploring. Engage and challenge yourself and don’t be scared to step outside of your comfort zone. But remember to stay true to yourself and what you believe in. There’s so much to experience and so many people to meet, especially here in LA. If you leave here only with your degree, you haven’t learnt very much.” -Maha Kazmi, Biology major

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“Everyb ody dies , but not everybo dy lives.” -J ener Sak iri

“Succe ss i made s not how f ar it you tr but the dist you aveled ance from w y -Heba ou started.” here Abule Engin bda, Electr ic eering major al “You come to UCLA with a detailed pla grades you’ll n of your fou receive, the fr r years, the iends you’ll h will be. My ad av e, the person vice to you al that you l is to hold o and embrace n loosely to th Allah’s plan. is plan You will exper those will be ience hardsh the most ben ip efi s. But ci al moments. Yo grades. And u will receive those will be th bad e -Sabrina Dah best learning ak, Human B experiences.” iology and So ciety and Span ish double majo r “He w ho wonde can no lon ge r is as g and stand ra r pause to ood as pt in a dead; we closed h i s eyes , .” - Al a b re e -Sub rt E “Mary mitted by M instein y Nouh yy/Merry-a aryam , Hum m/Ma an B yram ety ma jor an iology and S ” d Fren ch min ocior

“what’s the greatest lesson a woman should learn? that since day one, she’s already had everything she needs within herself. it’s the world that convinced her she did not.” - rupi kaur -Submitted by Rasha Howlader, Electrical Engineering major

“E x to trac ur U a an cad CLA ricu cla d st emi fo lar’s sse ud cs. r a ar n e s e Fo and all nts The edu fun cu th the are qu ca , b s o en t co ar tio ut n s ta im m ter n. yo -N ch ke e th pet sys Fo u c oo a ab b ey itiv tem cus am l ila h A an first reak need e. G is f on e bd ama . Be for pl ive ast ela na in yo us yo al, h!” g a ur som ur t U sel Bi e olo CL f. , gy A m is ajo r

“My time at UCLA was filled with ups and downs, but through any obstacle, no community supported me more than the MSA. I am grateful that I found such a diverse group of friends, a new outlook on life, and an amazing support system. I am so blessed to be a part of this amazing community. It is definitely going to be one of the things I miss the most about UCLA.” -Sofia Haq, Gender Studies major

ber e your religious duties. Remem “Try to never let school overrid All The i, Sam Asand e The Loving On that Allah SWT is Al-Wadud, , Him to ak spe , Him on rs you. So call Hearing. He loves you, He hea and how him how much you love Him vent your issues to Him and tell be the It’ll nd. frie t bes r of Him as you thankful you are to Him. Think your you’ll see how it projects into best relationship you’ll have and feel, react and speak.” everyday life in how you think, Science major -Saadia Halim Khan, Political adition. r not– rophetic tr undings–human o P f o e k a ew rro “Live in th g the rights your su . in owed you ll ts lfi h g fu ri h e it th w n d e h r soon. po oncerne you, not u u will abide within ith you.” n o p Be more c u e v a o w h rth for y aration is on this Ea llah; prep Be humble “success” is with A gy major r that ous Biolo Remembe -Anonym