 I wanted to talk to you about a woman actually that I am trying my best to model my life after, to be honest. When I read her story some years back, I just, I don't, you know when you have that, you know when you read something or you hear something about just like one particular person and you're just like, I just want to be her. Right? Like I just, even if I, even if I recognize that I can't be all that, right? I just like, give me, just give me a piece of it. And this is the great Nana Asma'u. So Nana Asma'u is the daughter of Shehua Uthman D'Anfonio, who was a great, a very great scholar, basically in the late 1700s. And long story short, he was not only, you know, he wasn't only a scholar. So when the West talked about him, they say he was just, he was the, he was like a fighter, that he was a strong fighter. But in reality, it was what is that he, that he was the Caliph basically of a very large Islamic empire that had been an Islamic empire actually, that point for hundreds and hundreds of years. And so we don't actually talk about Islamic empires inside of Africa. That's just a whole nother, you know, we just got to work on that. That's a whole nother thing. But what happened was, is that at that particular time, the, the base of the Sankhat empire, or the Caliphate, sorry, was actually closer to West Africa. But the encroachment of slavery, literally the, because slavery was introduced, of course, it was coming down through North Africa into West Africa, through the coast entire, basically entire villages, if you can imagine like entire towns. We think about villages, we think small. But in reality, some villages are very big. They're biggest cities that we know them today would be completely disappeared, right? Would be completely disappeared. So if we were to look at, let's say, in one year over the course of slavery, there's more, it's, it's recorded somewhere, somewhere into the tens of millions, right? Tens of millions of people came up missing. In one particular year, basically, let's say out of Gambia, about 2 million people came up missing. Now the entire population of Gambia is only 2.5 million people, right? So when we talk about the encroachment of slavery, what we're saying is, there are people who are stealing folks, kidnapping people in, in mass amounts and, and bringing them to the States. So at this point, there was also, I want you to, to understand what's happening. I want to give you a little bit of that historical context, because as a result, it's something that the Islamic caliphate said, we actually have to move the capital of the caliphate because of the level of, of harm and war that we're fighting on an ongoing basis. Sometimes we think of slavery, we think, oh, they distilled people, that was it. We don't know that there were actually people who were fighting on the forefront to do their best to kind of push back against it. And so they moved the caliphate and then there was also an internal conflict to be honest between, between the Muslims. And part of the internal conflict and just, you know, we have to tell us, is it okay if we tell ourselves the truth of our history? Is that okay? Okay, because then, you know, it's not usually my way to sugarcoat things. But so I want you to understand that the Muslims in West Africa are in a war against basically the, the Europeans from the Portuguese to the British that basically because of the encroachment of slavery. And then there's a war that's happening. We'll just say with some of the Northern tribes, not all, but some of the North African tribes against some of the West African tribes, because they were some of, we'll just say there were groups of folks that were, that were saying, well, you know, we were warring with you guys. It's okay to say, to sell you into slavery for a number of reasons. The details of that we can talk about later if you, if you want. But the point is, is that he moved the caliphate and there is a war on two fronts, right? Like we're trying to solve an internal conflict, right? While at the same time, we have a very large enemy from the outside. And the daughter of the, basically of the caliphate, once Shehua Uthman, who was growing up and when she began, she was in her young 20s. Basically, she herself was also half of the Quran. She was considered someone who was a master of Maliki Fiqh. She was also a poet. But she decided basically the way that these men are behaving and fighting amongst themselves, I've got no time for it. She literally started a woman's movement of her own. And this movement basically is, she decided, you know what? Because inside of that, so you've got this political war going on, inside of that, the Muslim community of some, not all, are debating whether or not women, because of, because of what's happening, should women go out? Maybe we should shut down the girls schools of, because at that time that they were very large institutions where women, when girls were memorizing Quran and learning Maliki Fiqh, there was like a push. It always happens during conflict, political conflict. It becomes a question, maybe we, in order to protect our women, we should keep them at home, right? That we shouldn't let them go out to the institution out of fear. None of Asma'u, may Allah Subh'anaHu Wa Ta-A'la continue to just elevate her rank and expand her decided, I'm not having that. So basically, she began with a group of women in her area. And she said, what is that feedback? Right? That far? So basically, she started with a small group of women and she brought these women together and she was like, listen, this is what we got to do. There are number one, we have to make sure that women, no matter where they are, understand their Dean, that they understand their personal relationship with Allah Subh'anaHu Wa Ta-A'la, that they don't become disconnected from the Quran and their spiritual tradition. We have to make sure that these women know their Fiqh because this is also, we're in spiritual warfare. This is not just a political issue. We're in a matter of spiritual warfare. We have to make sure that these women, that their prayers are accepted. On top of that, Subh'anaHu Wa Ta-A'la, she said that what happens in the midst of war is that Subh'anaHu Wa Ta-A'la, the people that are most affected are women and children. So she said we have to make sure that these women also have their own means of economic empowerment and they have to know how to do it in a halal manner. They have to know how do they start their own businesses and have their own businesses and they're going to do it according to Fiqh, not according to we just got to do what we got to do, but they were going to know how to do it so that those women would have to Fiqh inside of their affairs. She also said, we know that Subh'anaHu Wa Ta-A'la, she said in some of these areas that people don't have, you know, people don't actually have access to water. We have to make sure that people always have access to water, that we want to make, we have to still take care of our people because when the caliphate moves, right, then basically it's like the capitals going, they, they, her fear was like, now the capitol is going to be that place where people, you know, the elite can also move, but everybody can't move. Everyone can't afford to move. Who's got a tissue for me? I don't have a tissue. Somebody have a tissue? It's okay, we know what's happening. Thank you. So she understood that everybody can't move, but also she understood that because of the encroachment of slavery, I want us to think about it for a minute. If you go into a region and you steal the most, you steal basically let's say those that could be the labor and the ones who were going to be able to do the work. And we're not just talking about the farmers, right? We're also talking about the muscle. We're also talking about the stealing of the army. We're also talking about the stealing of the teachers. We're talking about the stealing of the, of the builders of the craftsmen. We're talking about those who do construction. We're talking about the doctors. We're talking about the Quran teacher. We're talking about, we're not, sometimes we think it's just one class. If we say we're going to steal, right? Majority of this place, who's going to be left? The weak, the vulnerable. And so what she says is, you know, what happens in these situations is sometimes they won't have, they won't have proper access to food. We've got to make sure that these populations are still taking care of. And lastly, she said, of course, in these situations is that if, you know, if women are having babies, if people are getting sick because of not having clean water, they've got to have access to healthcare. So basically she started with a small group of women. And to make a long story short, every time she would go into a village and she would make sure that the, that village would have those five things. She would always come and teach sacred knowledge, making sure that they knew their Dean properly. They knew they studied Akida. They would study Maliki Fiqh. She would make sure then that they had some kind of economic arm by which those women would be able to sustain themselves. She would, so then she would also build a school and she would build a clinic. And she then trained a group of women who were in that village that she would train them to the point that now I can hand over this project to you. So you don't, if they tell you you can't come into the masjid, you don't have to worry about it because your job is to make sure that these women, the women in this particular area, know their Dean fully intact and that they are not dependent upon anyone economically because they know how to sustain themselves. That they have established their own businesses. When it comes to, she looked at, okay, who are the midwives and the conveyors one, right? And we can train one of you to be the midwife. Then your job is to train somebody else and to get an apprentice. So then we're taking care of our own healthcare. She did that in over 800 villages. I know, raise your hand if you're like, can I just have a piece of just a little bit, just a teeny bit, right? So I'm like, wait a minute, first you didn't just train and in every, in every village she went to, she made sure she left a group of women who were basically who were at a scholarly level that they could then train the other women that they then became responsible to date. We still have the, we still have that definitely throughout Senegal, definitely throughout places in Nigeria and Gambia and Mauritania, you have places where women have their own centers, their own Qur'an memorization centers. They study Maliki Fiqh. They have their own, what they call it, they call it, even they call it a susu in terms of the way they support each other. I tell us this to say that a lot of times as women, I give you this story to, it's exactly what we're talking about when we talk about having a level of faith, right? And resilience and knowing what is, you don't actually need to know it all. And you don't actually need the support of every man in the Muslim. I know, please maybe, you know, so I'll close the doors because I don't want nobody to get mad. But in our, you know, sometimes we're so focused on, well, the men won't let me, you know, the men are holding us back or the blah, blah, blah, blah, blah, blah, blah, blah, right? Whatever it is as opposed to let them run their affairs and let us run ours, right? That they are not basically look for the path of least resistance. I'm not concerned some Hanalah, you as women, you're raising men. You're raising them. So if you want something different, then you make something different, right? You want a different reality for the next generation? You're the one responsible for that. Trust me. Trust me. So when I think about Subhanallah, us, like even, you know, all of you familiar with the Qubaisi movement, right? Inside of Syria. Yes, no. Alhamdulillah. What was it? It was a group of women who said, I don't know what these men are teaching. No, am I concerned? But I know where Subhanallah, the, if I, if we get to the root of all of them, if I get to the um of the umma, if I get to the root of this force, that's where the change is going to happen, right? That's where it's going to happen. And we Subhanallah in America, we've gotten it, we've gotten it so twisted that we're so, we're so busy and it's funny because on one hand, we understand it. If I say to you, the power, the, the, you know, powers with the people, you understand that? Well, somehow you're more concerned about the Imam than the people who are following him. When the Imam does not actually get any object unless the people, unless he has a Jama'at. And if you're contingent, you're, if you're in, contingent, making your deen contingent upon, you're in front, something like that. Okay. You know what I'm trying to say though, right? If you're just pinning your deen on this one person, when you yourself, right, and I see it, we're not knowledgeable about our own deen. So if the Imam makes a mistake and he, you know, he's, if he salams out in the third raka'at, and you know that therefore, but you don't know what you're supposed to do, you also have a personal responsibility to know your deen. We have a personal, and Alhamdulillah, you have enough teachers inside of your, I'm actually impressed with you to be honest. I'm very impressed with you in the Bay. Like you, you can't, you guys can't cry that we don't have female scholars. You can't cry that you can't make that claim. You wouldn't be able to say that and be accurate. Honestly, you have teachers who are, masha'Allah, organizing for you, calling me all the way from the Gambia. You have women who are organizers and your professionals, right? Some of you are entrepreneurs, have your own businesses. Some of you, I mean, masha'Allah, you're probably in this room alone. We probably have about a hundred powerhouses in this room alone, but we have to act collectively. We have to be those women who are saying, I don't know what's going on out there, nor am I really concerned, right? That I know what's happening in here. I know what I'm, I'm, I'm concerned about making sure that we stay consistent. And yes, it cannot just be on the, you know, yes, it's on a religious standpoint. It's important. I want to talk a little bit about the way that we are addressing as women. I hope y'all don't get mad at me. If you do, it's okay. I love you anyway. How we as women are beginning to address the, what I would say, the incumbent, I don't know. My English is lacking these days. Make do after me. The encroaching threat, that's what I want to say, that we have a number of threats to you, to your, to your daughters, to your, to your most basic identity. But aren't we using the methods of Islam and the prophetic example and the teaching that we've been given in order to address it? And if you are waiting, men, I'm going to tell you a funny story. I wish it was funny, but it's not really. I was at a conference, let's just say in the conference, there was a moment of like difficulty. So there was a break and then it was like, okay, let's huddle up and figure out how are we going to address basically the, the conflict that happened in the session. So we came to convene and as we were convening, I wasn't in the session. I knew what the session was about. I wasn't in that session for a reason. But when it came to convene, they said, can you please come and you know, help us figure out how we're going to go back and to address the problem. So I said, Bismillah. In the course of that, someone who is a scholar graduated with many degrees in Islamic studies, also has multiple degrees, let's say in a, in the American, from an American academic standpoint, said to me, the truth is, is that we don't have any idea what you women are talking about. He said, I'm just going to be very honest with you. I said, please be. He said, when you women talk about that you guys get broken, he said, I don't know what that broken is. I literally was like, are you for real? He's like, I'm being honest. I don't know what you're talking about. In that moment, I said to myself, I actually then tried to explain it. Then I realized we're depending on someone to teach us the Islamic sciences of the heart that have no idea about, about not just the condition of your heart, but the anatomy of your heart. So we're expecting someone to do heart surgery on us that doesn't even know what is in your heart. What is your heart? How does it work? Immediately I said, at that moment, I need to call all my sisters who study, who are in this work and say, it's important that just for now, I don't mean this in a bad, I don't mean it in a badly. It's not a, it's not a discredit to them. That's, that's not my fear. I'm not worried about that. It's not about a discredit to them. It became a serious charge for us. Sometimes we're looking at somebody else's inadequacy when in reality you are the change that you're looking for. And so when I think about the story of Nana Asmau, she, there's something that you have been gifted with as women. It's a, it's a, it's like a gift that Allah subhanahu wa ta'ala just adorned you with that other people just didn't get it. And it's, it's like the, it's literally the filament in a light bulb that Masha Allah, the casing, right? Right? It looks like it's out front. It looks like it's the light bulb, but really it's the filament inside that makes it work. That's what you are. And so I go back to say this, when we respond to our circumstances, our societal circumstances in a, with a philosophy or a methodology that is not consistent with the Quran and the prophetic example, number one, we lose credibility. That's the first thing we lose credibility. And number two, eventually it's going to harm our own selves. Let me give you an example. In the feminist movement, they rah, rah, rah and philosophize themselves out of their own identity. So the whole point initially was to talk about our empowerment as women and to talk about this is my place as women and to fight for the rights of women. That was the point, right? That was the point. But see, when you keep acting out of a way, that's not a straight path. Now you're not a woman. The one who was a woman is no longer a woman. She's a birthing person, a chest feeder. Anybody can be you. Actually your womanhood is not that, it's a commodity. We could just change some parts and then anybody can be you. Not only we just change your parts and anybody can be you, I could just claim it and you must call me that. And your rights that you had, that you fought for, whether it be in the sports realm or in other realms, you soldier, you said yourself, you were so equal, so same. We were the same, same, same, same, same. Then men say, well, then we're the same. So now we compete and we're the same. So now men who claim to be women can now compete with you and then say, well, you have no problem that you should lose because I'm a woman too. So going back to what I was saying as it relates to meaning that when we, you can, you can have actually a righteous intention. But if you don't have the correct methodology for how to address the problem, then you'll actually end up with a bigger problem than what you started with. So in our situation as Muslim women, what we did, they spoke to our pain. They spoke to certain injustices that were happening with us. They spoke to the, to the issues of gender injustice. But because they used a man made model in order to address the problem, literally in the end, it becomes something that by which we're almost becoming a renegade out of our Dean. So when we look at our, when we look at the likes of Nana, I smile what I love about her methodology. That's just so weird, right? But don't worry, we're going to pray. Right? Right. They definitely right. Okay. So the, the point is that in the case of Nana, I smile, what I loved about the way that she said, we need to address the problem is that the first thing is that these women have to know their Dean, right? Now at that time, there wasn't a question. And I actually find this beautifully and uncanny that there, there's something that you don't actually, you don't have to tell a woman who's raised in tradition about being a woman. Like the thought that somebody else can be a woman for her that's laughable. But the fact that we are in 2023, somehow thinking that now we are the first people to somehow come up with like this great idea is laughable. But we as Muslim women have actually began, right? To even start studying, taking up four or five years of study on something without first having a proper foundation and our Akida. What if I were to ask you from an Akida standpoint, who are you as a woman? Right? And if you tell me a mother, I'm going to shout from the top of my lungs. Because our mother, I inshallah was definitely a woman and she never had children. If we look at, you know, Queen Asya, the woman who raised Musa, who's known as one of the most four perfect women, right? She never had children. So we are that's the, my whole point is that we are, you know, somehow even like we're invested and we're following these and we're down for this and we're following this method, blah, blah, blah. That's the method I'm going to go. We have mistaken when we talk about resilience and resistance, we have come to a resistance movement, misunderstanding that our resistance is a resistance to Shaitan and the, and the Dijal and his army and their thinking and their ways and their methodology. That our resistance is a submission to Allah, no matter what, that's our resistance. That our resilience is to stand up for this is you won't, you will not encroach upon deem. And you as women, subhanallah, you're, you're, you are created to be hafidantin and ghayb, hafidantin and ghayb meaning that you are the preservers of the unseen. When we look, I want you to understand this about yourself because it's so significant. What does it mean for Allah subhanahu wa ta'ala to name you as the hafidantin and ghayb? The first thing is that I'll give you an example. And our mother Khadija, right? Or even in the, in the mother of Musa, in the mother of Musa, Allah subhanahu wa ta'ala is giving her in ham. He's speaking to her. That he's given her revelation that I'm going to inspire you and to protect something and you're the way that you're going to protect and guard over it. You have no idea this is, this is about to be serious. Like the mother of Musa is holding a big secret that we don't talk about. The mother of Musa is told my Allah subhanahu wa ta'ala, don't worry. I'm going to return him to you and I'm going to make him from amongst the messengers. Is that not revelation? But this is this, this is the secret that she's holding and her job is to be a guardian over that which hasn't been told yet. About that which hasn't been revealed yet. When we look at our mother Khadija, Allah subhanahu wa ta'ala anha and the way that she loves and takes care of and supports the Prophet sallallahu alayhi wa alayhi wa sallam, that Allah put her in that position because of her qualities, because of what she brings to the table. And I'm not talking about her finances. I'm talking about her character. What is she preserving? What is she protecting? She's protecting rahmat al alamin. We could go into some of, there's so many, so many aspects of what it means. But your, this is why even historically women were known to be the preservers of ahadith. They're known to be the preservers of the prophetic tradition. That's the role we've played in society until now. Right? That you are the preservers of prophetic tradition. That the way that someone, one of the key ways to know whether or not ahadith was sound was whether or not it was what, there's a woman in its chain because she's never known to be a fabricator, to fabricate ahadith. So I just want to say that as we're talking about this, you know, there are a number of enemies that you've got to be resilient over. And I'm sure you've heard it in this message. What are your four enemies? Shaitan, nafs, shaitan, or Iblis. You know, you know Iblis comes from, okay, I'll tell you in a minute. Let's first get to it. So dunya, hope of dunya, love of dunya. These are your four enemies. Iblis comes from the root word balasah, which means to be hopeless. So one of the biggest things that that how shaitan comes to you and whispers to you. Is that sense of it's not going to get any better. That sense of hopelessness. They're not going to let us, you know, they just keep pushing me down. They're not responding. They're not listening. As opposed to why are you even inside my framework? That's the actually that's the beauty of women having gendered spaces in Islam. The beauty of women having gendered spaces is for us to understand you, you are a Jama'at. You are a power. One of the biggest ways, and I want us to not think it's small. I'm just, I'm going to emphasize it in 10 different ways. Is that our resilience, how do you gain the confidence? You've got to study the women and how we're in within the prophetic tradition. Subhanallah. You guys are all familiar with Nusayba, right? To me, that's like that. I just love her. She's like one of my, you know, my great loves where subhanallah, she's, she's in the tent of women who are helping the wounded and the men subhanallah, the archers on the mound descend from their position, the battle of Uhud. And she can see the warring army coming from one side and the prophets on the line. It's not coming up on the other, right? And she doesn't say, stand there, come on, these men, oh my God, let me go running around and tell these men what they need to do. No, she just ran up the mountain, right? Stood between the soldiers and the prophets on the line. And she defended the prophets on the line and said, it even saves his life until they realize, oh my goodness, we need to go back to our position. Why did she do that? Because she's a preserver. That who we are is that we're someone who are preservers of this dean. And so we can't throw our dean behind our backs, thinking that we're, that Islam is that which will press us. And I've got to run towards some kind of anything, liberation of any type that's somehow going to set me free. Trust me, that's going to leave you with shaitan is going to put you in a trap and then sit back and laugh at you. I definitely, he's laughing at us in our current gender politics. You people are so confused, you don't know what you are. So it becomes incumbent upon us. Number one, I've already said it, like I said, I'm emphasizing it in 10 different ways. We've got to come together to study our own dean and become rooted. We got to know it, like know it, like know it, like know it, like know it. And then we've got to come together and build institution together. And we've got to make sure there's a, there's a care and concern that we have to have for each other on a regular basis. Do you need anything? I know you just had a baby, let's get this rotation going, make sure you have food. You know, there should be definitely, there should be no one in our, in our community. That's why I don't think nobody in the bay is hungry. No, there's a lot of people hungry in the bay. Yeah, MCC feeds 400 people. So Allah, that's, that's shameful. Like in a place so wealthy, like for there to be people who are, that's, that's shameful. That's shameful. Yeah. So we have to make, you guys are organizing, you're feeding people, right? There are people who are involved with that. You want to be involved with that. That's one of the first commandments that the Prophet Sallallahu alayhi wa sallam said and gave when he entered into Medina. Give salam and feed people. Right. So you guys are doing that. But that's, I cannot say enough, enough, enough, enough, even when we're thinking about going into business, when we're thinking about organizing, you, you got to ask, what are the rulings on how do we, how do we do that? How do we do it so that we can be sure we're having Tulfiq with Afia and that we're doing it according to the way Allah and His Messenger have to create? What are the rules and regulations about that? So that we can have success if we're doing it when Ahirah. Testing, you know, testing on an individual level, that part is promise. Allah say, you will, you will, did you think that you will be left alone and not be tested? Saying you believe in not be tested? Of course you will. Like that's the part of the, you know, that's, that's a part of the process. You squeeze a lemon, what are you going to get? Lemon juice. If you squeeze an apple, what are you going to get? Huh? Apple juice. If you squeeze a moutain, what are you going to get? Don't tell me moutain juice. You should get, if you squeeze, you should get iman. You should get like, you know, when it's like, it's something that it shouldn't break you. It should make you. It's like, oh, this is, this is who I'm about to become. I'm about to get to this next level. I'm about to, I'm about to rise to this next level. So it's, it's sometimes it's our trials that determine who we'll be. But let's not look at them as something that breaks us as opposed to the opportunity to rise up. So, So, thank you so much. Okay. Her question is like with the Kubaisi women, how do we start a movement? How do we do it? So the first thing, even like Nana Asma, they started with a small group of women and it's women who are committed. So, you know, what I noticed in these situations, like you say, okay, we're going to do a year intensive. And inside of that year intensive, we're going to study, we're going to study, we're going to study certain verses. Let's just say, I'm going to say some highlighted verses from the Quran. Then you train those women on those particular things. And those verses are pretty much connected, of course, to their Ibadah, but also connected to their circumstances. So you train those women. Now, you're going to start out with 40. In the end, you have about 10. This is the nature of it. Oh, I got this. This is why this is why that's, that's fine. That's, I'm always like, it does, it just takes a few to make a difference amongst many. So with that 10, once you train them, now they have responsibilities, right? Whether it be in a masjid or in a general community, and their job is they need to train at least five, right? Preferably those women are also from other places. So if you did it online, right, preferably those women are from other places. The other thing is, is that, so that's your women who are knowledgeable. You need to find out also who are the, who are the women in business? Who are the women in finance? Who are the women, who are the, who are the money makers in the community? And so really, those women have to also be committed. They should have some training as it relates to like, these are, like, these are the, so there's a really great sheikh male, love, bless him. But I think also, they have some, basically the rules around like non-profit work and, you know, things like that, that also related to business as well. And you start with them a social enterprise. And we say, okay, from these, from this group, and that may be larger. They say, okay, we give this much to get. So in the social, what they do, and for example, in West Africa, is the women say, we're going to support this particular business that's run by, that'll be run even also by the community. I'll give you a perfect example. You ever heard of an organization called 10,000 Villages? So listen, but 10,000 Villages is a group of women who go to different places in the, in the world. It's a little bit, they're Christian men and women. They're basically they buy different products, fair trade from different, that are used, they're produced by different people. They sell them in a store in America. They bought, they bought this for 75 cents. They sell it for $75. Just being honest. I've seen it. But they have a store. They use it actually to run their church. Most people don't know that they're, they're, they're men and I, they're, they're now also the women who work in the place are a part of that church and they're just volunteering so many hours or whatever a week. All right. And so then it, it becomes back recycled. Now I don't know if they use it for particular causes, but I say then we should use it for particular causes that are specifically related to women. So what are some of the initiatives you guys have in the community? Like that are specifically related to women. Yes. What was it? Oh, yes. Right. Like the domestic violence shelter and they always need funding. They always need help. So it's like, okay, this particular business venture that we came up with, whatever the model it is that we're selling, that the proceeds from it, at least, you know, of course you've got what you need in order to run it and to pay the employees. But then in, in addition to that, we can say this much 80% or whatever the profits or we can even say the 100% of the profits once we've taken care of the business side of it, then goes towards the domestic violence shelter and then repeat. Right. Then you do it as it relates to, to other things. Then you've got Mashallah. You guys have a portion of it already. Like this 10 year program, mentorship program that you guys have been doing here in this masjid with the young girls. Mashallah. Like that is, that's huge. Right. That's one of the things that also does it. But then you say, okay, they're a group of, there's some of them who are going to be, who have the aptitude to be who found. Right. There's some of them, Mashallah, who can, who can study some feqh and we can like really train them. So it's like, then we start training them because the truth is, and they can be small. Do you guys, you got right my foundation. So you just have a, have a, an Elm arm of it. Right. Yeah. And they're just, their whole thing is like their, their job is to make sure that you, they study this dean and they have, but they have an assignment. Right. So I heard that they're women who actually work together here in the Bay, but they're a part of different masjid. So now that one of those young women who've just finished, right. Now her job is she stationed at this masjid and she's going to run this young women's holoca, whatever, whatever, whatever for however long. And this one is not going to run this woman's holoca for however long. Eventually you have a women's movement, especially if every year you come together, let's say for a women's retreat, a women's conference, but spend those are the women who are running and they're teaching it. You have a, that's going to sprint pretty much. That's what they did to us. And today, like in the end, where majority, at least the ones who were in America, then you got like Macaulay, you got, what is it, Greensville Trust in the UK, they all end up going somewhere and establishing something. Resources, educational resources to learn more about this one. Oh no, no, I smart. There's a book that, you know, so sad. The first woman that is known in the, in the known, the more modern world to write a story about her was young, what's her name, Jean-Claude, something called the Caliph's daughter, the Caliph's daughter, Jean Boyd. Jean Boyd wrote a book called the Caliph's daughter. Gives her whole life story, masha'Allah. Rabata did, they have like a feature on there about her, like an article about her. But if you look her up, now she is something, it's amazing that now she's becoming more and more and more known. But her project was a very similar, the project that we have in the Gambia is called the Yantauro project. So Yantauro means met the blessed collective, and it was the collective of women. And so it's actually the Yantauro organization that actually is what, you know, so the collective also has a double meaning, also means the sisterhood. And so it's these women that, you know, would go and do these villages very similar to Yantauro. Even so, Yantauro, if we, with the organization, right, like we're talking about from the economic arm, if you start a business, whether it's an online business, Rabata Foundation, I'm just saying, Rabata Foundation decided they're going to sell hejabs online, right? So the proceeds from those hejabs that are being sold online will then actually go, meaning she, the message doesn't have to give money for that sister to go teach, right? The sisters who are part of that collective, they pay money for her to go teach, right? And could be somewhere else. Oh, wow. And it, yes, it can go to Chicago, like, okay, we're going to send you, you know, hopefully you should get married to my name, John, but it can be, right? The thing is, is that we, you know, so you guys are paying all kind of you paying the moms are paying. But if you want a women's, if you want women to succeed and to be able to have access, right, for daughters all over, because the truth is we need it. At this point, we need it. We're, you know, the, um, I can even the emotional and gender intelligence. I'm like, you have it. Yes, somebody had a question. Yeah, the Khalif sister. Thank you. So she was mad and for you. And that's very important when she was mad and for you. Rahm to Lale, when he passed away, Muhammad bellow became the Khalifa. Her brother became the Khalifa. And so there was kind of like this, you know, big thing. And she, you know, basically when he came to power, then she was like, okay, you run that politics. I got to make sure that we have that the women are taking care of. So this one is a tough one. Let me say this. When it comes to you studying, when it comes to studying, if your husband is not in alignment with you studying, the first thing is that you don't have a choice in that matter because it's a matter of your father lying. So it's your responsibility, it's your duty to Allah subhanahu wa ta'ala to go to study. Now we do have to make it easy for each other, meaning if your husband is like, I know you can't go to Tireem and go study. Right? I mean, that's not, that's a, in that case, that's, that's consistent with his right. Like I, you know, for my wife to go study somewhere in Tireem, why? Because I'm going to be away from you and I'm here and come, that's, that's challenging. No, subhanallah. But he can't say, okay, you want to go online and study with, you know, the Rabata or you've got a sister's Hanukkah or there's something, you know, there has to be some, it can't be just like, you know what, if you don't want to go with me to Tireem to study, that's it. No, come on now. That, but however, if it's, there are more resources that are accessible and available. Now, when it comes to, if you're not able to study, like for example, if there's, you know, Akita is not being taught in your region and you need to go to Minnesota, right? You need to go to Minnesota to take this class, you know, for a few months because it's not being taught. Okay, that's a few months, you can do that, you can go. And I know that I'm giving, you know, for the most part, people are like, come on, but you did it, you know, you, come on, you went and studied in Egypt, you went and studied in Tireem and there are a couple of things about that. Number one, yes, I did that, but I'm also, I'm the only Muslim in my family, right? And I'm the youngest of eight girls. So there wasn't, there, there was no mahram, you know, that could take me, let me say that there was no brother, there was no uncle, you know, that was going to take me overseas. And at the time when I began studying, I was married. So I did have permission to go and study. So that's a different, that's a very different case that I had permission to go study. So Allah, your Hamal. Any other questions? Mary, let me also say this, there needs to be a lot of dua and in Qiyamul-Layn and Sujood regarding the marriages of our community. Pray for each other and each other's marriages because that sounds like you make dua for your sister. It's, it's, you know, a dua almost a job, it's accepted. It's also something that is a very, it's, it's a very difficult situation to be in where you feel like I want to study, I want to be more committed to my Dean, but I don't have someone who is supportive of that. And that's usually based upon either one or two things, either because that person is concerned and we have to, we also have to take on this concern, either that person is concerned that, okay, you're going to become knowledgeable and expose what, expose me for what I don't know. So there's an insecurity in your spouse. That's one aspect. The other thing is, is that there may be a fear that, and this happens, I've seen this happen. You're right. We have to tell the truth about this. I've seen women like, oh, get knowledgeable. And then, you know, you're going home like, you don't know that. And you don't know your father and I. Well, if you studied your Akita, brother, well, you know, like we, we get a little sassy. Right. And so it's important that as we study and as where you cannot be studying, I'm going to be honest, whatever you're studying, that's, you know, to sew off and to ski has to be, has to be a part of that. Like a clock has to be a part of that. Because if, if, if, if Ilm made you arrogant, then you missed the point. Right. And so, and if, especially if that brother is financially supporting you, I don't know the case, right. I don't know the situation I'm giving generalizations. But if that person was financially supporting you, and is because of that, you know, that's where you, that's how you eat, that's how you, you know, get your livelihood, then, you know, be, be gentle and careful about how you just disregard or, you know, the sub of the means by which you may be able to study. Or that's also, you know, because the, the, the hawk of Nika is with the woman. Right. And law is just, but the hawk of Talak is with the man. So you chose that man. That was your, you know what I mean? You, you made that decision. So yeah, work that out as you can. Pray on that. Subber with that. You know, both people think I was, no, subber with that as the two, until Allah shows you, there's a beautiful ayah instead of Talak that I just found it so beautiful. InshaAllah my sister is going to recite it for me. Where is she? No, she stopped out. But I'm going to recite it, tell you in English. And like Allah talks about the patience. And when you have patience, right? Have patience into Allah subhan Allah gives you a way out. I remember when I, I find it amazing. Surat al-Toba. Surat al-Toba. Surat al-Toba. Sorry. Surat al-Toba. And it's about that. If you're patient that Allah subhan Allah will give you a way out and don't think that that means exactly. Don't think that that means like, oh, I'm glad to have, but don't think that means the divorce. No. InshaAllah, that means Allah will open up his heart. Allah will soften his heart that Allah will increase him in knowledge and understanding by which that, you know, you studying, you being more religious, me, you being more committed to Allah subhan Allah, it's easier on you. May Allah subhan Allah make it easier on you. May Allah subhan Allah bless all of our sisters that are having, that are struggling in their marriage, especially that are, that are struggling in ways by which they want to be more committed to Allah. May Allah bless their husbands to be more understanding, more compassionate and increase them in knowledge and wisdom. Allah. Make dua for your husband. Please don't just, you know, we have enough divorces. Make dua for him. Allah'll give him hidayah.