 So we'll go through as many as possible. All right, Stada Hussai, how the sister is asking how to advise, she says, how to advise my sister who doesn't dress modestly, and I want to see her and do well for her, Akhira, I want to see well, like, you know, you just want good for your sister, how can she advise her? I always have so many follow-up questions. Who would get these, like, is this your real sister? Are you close to her? Is it your friend? A lot of those variables matter because Hadid and Asihab, and we have to be very delicate when we're advising people. So the closeness of the bond really does matter. And I would just say, continue to be a good sister to your sister. When we reflect all the virtues that we've talked about and we are loving and kind and supporting, you're definitely going to get more reception and if that opportunity, yeah, the better, the more you focus on just being a really good model, modeling the virtues of our faith, that inshallah, when the opportunity, if the opportunity presents itself for you to give advice, she will likely receive it better. But if every time you meet with her, you're just focusing on her not wearing hijab and in your heart, you're kind of judging her, even if it's coming from a place of wanting her guidance, then you may lose that opportunity to really create a bond. Hamdallah, I have relatives who do not wear the hijab and to be honest, it's become something that I don't really focus on when I'm with them. I just want to enjoy my time with them and create that bond. And I feel that over the years, we have definitely built a very strong bond and there have been times where, yes, conversations go into different directions and I find that they genuinely are listening and they want to hear what I have to say because they haven't felt judged by me the entire time that we've been friends with or I mean, that I've been close to them. So I would just say, continue to be a good sister, and then also the other part of it, make a lot of dua. Your dua in her absence could be the very reason why Allah's power turns her heart to wear the hijab and just continue to just be a good sister, insha'Allah. Hijab is definitely far from the butt. It's not something that we should make as a, or prevent us from feeling close to someone who doesn't wear hijab because everybody's on their own path, insha'Allah. This question has to do with the, probably just like the rule following. Sometimes people get, have questions about that. So how important is it to pray towards the qiblah and is it important to do what we'll do with water all the time? It's a valid question, so we'll answer it. Definitely, absolutely. So is it, let me tell you something. If you can, it's not a filth class today but we're gonna go into filth or Islamic rulings for a moment. Across all the schools, the rule is that you have to determine the location or the direction of the qiblah in order for your prayer to be valid. Interestingly, it means that you exert your best effort. So, dear sisters, these phones that you carry, they have a built-in compass, yeah? And in your prayer app, it also has a compass and I am old enough to have carried compasses, actual compasses with me forever, everywhere I went in school, college, whatever, everywhere we went, everywhere we went. Before these smart phones happened and then we became kinda dumb and we forgot how to figure out the direction of the qiblah, SubhanAllah. They're right here. These compass apps or whether an actual compass or even better is learning the shadows which is how people before compasses used to figure out the directions of the qiblah and also the timings of prayer. They'd figure out northeast, west and south. One time, I'll tell you this very quick story, one time I came, I was in international travel and my transit was very, very short and when you're in an airport and you have to like run from one gate to another really quickly and I had to catch prayer right in that little tiny window or prayer would have left and when you come out of an airport and you're like discombobulated, it's international, you don't know where you are, it's not, you can't even speak what the language is, what's going on. It's kind of discombobulating and I thought to myself, okay, at the very least I'll look out and see like the shadows. Well, it turned out that by then it was very cloudy and I couldn't figure out the direction of anything where the sun was. So I said, y'all Allah, y'all Allah, please help y'all Allah. The interesting thing is in about an airport is that people especially in an airport know the directions, they know which way is east, north and south. And I said, what is the direction of east helping? Just give me one, just give me east, do something, you know. And so SubhanAllah, as I came out of the airport and the person who asked me my question said, are you looking for the qiblah? And I thought, wow, it was almost some brother. I couldn't tell SubhanAllah, but he could see I was razzled trying to figure out the direction of prayer, at least a direction. And I thought Allah sends you people SubhanAllah. With a good intention, try your very hardest. Now I'll tell you a follow-up story. One time, two of us, we're taking a fifth class together, we're in another conference and we had to pray. And we had nothing with us to figure out exactly the direction inside of a building. It's all like close and it was actually nighttime, it was a night prayer. So there was no sun to exactly see where it came up and where it's set. And so anyway, the rule in the fifth book is you have to do your best effort to figure out the direction of the qiblah. And if the two of you disagree, each one has to pray according to the qiblah that they figure it out is the best. And so I tried to convince her it's this way. And she tried to convince me it's this way. And we couldn't agree. We had both studied fiqh, we were both students of fiqh. And at the end, we both said, we know what the rule is and each one prayed on our own. And it counted for each person because they did the prerequisite. So I always tell people, don't walk into a room, just go, hello, you gotta give some effort. Some effort of figuring out East, North, West and South. Now in terms of wudu, the answer is the same. It requires a full wudu always, right? And with the few exceptions, but they have to qualify for the exceptions that require a dry, a blue shit or a teyamum. And if it does not qualify for teyamum, then a full water wudu is actually required if your wudu was broken. But if you're one of the lucky people that know what a carry would do from one prayer to another, some people are a ken, they don't like break wudu easily. You'll carry wudu for a little while. Otherwise it is hard. And nowadays in the university where I work, there's a lot of same gender, like one gender bathrooms, right? Listen, the rooms of the bathrooms I mean, that have the one person stalls and they say for everybody, all genders, I'm like, fine, because at least it closes the door and I'm able to use this. I use this in airports, I use this in bathrooms, in schools, colleges, everywhere, wherever I am. If I can find that, it's easy because you can close the door and easily make wudu, right? And if not, then it's hard. Yes, it's hard, but it is part and parcel of being Muslim. Of course, Jadah Miriam. How does one start or work on surrendering to the law and just letting go? I think it really depends on the circumstance. This is super general. And it really, really could depend on what the person is asking about. Sometimes people ask me this when they have a specific da'a that they've been making for a very long time. And they're wondering if the fact that it's not being answered means that Allah's panna wa ta'ala just doesn't want to give it to you for whatever reason. Maybe it's not good for you. Maybe it's not good for your akhira. And so this is where they're asking that question from. I'm gonna answer it from that perspective because there's no other context and that's the one I'm asked most. But number one, recognizing that Allah's panna wa ta'ala loves you so much that he always decrees what is best for you. Even if in that moment, it doesn't feel like it's the best thing. And I'll give you the example of somebody who, you know, wants to get married to get this question all the time. Wants to get married, wants to get married. It's been like 10 years they've been making da'a. It's been 15 years they've been looking and they're just looking and looking. And now they're wondering, should they just give up? Should they just stop? Now they're in their mid 30s, they've been looking since they were like 20. And they're wondering whether or not Allah has willed marriage for them. And whenever someone asks me this question, I always ask them, do they want to get married? Is this something they want? And if the answer is yes, they actually wanted, it's not something that they feel pressured into. It's not something that their parents are, you know, begging for them to do. It's something they've been open to and they've really sincerely been trying. Then I suggest that they keep asking and they keep making istikhara about any opportunities or anything that might open because you never know what Allah's panna wa ta'ala wills for you. You will never lose a da'a. So if it means that Allah's panna wa ta'ala has willed that marriage is not the best for this person, then maybe he's going to open a different door, but while you're making da'a for marriage, you say, if it's best for me, open this door. If it's best for me, facilitate it. If it's best for me, give me better than I can ask for. And in the process, if it's not best for you, then Allah will give you something better. He absolutely, well, you literally cannot lose with da'a. Either he will avert some evil from your life, may Allah protect everybody and everyone we love, Ya Rabb. Or he will give it in the hereafter or he will give something better than you can imagine while you're making that da'a or he will delay it for a better time. He'll give something different. You can't lose with da'a. So the first thing is just keep making the da'a with the clause, if it's best for me. If it's not then take it away from me and bring me something better. And the secondly after that, what actions are you taking or not taking? I know I'm giving the marriage example, so I'm sorry if your question was about something totally unrelated. But a lot of people I know are only open to marrying someone of their specific race or of their specific state. They don't wanna move out of state. They have to marry someone who has the same type of career background or a specific type of income level. Those are fine. It's fine to have those general interests but that's gonna close the opportunities for a person who's looking. So what does the person looking and making da'a for also need to do to open kind of like those doors? Maybe Allah is sending someone over and over and because of specific requirements they're just closing that door over and over themselves. So constantly make istikhara, keep your options open and always make da'a but also in the process, please, I'm really big on this, I always talk about Maristan to everyone and their mom, please go to therapy, go contact Maristan. Sometimes the reasons why people are saying no to individuals is actually not because the other person but because of something they need to work through. So going through therapy and navigating that is really important so that inshallah you are at a place where you can sincerely consider who may actually be good for you. So maybe it hasn't happened yet because you're not at the right space, yet only Allah knows, I don't know, I'm no idea. And maybe it's not meant, it's not meant for every person and that is why we have so many examples in our history. A woman and men who did not marry but who were scholars, who were da'a, who were so involved in Islam, they could travel, they could do so much more because they didn't have the responsibility of family and in this particular way. So only Allah swt knows and may Allah bless every single one of you and everyone that you love with the best, yadab ala mani. Another one first other medium about book recommendations. Mashallah, your talk was like packed with so many interesting people and figures and history. So several questions actually about your reading list maybe for the recommendations. Yeah, I'm gonna ask everyone else if they have recommendations. I generally read in Arabic only now because the sources in English are so limited. There are more and more that are coming but I know a last time I said I'm done with my book. I was not done, I thought I was done but now I'm still working on it. Inshallah when it's out, inshallah it'll be a resource. Inshallah please make to offer it, it's taking forever. But in the book I've translated so much because so much is just not in English. However what I do know in English that I really recommend is al-muhadithat and I say this every all the time. A-L-M-U-H-A-D-D-I-T-H-A-T al-muhadithat it's by Sheikh Akram Nadoi and it's in English. And then there's also tahrir al-mar'a is just being translated by Adol Salahi and I don't know it's what it's called in English. What is it called in English? Women's social participation or something like that but look up A-D-I-L-S-A-L-H-I Adol Salahi. It's a six volume book in Arabic and he's translating different volumes slowly. And then there's also reclaiming the mosque reclaiming the mosque by Dr. Jassar Aouda a huge scholar of maqasid in our time, reclaiming the mosque. And then there's one more in English which is help me what's another one in English? There's one. Just like a woman's issues, women's scholarship women's scholars of the past. I know there's one more that I'm missing. It's like a biography or bibliography not bibliography, it's a biography. I'm sorry, if I think of it all, I'm so sorry that it's, yeah, inshallah all of you will be those who contribute to the literature that we desperately need in English but it's getting out there just slowly but there's definitely more that I just don't know at the top of my head. Okay, I was just thinking we need a book list. Forstada Hussai. I've been wearing hijab on and off for a couple of months. I'm at the point where I don't know how to answer people who see hijab as black and white. How will I know when I'm ready to commit to hijab? How long is the correct amount of time to take to make the decision of starting your hijab journey? This is a tough question because what I really want to say is don't answer them. I mean, I feel like people just need to respect boundaries. It's odd, like you couldn't imagine someone going to someone with their prayer and asking them, when are you going to do all five of your prayers? Just the idea of someone doing that is just very intrusive and I don't know, I find it just intrusive. But I think it depends on the person and I would say to the sister, this is your journey with hijab. It's very private. It's between you and Allah Subh'anaHu Wa Ta'ala. You shouldn't feel pressured to rush your decision because people are putting these questions before you and now you feel like you have to answer to them, no you don't. It's yours, own it, claim it and you can respectfully just say, I'm just in a transition in my life and it might take me more time but you'll know when I start wearing it all the time. But again, these are the types of questions that it really depends on the relationship you have with the one who's asking you but if you can and if you feel comfortable. I'm a big fan of being in control of your own narrative so I am an open communicator and if I felt like this was me, I would likely announce to my siblings for example or the people in my close immediate circle like listen, I'm gonna be wearing hijab maybe here and there and it's a very personal thing for me and I would love your support in Da'a and I would include them in that way. If you're comfortable that could be an option. That way they feel like they're partly with you but I do feel sometimes people especially around hijab, if they don't wear hijab, they might feel uncomfortable because they don't know if you are going to continue to change and they are not on the same path as you. So they sometimes I think people may put their own comfort before your comfort and that's why you have to kind of assess the situation. What is the motive of the question or are they really curious about your path or is it more that you're making them uncomfortable and they're just kind of putting you on the spot. We don't wanna necessarily have Su'adhan or think the worst of people but I would just say when questions are posed like this it's difficult because there's so many follow up details that I think would make it easier to answer but generally speaking hijab is very personal and I think we have to as women own that it is a personal decision and somehow in the most graceful way let our loved ones know that it'll take time and I encourage you to continue on your path. Insha'Allah and if it takes you months, alhamdulillah if it takes you years, alhamdulillah but if you want to really kind of have a solid plan I would say and I have advised sisters and it's worked set a deadline for yourself. You don't have to share that with everybody but you could just say I'm gonna give myself two months, three months or by this point maybe it's a personal milestone for you, a time in your life where you feel like you really wanna by that point commit to the hijab and that's your personal deadline. You don't need to broadcast that to anybody because as soon as you do it or if that time comes and then you're not ready, everybody's gonna come and start judging you again so I just feel like we have to kind of be very careful with over sharing but if it's again a relationship where you feel comfortable then just let them know that you're on a journey and just like all journeys, it takes time. So alhamdulillah. Dr. Rania, how does one become an Islamic psychologist? Really? That's an answer. Sure, happy to talk about it, alhamdulillah. First of all, there's the Maristan booth out there and you can talk to them, masha'Allah. It's actually outside in the four year and you're welcome to chat with the folks at the table. Yeah, so how do you do this? So I always talk about how if you're going to put the word Islam before anything, so in this case, Islamic psychology, then it has to be something that's actually starts with and is grounded in Islam. There's a lot of discussions on, let's kind of throw in a little bit of hadith here and a little bit of Quran here and make mental health kind of Muslim and there is a field actually called Muslim mental health which is for Muslim people and kind of their mental health but it's not the same as Islamic psychology but Islamic psychology means is that the foundation of the actual field starts with Islam and then a psychology is derived or built upon it from Islam itself, if that makes sense. So how does one go about doing this? It does require, in fact, every week in Maristan I teach the therapist, I go through the book. The book that we, alhamdulillah, were able to finish and complete is called Introducing Islamic Concepts in Clinical Mental Health Care and what that's about is basically talking about exactly what I mean. Here are the foundations of Islam and how do you integrate them into clinical care? So in that training that we're doing, it identifies and says how do you become an Islamic psychologist and it gives you three main things. It says first, you have to be able to ground yourself in Islam which means a lifelong journey of Islamic learning. None of us, nobody here, nobody on this panel, alhamdulillah, and none of you either, inshallah, start studying Islam and say, okay, now I'm done. The minute you say you're done is actually the minute you know everything is lost, alhamdulillah, you've got to keep going and keep going in your studies even if it's adding little by little. So it's a commitment to a lifelong journey of Islamic learning. Secondly, in this country in America, you cannot become a psychologist, a therapist, a psychiatrist, a counselor of any sort unless you are certified and credentialed by an actual program. So that's either a master's degree or a PhD degree or in the case of a psychiatrist and MD, a medical degree. And you need those certifications to be able to practice in this country. So, alhamdulillah, I hope, we are having less people going around the community saying, I can be a counselor, I can counsel you. Alhamdulillah, they can give you an asliha, they can give you a religious counseling or maybe some coaching, but they're not actual therapists or clinicians unless they've actually done their degrees, certifications, licensing, and exams. Right, they're board exams and they're boards that govern this practice for ethical behavior and correct practice. And thirdly, the place in which you're neither a sheikh nor are you, you're not a sheikh here and you're not a complete secular therapist or psychologist is that middle space of how do you bring Islam into the story? And that's actually learning the way, so it's basically the training that I was talking about. We call it the traditionally integrated Islamic psychotherapy or TIIP model for those interested or taking some sort of diploma or course in Islamic psychology so that you can bridge your Western secular psychology training and bridge that to the Islamic training and actually learn the concept. So there's three steps of how you become an Islamic psychologist. There's a few questions about study advice. Like, where's a good place to study people that wanna memorize Quran, people that wanna just learn their front of dying, make sure that they're grounded, just maybe recommendations from the panel. Obviously the Rahmah Foundation, but also Rabotah, Masha'Allah, amazing institute. Everyone knows Dr. Tamara Gray and the work that she's doing with centering women's voices in Islamic history and what that means now. It's online, it's accessible. So between Rahmah and Rabotah, Masha'Allah, we have resources we never had in the past. Also, As-Salam Institute is Dr. Akram Nadawi's online institute and if you'd like to do a higher level like a series that have to do with other texts that he specifically has teaches, you can also study with him. I didn't mean to say higher level as in Rabotah doesn't have higher level, they both have higher level. They're just different types of tracks. Kind of, we wanted Dr. Haifid to be here today but she wasn't able to join us because of her schedule. So I will say Genet Institute. And now that you've taken all the women ones, which is great, they're usually the ones that I give first on the list, Alhamdulillah. Other places that I always tell people who ask me, especially high school students, college-age students or anybody who was in a stage of life where they can actually take what we call a gap year, I really encourage people to take a gap year in their studies because at the end of the day, whether you graduate at 21 or 22, no one's gonna remember. Or if you could finish your graduate degrees at 24 or 25, no one's gonna remember. But that one year that you spent studying Islam, and I'll give you some of the names of the seminaries in just a moment here, is going to make a massive difference in your life. So I really encourage people to literally pause for a bit and take a gap year if they can, inshallah. And if you can't, then do the programs we're talking about here. At Rabata, you take one course at a time, one course at a time, like a semester, right? You can, every woman in this room can literally add a Rabata course in their year. Every woman can do that. Also, Genet Institute does something called the Year of Knowledge. So you dedicate a year to learning the foundations of your Dean. The other seminaries that are both online and in person is the Qalam Institute, which is based out of Texas. And that can take you from step one, literally alif-bata, literally letters, alif-bata, to full-on five-year alim-alima program. I was visiting them in Texas just a few months back, and I went into the beginner class. They said this is year one. They said they started, so I was visiting in November. They started in September with the academic year. They said these students here only knew alif-bata when they came, and they could only recognize the alphabet. And I said, what? Because I'm standing in the back of the class, and they are literally legit reading texts. And I'm like, how in three months did you get people going from alif-bata to reading? It's amazing, right? But that's what happens when you dedicate to a strong, good program. So I encourage you to look out for Qalam, and do a virtual, or you can do an in-person in Texas. And then you can also, if you have a year, go to Tessir Seminary, that's in Tennessee. Mustafa Zaynab Ansadi, who's one of our dear teachers and beloved friend of ours, is the resident scholar of the Tessir Seminary. So a woman, Masha'Allah, the resident scholar, and it's a year-long program in Knoxville, Tennessee. So I'll add those two to the list as well. Tessir Seminary. You've said them all. I can't think of any others. Those are all the ones I was gonna say. As well? Oh, we forgot Zaytuna, of course, which is in our neighborhood. Masha'Allah, if you're hoping to do a bachelor's degree or a master's degree, of course, here in Berkeley, that has to be in person, is Zaytuna College. Tessir is spelled T-A-Y-S-E-E-R, Tessir Seminary. That's in person, in Knoxville. Qalam is the one that has both. And another one, if you want to send your kids in person, is Miftah. I think a lot of you have heard about Miftah. They were in this semester before, and they're in Michigan. And they have a full-on boys program and now a girls' program as well. But they're in-person program. Let me forget. The earlier ones we said. Yeah, the earlier ones, yeah. Yeah, Rabata Jadda Institute, Friday night, Rahmah. Come here, Friday night. This one, I think, speaks to our time. If a Muslim man who is not responsible hasn't been a provider, doesn't take a leadership role in making the kids religious or anything else in the household. What is otherwise a good man? Is that man still superior to his wife? And does the hadith about his woman not being grateful to him still apply? And that's the first other medium. So there's a difference between Philk and relationship advice therapy. Philk is law, it's dry, it doesn't look at what are the dynamics of this? If you say this and he responds in this way, also actually it does mention some of those things for some rulings. But it's not going to say, respond to him in this way and then his heart will become soft and then your heart will become soft and then you're going to fall in love more and Philk doesn't deal with any of that. It's law. So from a dry legal perspective, if a husband is not financially providing fully for his wife, it does impact Philk. It absolutely impacts the rulings of the rights that he receives. But I'd like to go back to the end of the question which was something like, does that mean he's superior to his wife? Allah's Panawata either doesn't make the husband or the wife superior to one another in his sight. Both of you are equal in his sight. There is a level of responsibility that the husband has over the family and over the wife and the questioning that he will be asked as a shepherd or as the leader of the family and the way that he makes decisions that will impact the whole family with the support and the guidance and the discussion of his wife and his children and the family. Now there are going to be men and women who are abusive, who abuse their trust, who abuse their roles and their rights, including two children. And there is a legal system in place for when that takes place. But if we're not talking about abuse, we're just talking about he's a good man, which is what was mentioned, but he doesn't take care of financially providing his not in the role of a spiritual leader, which is I think what the question was alluding to. Then really in today, if you're asking this question and you're in California and you can't go to an Islamic court system and you're asking what to do, there's two things I would recommend. One, go to therapy. If you cannot go to therapy with your husband because he doesn't want to go or he refuses to go, go on your own. It's very important that you go and you seek what you can do differently or what you just need to hear for yourself and how that may or may not change the dynamic. So you going to speak to a professional is really key. That's much more important than you hearing, asking me who is not a professional in anything related to clinical science or relationships or marriage therapy, any of those things answering this question on how this going to impact your relationship. Please speak with a professional. That's the first thing. The second thing is this is a very general Q and A. Your specific situation should also be discussed with a person of knowledge. If there's an Imam or a sheikh that you trust, Dr. Rania herself, go to them and speak and ask about the specifics of your dynamic and seek advice because it sounds like you're saying he's a good man. That's not someone who you're afraid of. It's just maybe he's not giving you all of the rights aesthetically. And the third is looking at the rules of fiqh. So one, if he is not fully financially providing for you and you are contributing to the household, there's a few things that happen. One, scholars discuss that he no longer has the right to certain rights that he receives due to giving that provision. But again, when I say scholars say, I'm not going into all of the details. Scholars say is a huge statement. Which scholar? Which meth hub? How does the meth hub look at that issue? This is not the place for that longer discussion. I'm just giving you generalities that there are scholars who discuss whether or not the provision happens, how that impacts his rights. That's the first thing. The second thing is if you decide that you are going to contribute to the household, yes, it is sadaqa from you because you are not required to do it. So it's sadaqa from you. But some scholars also say that he cannot accept a sadaqa and it has to be a debt that he has to pay you back. And so in that case, you would need to write a contract that at some point he would need to repay you if that is what you're asking for. So these are just interesting ways that Islamic law looks at this issue. I'm not, I'm sorry, this isn't the place for like a long filth discussion on it. I guess the minor point is you have rights and Islam recognizes your rights to the mentality that he is somehow above you is unfortunately something that is absolutely seeped throughout Muslim, you know, many Muslim mindsets. But Allah s.w.t puts the honor and responsibility on both individuals in a marriage. The issue of who is going to make the final decision with certain aspects or who holds the more, who holds more weight in terms of responsibility is one that of course is a discussion within Islamic law, but also that falls on, are they fulfilling their rights, the rights and the responsibilities that they have in a household. And finally, please make sure that you speak with professionals. And I'm actually should have passed this question before even answering it to everybody else. I feel like, no, I feel like you're just such an amazing job. Literally what I was going to add was not exactly professional because it's like, that's the first step. But I just wanted to have one more thing was actually related to du'a which is something we talked about earlier in the questions. But I just want to tell the sister who asked this and any sisters who have a similar question or something else that they're dealing with similarly, please don't underestimate the power of du'a. Remember that people are, when you see them right now or in the years that you've known them, these are also stages or seasons of life. And people do have the propensity to change. Allah is so gracious to us. He allows for du'a, repentance and kind of coming back all the time. And so we hope that the person you're asking about is somebody who sees the light at some point, right? And is able to actually change. And the reason why we would tell a sister to really, if a person, if a man is good to her, husband is good to her in every other way, of not just sort of walking away from it, it's because if he has the propensity potentially to change, this could be a very powerful and wonderful marriage potentially, even though right now in this season it's very difficult. And so the reason I say that is because we have counseled women subhanAllah. And I sometimes share that some of you have heard these stories before, where year after year we see them in women's conferences and they have very difficult things happening at home. But how many times have I had a woman subhanAllah who I've met year after year after year with very difficult circumstances and I would say du'a, don't have to stay du'a. Make sure you're taking all the steps, the counseling and all the steps we talked about, but don't underestimate the power of du'a. And how beautiful is it? And this has truly happened, like it's a real thing that I've experienced in a women's conference like this, where after several years subhanAllah, she came and said, my husband is here? Here he is, Alhamdulillah. He's turned a corner. He's turned a new leaf and a new chapter in his life. Something happened in subhanAllah. Sometimes they're hard things or bad things that things ever bad with Allah subhanAllah. He sends us sometimes heavy things to wake us up, right? But they woke him up out of the stupor he was in subhanAllah and he turned a leaf. And I think that's really important subhanAllah. So just give some hope and advice that our teachers give us, Alhamdulillah. You know, many of the women who mentioned studying overseas, but there are being more barriers to travel and study now, even the countries that were named Syria and even Yemen, a difficulty to go there now because of the situation. But in the Bay, mashAllah, where there's so many different programs, there's still the issue of access. Like not everybody knows about the classes. Not everybody is able to come here. So what can we do to sort of connect? They mentioned the inner city youth, children that are coming or girls that are coming from immigrant families who don't necessarily have transportation or just their locality doesn't have classes. I can just, we're trying to branch out. So what we're doing currently is we're working with a group of sisters who are being mentored as part of our Friday night program. The pre-class, our teachers do take a class. Right now they're taking with Dr. Rania to mentor their teaching. And then they're running their own halakha in Oakland. So we do have that on the radar. It's something that we've done in the past in different communities and we want to expand because we know that access is difficult in terms of families coming to Pleasanton, especially on a Friday night, we all know the traffic situation and such. So it's definitely something on our radar. I wanna just answer that question. What did Susanne go? Did she run? We gotta get her back. There are some questions related to what about nail polish, other like flip questions. And I would just say those type of questions really need a course of study because there's a lot of what ifs to your Avada. And the best thing and the best advice is just to complete a program so that when you stand in your prayer, you don't have to deal with doubt. And then you focus on being mindful in that Avada. So I would say that. And then