as you all know, because the earthquake hit in a region in which the people that were there were already, Subhanallah, had just even in some cases just recently become resettled. And then the earthquake hit, we're talking about layers upon layers upon layers of difficulty, trauma. And in some of the cases, and we had a similar support group last night at my university at Stanford. And one of our staff members shared that in her family, some of which are in that region directly, some of whom have been resettled 20 times since the war in Syria has started. So when you think about the layers of complexity, you can understand that this particular incident is really layers upon layers upon layers of difficulty. And it's really unlike some of the other situations that we have dealt with before. Mamos Panasana grant ease to all of those who are suffering and granted the man safety and security to those who are seeking it alone. I mean, I also want to share with you inshallah that we're going to be talking about healing from secondary trauma for so many of us. What's happening here is that some of us have already experienced some level of trauma in our life. And in addition to this, the news that we are looking at, the video clips, the social media posts, the relentless, and it makes sense why there's all this footage, but we are also so attuned. Some of the people that I was working with last night said, because they have, there's internet outages and they don't know whether a family is, they're able to, they don't know where their family is because they can't get hold of them because of internet outages. They're literally reading lists and lists and lists of names of the deceased to see if their family members are there. Mamos Panasana grant the highest levels of jannah and martyrdom to those who have passed and you ought to be safety to those who are still being rescued, Sopranomal. And when you think about what that means for those who are a little further away, like many of us here in this circle, the layers of secondary trauma where you've already experienced the trauma and now in addition to it, there's another layer of trauma and it may be also at a distance is very much here. And so with that inshallah, I think it's important that we really reflect on what this means and the fact that it's having on each and every one of us. And so with that inshallah, I'm going to call up Zaynab, but Zaynab inshallah, we introduced earlier to take from here the discussion and help us really understand a bit more about secondary trauma and other aspects of healing from trauma and we'll go from there. Thank you so much Zaynab for being here. Peace be upon you. I think if you can stop sharing, then I can try to share my screen. Absolutely. Can you see that okay? Yep, excellent, thank you. Screen, okay, all right, great.  I hope that inshallah everyone is doing as best as they can. I'd like to thank the organizers for taking the time to bring us all together and just kind of coming into a space together so that we can try to make sense of the situation that has happened and also find ways of energizing ourselves and being able to support the folks who are on the ground and who have been impacted most by the situation. So tonight I'd like to start by discussing a little bit about the processes that we need to think about and talk about when trying to make sense of emergencies as they occur. So as emergencies happen as we become exposed to emergencies whether directly or indirectly, oftentimes one of the most difficult tasks is because of the shock and the unexpected nature of what has happened is to make sense of what all of this means and how to kind of organize ourselves around how these experiences can impact our psychological wellbeing. So my goal is going to be to try to share some common language that we can use in trying to understand the psychological consequences of being exposed to these kinds of adversities both directly, so for folks who are now directly have been personally impacted by the situation as well as those of us who may be distant but are still in some shape or form engaged with the events that have happened. And I'll end by talking about forms of coping that we can all think about. So I'm going to start by talking a little bit about how folks who are directly impacted by this event and tragedy and by this kind of emergency, how their psychological wellbeing is impacted by talking about two concepts known as toxic stress and complex trauma. And then I'm going to shift and also talk a little bit about how for those of us who are indirectly impacted by the situation, the kinds of psychological impacts that exposure and observing these kinds of experiences can have for us by talking about vicarious trauma. And then I'm going to end by speaking about potentially helpful forms of coping and self-regulation in the wake of being exposed to the more secondary and indirect forms of exposure to what is currently happening. So I'd like to start by thinking about just giving our us and those of us on this call some common language around understanding how exposure to these kinds of emergencies and experiences and these kinds of stressors can impact psychological wellbeing for people who are directly impacted. So I'm talking about folks who are personally affected by these experiences. And one of the most helpful ways of thinking about the impact of these kinds of experiences is understanding that stress is when we talk about exposure to stressful life events. And when we talk about our body's coping and our body's responses to stressful life events, it's helpful to think about it in three different steps. So you can have at the most bottom part of or at the least kind of stressful part of this thermometer as you're looking at is positive stress. So positive stress is the kind of stress that you experience on a daily basis that is not particularly impactful or consequential for your life. And this is usually referred to as positive stress. So this can be something like giving an exam and the stress associated with that can actually have positive benefits. And then you have at a level higher than that you have tolerable stress and tolerable stress is oftentimes considered to be a serious stressful life event, but it's oftentimes something that happens in a cross-section of time. It happens at one time and then life kind of goes back to normal and to baseline. So your body's ability to cope with the situation because the stress is eventually removed, your body kind of goes back and being able to respond to the stress and rising above it. Now you start having toxic stress when your body is exposed to prolonged stressors back to back to back without being able to recuperate from one stress before being exposed to the other. And so when we think about the experiences of the families and the individuals who are currently actively impacted by the earthquakes, we're talking about toxic stress. So we're talking about experiences with a major stressful life event. So in this situation, an earthquake, but this becomes a toxic stress because being exposed to that level of stress is not just the one cross-sectional experience. Folks after being exposed to the earthquake are going to be exposed to a prolonged series of stressors that are going to be happening back to back to back with a lot of the consequences that come in the aftermath of an earthquake with the displacement that happens with the lack of access to basic necessities. Some of the other forms of toxic stressors can be lack of loss of infrastructures that individuals just need for functioning. So an example of that is children's loss of access to education. So if you think about access to education as one of the most consistent sources of functioning for children, when that is disrupted, what ends up happening is that a lot of the protective infrastructures that children had in the past and being able to kind of navigate some of their daily stressors is taken away from them. And so these are all compounded. Now, another helpful term for us to be able to understand as Dr. Awad was sharing with us, another helpful term for us to use and think about is complex trauma. When we talk about complex trauma, we're referring to the recurrent exposure to traumatic life events that start to compound on top of each other. And this is especially relevant to those groups of people who have been impacted by the earthquakes, but before ever experiencing this earthquake had already experienced multiple other forms of traumatic adversities. So for example, in the case of the refugees who had or internally displaced populations who were displaced as a result of the conflict that was going on, they had already been exposed to a series of traumatic adverse life experiences. Again, in the form of having been displaced, having had to navigate institutionalized shelters and camp settings and all the adversities that were already at place because of that. And so when this earthquake happens and the negative consequences that are going to be coming forth after this are all going to be compounded on top of and together with some of these adversities that they had already navigated. So it's really important for us to have the language and understanding about the psychological consequences of having been exposed to this particular adversity is not just happening in a cross-sectional way, but that their past experiences with the traumas that they had experienced. And then the future adversities that they're gonna have to navigate are also going to all be compounded together with this particular experience. And then now kind of moving to a different kind of headspace. Although I think we can all understand and agree that it is in no way in a similar magnitude. I'd also like for us to have a similar jargon and language to talk about what may be happening for folks who are observing or secondary or in an indirect way exposed to the adversities that folks who are underground are experiencing. And so what we refer to this as vicarious trauma. So for a lot of us, we may be following what may be happening and because of access to social media and the videos and technology, we're kind of in a almost in a live way consistently updated and exposed to some of the, at least observing some of the experiences that folks are having. And when you have this level of exposure to the traumas that others are experiencing and you are empathically engaged. So you're observing these adversities among a group of people who you care about and you think about and you actually feel for. You start having experiences with vicarious trauma. So this is the trauma associated with being exposed to the pain and hurt of a group of people who you care about. And this can be further complicated with our own past experiences with traumatic events, especially if they are similar to the current adversity that we are observing. So for example, folks who may currently be in a stable situation, let's say in the United States but may have previously been exposed to an earthquake or a different kind of natural disaster. Maybe particularly at risk of experiencing this kind of trauma. Now, what do these, what do the manifestations of vicarious trauma among us? What could they look like? They, there's a series and like a host of different ways that they can, this can manifest in people but it's especially important to think about the sense of powerlessness that this can evoke in us. In the sense of the sense of powerlessness and not being able to be supportive of the people who we care about can contribute to a sense of guilt and coupled with anger. So feeling frustrated about not being able to be engaged which can impact our kind of daily functioning around being able to focus on our own kind of areas of our lives. And then this can also contribute to a sense of hopelessness around feeling like we are not capable of bringing about change and given the magnitude of everything that is happening. And I think one key point to think about in this particular context is when we think about how we feel about our experiences as a Muslim Oma and when we think about how we're encouraged to think of us as kind of like a large family structure and like a large community. It's only given that we are also going to be caring about the experiences of folks who we see are in pain. So the more we're kind of experienced this sense of collective sense of togetherness and closeness with the larger Oma, the more we're going to be impacted because the more we care about these groups of people and the pain that they're experiencing. And so as we're exposed to some of the challenges and some of the traumas that they are navigating, I'd like to refer to this as like a complex vicarious trauma because it's an ongoing kind of like consistent, continuing exposure to different pieces of news and information, images and videos that are just kind of like that we're intaking in their work and then that we're observing. So let's talk a little bit about what coping the kind of like regulating ourselves can look like in these kinds of circumstances. So it's helpful to think, and this is especially in the context of managing secondary or vicarious trauma. I like to divide this into kind of two areas. So one area can be include individual areas of coping and these are our own personal efforts in trying to kind of manage these kinds of situations. The first area that's helpful for us to think about is just engaging in positive and helpful self-talk. And we have an abundance of, we can take like an abundance of inspiration from our own faith and there's just so much to tap into that I think will be discussed in just a moment. But an example of that is talking to ourselves and reminding ourselves in the encouragement that we have been encouraged to be hopeful about the future. Even when hardship comes, we have eyes on the Quran that encourage us to be hopeful about the ease that comes afterwards. So engaging in this kind of positive self-talk actually using our own language to calm ourselves and to soothe our stress, especially rooted in our faith can be helpful in helping us just kind of regulate the stress that we may be feeling and the tension that we may be feeling around this. Another example of this is engaging in meaningful action and being a part of that ease and that hope that we are hoping will come about. So this can be in the form of donating money, in kind donations in terms of, there are so many different drives that are going on even locally where we can physically show up and contribute to in some shape or form and kind of the help that is being collected. And I think one last point that I'd like to mention in terms of the individual area of coping is if we do need to take a break and if we recognize that being engaged with this area is starting to weigh heavily to the point where we're not able to regulate ourselves and where we're feeling dysregulated, it's okay to take a step back and to recharge and to come back more charged. And it's important to know when we need to take a break if we need to, for example, take a break from social media when to take that break and in order to be able to come back more energized. And then I'd also like to talk a little bit about collective types of coping and so this kind of really refers to our ability to be able to come together as a group similar to what we're engaging in now and being able to come together as a group and coping and co-regulating altogether as a collective, as a group of people who care about this topic. So this looks like getting together with people who care about this topic and either discussing it, processing it, thinking about what this means and making sense of some of the events that are happening. This also looks like collective action. So getting together to do something about it and engaging in some of the same activities that I was just mentioning, but together as a group. And one area that I think can be pretty powerful but oftentimes goes kind of neglected is there's always ways of engaging in direct acts of kindness towards people who may be a lot more directly impacted by what's happening. So this looks something like, if you know of a person whose family is directly impacted by this, if you know of a person who's from those areas that are currently impacted, if you know of a person who's particularly struggling or this is particularly relevant to them, it can be helpful to engage in acts of kindness towards them and make their life a little bit easier. And I think finally, just before I end, I'd like to encourage us to also consider seeking professional help if that ever becomes necessary. So I'm gonna leave it at that and inshallah pass it on to Dr. Khaled. Thank you so much, Sainab. I really appreciate your insights and really helping us. Sometimes it's very healing and helpful to name what's happening. We say this in our field of mental health of sometimes what we're able to do is give words to emotions that we've been feeling but it's really hard. As I mentioned in another support group I was working with, we were talking about how even physical symptoms, so many of us, we have been feeling tense in our bodies and our jaws have been clenched as we have been watching this. And a sense of tightness, both physically and emotionally and not having the words to really explain what's happening and what you've done here for us, Sainab, has really helped us identify and really name what are these emotions, what are these senses that's happening and then very practical steps of how it is that you get help and how do you move forward. And so I'm going to, we'll circle back to the last point you made about how to get help towards the end of this session. But I wanted to again welcome everybody who's just joined us welcome again to the Madistan Papa Peeling Circle. We're so happy to have you with us and it's just, we wish it was on better terms and better circumstances upon Allah. We do have these Papa Peeling circles every so often when there is in fact a real tragedy, so much of the ummah is kind of grippling with. And I think also to know that inshallah we have continual programs. And so I invite you to continue to be following these programs inshallah and the efforts. With that inshallah I'd like to transition to our next speaker, Dr. Ran Diab who I introduced earlier, mashallah. And Dr. Ran has been really on the front lines and recently there in this particular region. And today inshallah she's going to share with us a bit about her experience and kind of help us understand what's happening a little bit more in depth. But also I want to tell you beyond being a physician and beyond being somebody who's mashallah done wonderful relief work is also somebody who I see as my sister in spirituality and Dean, someone who's very grounded at Hamd-e-Dinan. So she will give I hope us a little bit of everything today and then we'll welcome Chef Tadeq as well to the conversation. Welcome, Dr. Ran. Thank you, Dr. Dania.  This is definitely a challenging time for many. First and foremost for those people who are living in the regions affected for those who lost loved ones there, for those who are there displaced. It is somewhat surreal to me that just a few weeks ago we returned from that region. I have been there a couple of times in the last few months. Really I never even knew it was on such a critical fault line and subhanallah the seismologists, many of them believe that there were actually two earthquakes on two different fault lines. It was not a shock and an aftershock. So it's too large initial shock. So subhanallah, Allahu Akbar. We know that Allah's upon that is the most powerful. The people that we met there primarily were the Syrian refugees and we know that their situation has been very challenging. They have been displaced. They have suffered the trauma of war. They have suffered many of them. Problems that it's very hard to describe. I met with many of them. I translated their stories for our group and people are suffering with illness and people are suffering with a variety of challenges. Subhanallah in that region, even the local Turks were really struggling with poverty. There's a lot of inflation. So as it was mentioned, this is sort of devastation upon a situation that was already very, very difficult. When I think about what we're dealing with here, I often think subhanallah, how are we supposed to respond as Muslims? We are told that as an ummah, we should be like one body so that when one part is hurting or sick, that the rest of us are feeling it in these various ways. And I always like to try to think, what's an example from the sunnah? What's an example from Prophet Muhammad, sallallahu alayhi wa sallam, from the Sahaba, our role models that we can look to in a situation like this. And one of the unique things we have in modern life is media. It's all of this access to imagery, to this story, to seeing everything unfolding live in front of us and how that can be traumatic upon us as well, not just upon the people who are actually living it, obviously to a different degree. And then I remembered the story of the battle that occurred in Mu'ta and this was after, this was during the eighth year of the Hijrah. So the Muslims had been living in Medina for eight years and the Prophet sallallahu alayhi wa sallam sent a troop of 3,000 Muslims out for this battle and he was not traveling with them. And so the Prophet sallallahu alayhi wa sallam was staying in Medina and he had a son of the closest Sahaba to him to be those that would be carrying the banner. He said that Zaid bin Haritha would lead the army, he would carry the banner and if he were martyred, then it would go to Ja'far bin Abi-Falid and if he were martyred, then it would go to Abdullah ibn-Rawah or radiallahu anhum mishmain. So SubhanAllah, these are some of the closest Sahabat and Prophet Muhammad sallallahu alayhi wa sallam. And the most fascinating thing happened is that the Prophet sallallahu alayhi wa sallam was standing on the minbar, speaking to the Muslims and Allah Subh'anaHu alayhi wa sallam gave him a full live stream of the battle. He actually viewed and witnessed everything live as it was occurring and narrated it to the Muslims. And I feel that this is the closest thing to how we experience catastrophic events today. We actually see them oftentimes in live footage, buildings coming down, things happening, SubhanAllah. And the Prophet sallallahu alayhi wa sallam when he witnessed, when he saw that Zaid bin Haritha, his adopted son, one of the absolute most beloved people to him, had been murdered, his voice shook as he narrated that to the Muslims. And then he said to them, now Ja'far ibn Abi Talib has taken the banner and then he has also been murdered and his face showed the pain and the grief of this news. And then he told them that Abdullah ibn-Rawah has taken the banner and he has also been murdered and by this time he was crying. And the reports say that the Prophet sallallahu alayhi wa sallam was sitting later in his private room, sitting on the floor crying about this. And I keep thinking SubhanAllah, how the Prophet sallallahu alayhi wa sallam knew that they were in Jannah, that they were at Shuhada. And he even told the family of Ja'far ibn Abi Talib that because he had lost both of his arms in the battle that he now had two wings that he was flying in Jannah with two wings. And so there's something beautiful, there's something there that comes out of this, the most positive thing, it's the akhira. However, the Prophet sallallahu alayhi wa sallam was crying and he was grieving and he was sad about this loss. And so that helps us frame our reactions to these kinds of things that we feel tragedy, we feel this sense of sadness, of grieving, of just confused emotions even though we believe in Allah. And we know that that Allah is always looking out for us and that he's a loving Lord and that he doesn't send anything to us except that which is best for us and that there's somehow khayr in all of this. And yet we feel so bereaved by this. And so I looked at the model of the Prophet sallallahu alayhi wa sallam and how did he handle that? And SubhanAllah, he cried and he experienced those emotions. And later as things settled down he was able to visit the family of Jaffa rogillallah and share with them the sad news. And he told the people, bring them food, bring them because they're going through this hardship and they're not gonna be thinking about cooking and preparing food for their family. And he taught us that when someone has lost the loved one go and visit them for a short visit, make to have for them. So these are the kinds of things I'm thinking is that we have to control how much of this imagery that we take in. We should try to limit it so that it's not overwhelming to us to the point that it's paralyzing and we are feeling this sense of hopelessness and these things that sisters Ainep spoke to us about. And we want to try to find ways to be of service, ways to be helpful to other people. So for example, a friend of mine had food dropped off at my house the other day, just dropped off food for me, knew that we had a lot going on in our family because we are working with a relief organization. All of our ground team was impacted by this. We were trying to find if everybody was even accounted for were they alive, what was their situation, speaking to them and connecting with them and hearing what they were experiencing, what they were seeing was very, very hard and just mobilizing, getting the funding and mobilizing, getting a team. And there was a lot happening in our household this week. So she dropped off food for us and it was just such a kind gesture. And these are the kinds of kind gestures that we can do for one another. And many people, masha'Allah, are raising funds and they're making drives to donate items and they are doing so much work to try to help this cause. It's really beautiful to see that. And subhanAllah, I always think, you know, I'm an ophthalmologist. So I think sometimes about these optical illusions that we see, you know, and you know that those optical illusions where it's like a picture and image and it's not clear what it is and I look at it and maybe I see like a scary lion and then maybe Dr. Rania looks at it and she sees a cute little boy and subhanAllah, as much as she's trying to tell me, don't you see the cute little boy? All I can see is the scary lion and I'm looking at it and then she's like, no, look over here and I'm looking, I can only see the lion. I can't see the boy. And that's just what happens in these optical illusions sometimes. You know, sometimes you just can't see what the other person is seeing. And I think sometimes when we see tragedy, when we see calamity, when we see tribulation, sometimes we are seeing negative. We're not able to see positive. We're not able to see khayyat. We're not able to understand that our perception, our understanding is so extremely limited that Allah swt might be giving us a blessing sometimes and we're seeing it as tragic. And subhanAllah, I try to reframe my thinking and just focus on what khayyat can we see from this? What khayyat can we bring from this? And to remember that in our lives because we're so comfortable oftentimes and our lives are easy in so many ways and that's what modern living does. It makes everything easy for us. We often might forget that this life, we might think this life is an end in and of itself. We might forget that this life is just this short experience we're supposed to endure in order to prepare us for this khayyat, which is the actual life. And Allah swt chose for other people that their life will be so challenging and uncomfortable and hard that they are just waiting to come into the afterlife and that's what they're looking forward to. And when I was there and I met the people, one of the things I noticed was that they had a hamdulillah on their tongue all the time. Hamdulillah. Even I spoke with a friend of mine who was there and who evacuated with her family who's been displaced, who's living in a temporary shelter with no water and no electricity and it's freezing cold there. And she kept telling me, Alhamdulillah, Alhamdulillah. And many of you have seen the footage of the boy, a Syrian boy caught under the rubble, yellow leaf, yellow leaf, caught under the rubble and he's taking, he took footage and he was saying, Alhamdulillah. And I kept remembering these children that we met there in the orphanage who were just the most beautiful human being. So beautiful, so loving, so kind, so happy, so joyous. And it reminds me that what we see as tragedy may be Allah's way of giving someone the best, ahira that anyone can dream about. Well, we cannot always, we cannot always see what is really there. In my specialty, we have this condition that happens on people's eyelashes. It's kind of gross. It's basically a type of skin might and it lives on your eyelashes, lives on your skin, your brows, everything. But he has it to a certain degree, but some people can get an overgrowth of it. And when I look at them, even though I'm using a microscope to do my eye exam, I can't see the mites, the demodex mites. I can only see little clumpy things on their eyelashes. But if I were to take that clump and put it under an electron microscope, I would actually see an organism moving, like actually swimming and moving around. It's quite shocking. SubhanAllah, we're just so limited in what we can see. We're so limited in what we can comprehend that Allah's Parantailah is giving us so many things to help us see differently, to raise us to a different level, to help each one of us come into a different mindset. And so I try to remind myself that in these situations, not to get paralyzed by grief and not to just scroll mindlessly and feel helpless, but rather to think of ways that each of us can be of a benefit. And some people might feel, I'm working with a relief organization. So for me, I have all these things I can do. I can do fundraising and I can communicate with people and a variety of things. But somebody else might feel like, what can they do? They can give a donation. Maybe they can collect items. Maybe they can do this or that. But you know what you can also do? You can sit with your family. You can spend time with those around you. You can check in with people. You might have a friend who recently lost a loved one and this may be triggering for her or for him. You know, just checking in with them. Maybe providing a meal for somebody. Maybe you have, you can organize something in your community where people can connect with one another. So there are so many ways big and small that each of us can mobilize, that each of us can try to do as the Prophet Muhammad, Sallallahu alaihi wa sallam did. He grieved, but he also tried to help those that were struggling and tried to be of service to others. And that is sort of the way that I see that we can move forward through this hardship, through this tragedy, not in a way to forget, not in a way to ignore, but just in a way to try to, each one of us has to think, how do I bring myself to a higher level? What can I do to be of service to others? What can I do to grow from a tragedy that has occurred, even though it might not have happened to me directly? And similarly, we have to make constant effort for the people who have been affected. And we really should try our best to always be thinking of them and to make to offer them and just to help in the ways that we can, because there are definitely people that are extremely directly impacted by this, but as an Ummah, we are all impacted and we need to give ourselves grace and realize that as well, that it is natural if you're feeling a lot of grief. It's natural if you're feeling overwhelmed. It's natural if you're feeling confused by a tragedy happening to people that already suffered so much. And we just have to remind ourselves to trust in Allah and turn to Him in every way that we can turn to Him. And these are the kinds of things that I'm reminding myself of to just try to stay grounded and to try to take whatever thing happens to us in our life and make it a means to try to get closer to our Creator and to try to benefit ourselves in the akhirah, because this is just, this life, it's just this little short span of time that we're gonna live. It feels like so much, but it's really just a short span. And when you are with people who have gone through so much hardship and who have struggled so much, you have this feeling when you're with them that they've understood things at a higher level than maybe the rest of us are understanding them, SubhanAllah. So may Allah give us that kind of clarity, that Yaqeen, may He make us of service to others and He may He give us clear guidance so that we can have the proper view and the proper reaction to things. And I pray that Allah gives health and healing to all of those who need it at this time. Ameen, Ameen Ya Rabb Al-Anameen. Al-Fa'fiah, thank you so, so very much. Thank you. MashAllah, I don't know about everybody here, but I know for me, SubhanAllah, listening to you and listening to this, everything from your description of the Battle of Mata to really this concept of the optical illusion, right? And really this knowing that we have to depend on Allah, SubhanAllah, and rely on Him even when we don't understand what it is that's happening. SubhanAllah, may Allah bless you for this perspective, for your work and for all of the dua that you've made here and that all of us are going to be making collectively Ameen Ya Rabb Al-Anameen. InshaAllah, at this time, we're going to transition to welcoming Sheikh Tareq Mustah, who I've introduced earlier to the stage, inshaAllah ta'ala.  And so we call the dual trained folks, Alhamdulillah. So we're bringing both perspectives. InshaAllah, he will continue the conversation in terms of spiritual reframing and our framework, as well as mental health, kind of coping and understanding. After this segment, inshaAllah, we're going to welcome your questions and be able to have a discussion between all of the speakers, inshaAllah. Sheikh Tareq, welcome, and thank you so much for joining us today. Thank you, Dr. Rania, Dr. Rond. The entire Madison team, what an honor and blessing it is to be with each of you. We begin as we always do by praising Allah, Subhanahu wa ta'ala, and thanking Him. We thank you for the blessing of this gathering. We thank you, O'Allah, for the brothers and sisters that have come together for healing. We thank you, O'Allah, for the blessing of homes, for the blessing of families, for the blessing of Masajid, for the blessing of safe spaces. And we thank you, O'Allah, for the blessing of our messenger and the gift to humanity. Rasulullah sallallahu alaihi wa sallam. And we beg of you, O'Allah, that you allow this gathering to be a means of healing for all of us. Dear brothers and sisters, assalamu alaikum warahmatullahi wabarakatuhu. It is, as I mentioned, an honor to be here with each of you. And as I was reflecting upon this gathering, this circle of healing, this healing circle that was very beautifully organized by our wonderful family of Madison, it came to my mind that if we were to really grapple with what unites us today, it is that the reality of what unites us is sadness. And the Muslim community in particular has an interesting relationship with sadness, this grappling of how do we manage to be sad while being a people who have faith in Allah, Subhanahu wa ta'ala. And I came across, through one of my mentors, a statement that comes to us by Abu Dardak, radiallahu ta'ala anhu. He says that the Prophet sallallahu alaihi wa sallam, he says that our Lord, Allah, that Allah is one who loves every heart that carries sadness. Let this be a reminder for myself and for each and every one of you, sisters and brothers, that a heart that carries within it sadness is a heart that Allah, Subhanahu wa ta'ala loves. Sometimes we misinterpret that sadness to be a lack of connection to Allah, but we learn from this hadith of the Prophet sallallahu alaihi wa sallam that's reached to us by Abu Dardak that rather this is a heart that Allah, Subhanahu wa ta'ala loves. How we engage with that sadness, how we grapple with the sadness, what comes as a result of that sadness, that is insha'Allah ta'ala going back to much of what Sister Zaynab and Dr. Lund spoke about in terms of action items. But the presence of the sadness itself is something that earns us the love of Allah, Subhanahu wa ta'ala. We ask Allah to make it from those who love Him and those who He, Subhanahu wa ta'ala loves. And then sometimes we actually find ourselves asking ourselves, what does our sadness tell us about us? And sometimes we think that the sadness tells us maybe that we are, quote unquote, over-emotional, maybe that we are overly invested. Maybe the sadness indicates to us that we are kind of not coming to terms with the decree and the will of Allah, Subhanahu wa ta'ala. Ayyazan billah, God forbid. But in reality, one of the statements of the Salaf, the scholars of our tradition, he says, Al-Qalb al-Khali min al-Huzni al-Kharab. Tama anna al-Bayt, ila lam yakun yasqun khariba. That the heart that is void of sadness is a heart that is no longer working. Just as the house, if it is no longer having anyone reside in it, it loses its functionality. Similarly, a heart that does not have sadness in it, it loses its functionality. So not only do we know where we lie with Allah, Subhanahu wa ta'ala, by being a people who carry the sadness, but we also know what it tells us, not just about Allah and how He views us, but what it tells us about us. It tells us that our heart is working. It tells us that we're feeling exactly what we ought to feel, a sense of sadness, a sense of mourning, a sense of grief. And again, we find that SubhanAllah, sometimes this sadness feels a level of heaviness, but what it indicates is, insha'Allah, ta'ala, a functioning heart. And Allah, Subhanahu wa ta'ala, describes the people with sound hearts as the people of Jannah. And if we needed to hit a check mark of an indication of being a people of Jannah, then we pray to Allah, then this sadness, this grief, this mourning, that we feel in our hearts, be an indication of being a people who insha'Allah, ta'ala, have a working heart that leads us in the Allah, ta'ala, to Jannah. And what we may think at times is that the closer we are to Allah, Subhanahu wa ta'ala, the lesser we are a people that feel this sadness. And so after talking about what this sadness tells us about Allah, and what this sadness tells us about ourselves, I wanted to spend some time with the people of Allah, the people that we know to be His people, Subhanahu wa ta'ala, and how they grappled with sadness. And it reminded me, SubhanAllah, of the prophets of Allah, the people nearest to Allah. And it is important to remember that they are a people that carried sadness within their hearts. I think of Sayyidina Adam, alayhi salatu wa salam, Adam, alayhi salam, he was found after living on the earth for many years. He says to one of his children, and this shows the vulnerability, the openness, the transparency that is needed in order for us to appropriately heal from sadness. Sayyidina Adam, alayhi salam, created by Allah, Subhanahu wa ta'ala, himself. He says to his son, qala wallahi huzni ala ad-darin, kharras tu minna. He says, my sadness has been going on for an extended period of time over a home that I had to leave. He's talking about his departure from Jannah. And I think about our beloved family and friends and community, the people of the Ummah of Muhammad, salallahu alayhi salam, that just as Adam, alayhi salam, had lost his home in Jannah when he came down to earth, that we have countless brothers and sisters, mothers and fathers, uncles and aunts that have lost their homes. And I hear through the words of Adam, alayhi salam, qala wallahi huzni, the sadness that they feel over the loss of their home, Adam, alayhi salam, to felt the loss and the sadness over losing his home. And this indicates to us that it did not lower from his status with Allah, Subhanahu wa ta'ala. And not only do we see this with Adam, alayhi salam, but we see Yaqub, alayhi salam, it's recorded that the time period between the Prophet Jacob, Yaqub, alayhi salam, losing his son, Yusuf, alayhi salam, after he was left in the bottom of the well and the time that he was reunited with him or he was aware that he was safe again, that that period of time was 80 years, their brothers and sisters. And I think about our family members, our loved ones in Turkey and in Syria who have dealt with the devastation of the earthquake and how this has torn their families apart. How has this distanced them again, particularly those that have been displaced again and again, how this has displaced them from their loved ones the same way that Yaqub, alayhi salam, was displaced or taken away from the company of Yusuf, alayhi salam. And what is said about this in our tradition, it says, that his heart was never void of this sadness, that throughout those 80 years, this sadness was something, the sadness of not having the nearness nor the safety or the reassurance of the wellness of Yusuf, alayhi salam, for 80 years, my dear brothers and sisters, that sadness did not leave the heart of Yaqub, alayhi salam, one of the beloved prophets of Allah, subhanahu wa ta'ala. And what this tells us, their brothers and sisters and amongst us are those that lost their mothers and lost their fathers and lost their children, lost marriages and so much grief and loss has existed within our hearts, within our homes, within our communities that the presence of that sadness is not something that may go away but learning how we engage with that sadness, how we grapple with that sadness is something that we continue to grapple with and work through each and every single day of our life on this earth and the examples go on and on and on. The Prophet, alayhi salatu wa salam, after the death of Khadija, Ghudya Allahu ta'ala anha, he says, Who could come in my life after Khadija as a spouse? As if his mourning of Khadija was so heavy that the idea of someone coming as a wife to him was something that was even deemed to him as far-fetched at that time from the sadness that he felt that years later towards the end of his life when our Prophet, salallahu alayhi salam, gazed upon the necklace of Khadija, Ghudya Allahu ta'ala anha, he couldn't help but shed tears. This is a prophet of Allah. This is my teacher and your teacher, salallahu alayhi salam, that years and over a decade later was still mourning the loss of his wife, the death of his loved one, the way that so much of our family continues to do. Our Ummah is not an Ummah that represses sadness. Our Ummah is not one that ignores the sadness. Our Ummah is one that collectively and individually sits with that sadness, but we sit in that sadness as a people who know Allah, as a people who know the nature of this world, and as a people who know our role with Allah and this world. And so it reminded me and I'll end so that we can learn from our teachers and our elders Dr. Rania, as well, inshallah, ta'ala, to remind me of a hadith of the Prophet, salallahu alayhi salam, and it's a hadith that oftentimes when we think about mourning and loss, this is a hadith that comes to us. The Prophet, salallahu alayhi salam, passed by a woman who in fact was a mother who was next to the grave of her child who was indicated to be a young child in the hadith. And the Prophet, salallahu alayhi salam, he tells to her, he says, be mindful of Allah and be patient. He says, be mindful of Allah and be patient. And she says to him, leave me because you don't know what I'm going through. I'm paraphrasing here, but leave me because you don't know what I'm going through and you haven't faced what I've been through. And I think about the images that some of us may have seen the father holding on to a very daughter, the mother carrying her own child, may Allah accept them as martyrs and unite the families together in Jannah. And the Prophet, salallahu alayhi salam, said to this mother, mourning the loss of her child, be mindful of Allah. This be mindful of Allah is not a dismissal of the sins. This be mindful of Allah is a healing for the sins because we know Allah is Allah's belief, the most gentle and the most subtle in how he cares for his Ibad. Because we know Allah to be the one who hears the cries of the widows. Because we know Allah to be the one who sees the tear drops under the rubble because we know Allah is Allah. We are able to heal by the permission of Allah. And that's why when she went back to the Prophet, salallahu alayhi wa aalihi wa sahbihi wa salam and she told him, oh messenger of Allah, I didn't know it was you. The Prophet, salallahu alayhi salam, he says, innama sabru, indeed true forbearance, true patience, true perseverance. This is what sabr is. innama sabru, anda sadmati l-ula. That indeed this true sabr, patience, forbearance and resilience, it is when calamity first hits. And so being a people who are now proactively navigating our own sadnesses by healing through circles like this, through wonderful organizations, like Maristan, through our teachers and mentors, like those that are on this call, through engaging in the activities like that which Sister Zaynab and Dr. Lund have indicated of proactively serving one another and checking on one another, your brothers and sisters, we begin a process of collective healing. We ask Allah Subhanahu wa ta'ala to make us from those people. I want to thank again the organizers for allowing me to be a part of this and we pray Allah Subhanahu wa ta'ala blesses this effort and allows us to heal together in this world and to be united with the other healers in the hereafter. Allahumma Ameen, Allahumma Ameen, Barak Allahu Fiqh. Thank you so much, Shaikh Tariq.  I really appreciate every single bit that was shared from each of you, SubhanAllah. And I really do believe that everyone here has been benefiting as well. I see the comments, SubhanAllah, from the chat box and also in the Q&A box. And so I really appreciate each of you contributing. InshaAllah, we'll have an opportunity to hear from all of you again in this next section, which is our Q&A section. And before I go there, I just wanted to share with you, here in one more piece kind of in terms of our understanding and a spiritual frame working, is this is a hadith narrated by Abu Huraira, radiallahu anhu, that the Prophet Sallallahu alaihi wasallam said that there are five who are regarded as martyrs and they are listed here in the hadith. They are those who die because of a plague or abdominal disease or drowning or a falling building. And this last one, as you know, is very, very relevant to today, to this session and to the discussion we've been having. And the hadith ends by after listing these five says and the martyrs in the Allah's cause. It is so important to know and to frame in our Islamic understanding that even as we talked about today was shift a lot about sadness and grief. And as we talked about with Dr. Rand, the idea here that there could very well be this optical illusion where we are seeing yes, difficulty and terrible, terrible things happening in front of us to really try to reframe and understand what is this actually mean with Allah subhanahu wa ta'ala the all wise, the divine, the one who is all kind and all merciful, even while such difficulty and tragedies unfolding. And I like to remind myself, and so I remind all of you, as my teachers taught us, is to remember that Allah subhanahu wa ta'ala is boss. And they would say boss with a capital B as in to say Allah knows exactly what he is doing even if we do not know or understand. And so our prayer is when inshallah after the Q&A will end and I hope all of you will stay for a collective, communal du'a at the very end. Part of that du'a I'm sure will show up in which we are talking about how may Allah subhanahu wa ta'ala allow us to remember that he is in charge and that he knows what he is doing even when we don't understand or feel completely out of sorts and helpless or hopeless inshallah we actually are able to channel these emotions and feelings as we have talked about earlier today into productive, helpful and useful things and at the very least the raising hands of du'a for our sisters and brothers as just a starting point for all the things we could potentially do inshallah ta'ala. With that inshallah, I'm going to ask for your questions. I see several of them are in the Q&A box and so I will go ahead and ask all of our speakers to join us again on stage if you're able to inshallah with your cameras and mics, Ibnillah. And with that inshallah we're going to take a couple of the Q&A questions directly from the box. So if you have put anything into the chat box please put it into the question and answer box the one that says Q&A in order for us to be able to read from it inshallah ta'ala. And as you're doing that and getting ready with that I'm just going to also share with you some of our contact information so that you're able to know where to find us bithillah and also to share with you some of the resources because I see here one of the main questions that has come up is where do I go if I feel that I need help so I'll begin with answering that particular question and then we'll take the other questions you'll see on the screen here that if you are local to California which some of you are masha'Allah and others are all throughout the world our mental health clinic alhamdulillah for Maristan is open you have the QR code here and it's also directly right on the website maristan.org There you're able to book a session a request for a session inshallah and so please do reach out if you feel that you are in need of support and help and we are more than happy to assist you with our therapists and our helpers inshallah through this if you are not and this is another question in the box as well what if you are not in California what to do alhamdulillah we have on our website a series of okay masha'Allah this is a feedback form but I'll tell you also on our website inshallah we'll put it in the Q&A box we have on our resources page a list of directories for as many of the Muslim mental health organizations across the country here in the United States also some of those who are international in order for you to put in your own zip code and location and see who is closest to you we don't know them all but we do know that they are inshallah good people who are hoping to work in the field of Muslim mental health and so inshallah I hope you'll benefit from their services as well since this slide is up we'll go ahead and keep it here and say that we would of course love to hear your feedback about everything that you have heard but we are not quite done yet inshallah we're going to be doing our Q&A section now and taking the rest of the questions from the chat box with that I'll just stop here so you're able to see everybody else inshallah from the group and we'll start with our questions here inshallah from the top first question inshallah here from the box is a question related to how to manage the struggle of dealing with good news and bad news coming from loved ones one after another in an earthquake Dr. Arun maybe you can start with this one inshallah this is very tough and I'm really sorry to our brother who is dealing with that and any of our brothers and sisters who are facing that it's very hard to be just sitting and waiting and trying to get news or use some good news and some bad news your emotions are all over the place if you are in a safe place and you are just waiting to hear news or just hearing news and you're not physically able to be with the people that you're hearing the news of one thing that I do when I find myself in a very difficult emotional time where you yourself are in a safe place but what's happening inside you feels very uncomfortable you're feeling overwhelmed with emotions is that I choose a zikr for me it always seems to be la hawla wa la quwwata illa billah which is that there is no power or might accept with Allah and I just keep repeating that until I start to feel that it's penetrating me and it sort of helps me to regulate myself and to get grounded so oftentimes you may hear of news of something in this case of the earthquake a family member and the way that it affects your body is palpable you can feel the changes in your physiology and so you can pause try to sit if you can sit down you can make wudu you can engage in dua and I find even if I can do all of those things if I just repeat a zikr that feels good to me that really helps to just initially calm me down and then from there there may be some other steps that you can take Thank you so much Mashal we have a good number of questions so we'll continue on with Nanaashah thought I was wondering if you might be able to address this one it talks about feeling guilty about making dua for the person who's asking she's saying this person's saying from my own life for its betterment while knowing that people are losing their loved ones and going tremendous grief the feeling of guilt of making dua for myself first I know it feels she says here it still feels wrong to make this dua for my life when I'm not suffering and the ummah is in fact how would you address this inshallah shaykh Subhanallah sometimes we get questions that reminds us of the khayr of the ummah the goodness of our ummah and the ummah that's conscious is very well alive the ummah that feels with others and for others and so I really wanna commend the sister for just having that level of self observation that self kind of realization of her kind of grappling with these two things and particularly being that observant of your dua right like sometimes dua becomes almost like mechanical right and so particularly from a mental health perspective we talk a lot about transferring the power right like taking something that you can't control and handing it over to Allah, to someone or something else and for us that is very much what dua is it's identifying that which we can't control and handing it to the one who can control and it sounds like what I'm hearing from you is that your dua is a space where you are trying to show your solidarity with those that are struggling and how you're kind of grappling with that is that as a part of your solidarity your issues or your challenges or your needs may seem very trivial or less urgent to at least in comparison to those others that the beautiful thing about who we are asking of is that it is Allah and I say that even though it's a very matter of fact thing but I go back to the response of the Prophet peace be upon him to the mother that was mourning remember who Allah is Allah SWT when he hears your dua he not only hears your dua my sister but he hears your emotions behind the dua he hears the intentionality behind your dua and so even if you only say 5% of what you want to say even if you only say 1% of what you want to say Allah knows everything that's in there that's one of our teachers he said dua is not reminding Allah of our problems dua is reminding our problems of Allah Allah doesn't need reminding we are the ones in need of the reminder it's to remind us who and whose hands these matters lie and so I think this kind of realization of Allah hearing that which we don't even hear of ourselves Allah knowing the dimensions of our souls our needs our desires our wishes this is all within the the stretch of your dua and so I hope that this helps you in realizing the raising of the dua is insha'Allah ta'ala sufficient that's why when the companion he asked the Prophet sallallahu alaihi wa sallam and it is Thursday night it's the eve of Jumu'ah so it's befitting that we say this and we ask Allah to send his most peaceful of peace and most blessed of blessings upon the Prophet sallallahu alaihi wa sallam he said what percentage of my remembrance should be salawat upon the Prophet sallallahu alaihi wa sallam he said what about and I'm paraphrasing a fourth or a third or a half or a full and the Prophet sallallahu alaihi wa sallam said even if all you did was send salawat upon the Prophet sallallahu alaihi wa sallam then your needs would be met and your anxiety and worries would be removed and uplifted or kamaqal alaihi wa sallam meaning that without even saying what they are by turning to Allah Allah receives the full message of what you are asking for insha'Allah ta'ala Thank you so much Sheikh Tariq and there's also just before you go with another question about the hadith that you referenced related to the mother who was crying in the Prophet sallallahu alaihi wa sallam told her to taqilah you can just make more clear where people can maybe find the reference to this hadith insha'Allah they're curious where to learn more I think you might be on mute Sheikh Tariq It is I apologize I think that was very very and all that hadith mentioned tonight we've been very useful thank you so very much for sharing Zaynab I wonder if you might be able to answer for us the next couple of questions there's two questions insha'Allah I'll kind of put them together for you they are really asking about some of the terms that you had shared with us earlier and I think it's really very important the first is related to survivor's guilt this term that we had used earlier about managing survivor's guilt and how there are many people from different places that we like that are here tonight that are blessed to be safe and in stable situations but feeling that sense of survivor's guilt and I know you've mentioned a little bit of this but if we can recap we'll start with that one first insha'Allah sure sure so I think a lot of what was just shared right now by Sheikh Tariq and Dr. Rand can actually be very helpful for us in managing some of that survivor's guilt and some of the guilt that we may be feeling that can actually co-occur with a variety of different emotions so survivor's guilt doesn't first things first doesn't necessarily only look the same way for everyone so sometimes you can co-occur with anger for some for some with frustration for others it may co-occur with sadness in a deep sense of despondence and just not having a lot of hope so I think the first thing I want to say is to encourage folks to think and reflect on what it's co-occurring with what are some of the other emotions that are happening at the same time as the guilt associated with being survivors or not necessarily being in the same situation as our brothers and sisters in those spaces and I think another important kind of cognitive reframing that can happen or a helpful thought that we can have in response to survivor's guilt is a sense of responsibility so if we are not, if we have not been if Allah did not will for us to be in those positions He did will for us to have the responsibility to do other things there are other spaces in which we can be active there are other, there's another purpose that we do have if we were not necessarily in that space we do have a purpose elsewhere we do have a responsibility in a different way each of us in a different way and so some of the behaviors that I talked about in different levels of kind of like engaging in being helpful can also help behaviorally in addition to that kind of cognitive reframing can also behaviorally help us understand that we do have a response in addition to this and as a way of managing this guilt we can engage in some of these behaviors that can help us manage that Thank you so much, Zaynab and also there's another question that I think is really important as well and it's, you know, to encourage people that are impacted by this tragedy to think about the Haydn situations as we've been mentioning the good to see the good potentially as hard as it is for the BBC without the question is without engaging in toxic positivity you can also speak to that Right, I think one of the ways that we can manage this kind of like not engaging in toxic positivity is hope so I think hope as a concept that is not necessarily does not necessarily have to be as we may define it look like believing in a sense of extreme prosperity and positivity that can feel toxic or that may actually feel unattainable given the circumstances but I think hope with about ease in particular so hope with situations getting better becoming more comfortable becoming more easy thinking about it in those terms may kind of balance this getting into this circle of thinking about positivity in a toxic way or thinking about positivity in an unattainable way if we have hope about just situations getting better improvements that may happen and be connecting and kind of being hopeful about improvements happening I think it can help with managing some of that positivity becoming potentially becoming toxic Thank you so much, Saina but I agree with you I think that's a very useful way of looking at it as well there's a couple of questions in the box that speak specifically to young children and I just wanted to let you all know that we're going to be putting Lincoln to the box chat box here related to an article that I had written on the prophetic wisdom in speaking to children in times of distress and what those are the steps you might take also breaking it down by age groups knowing which age groups would be the right age groups to discuss with certain things and which ones to hold back certain information or to really break down to their level what is happening so if that's useful for you inshallah that's a whole discussion that we don't necessarily have time for tonight but I really I want to acknowledge those questions because there's a few of them related to young children and please do use that resource to your benefit inshallah it's on if it's useful I also wanted to acknowledge that there's in this maybe might be our last of our questions before closing Dua I wonder if Dr. Runs maybe you would be willing to take this one on I've seen this question come up a number of times now in our box and it's very important it's written in different ways but the meaning of which is how do we allow how do we have the world around us people around us to know of what is happening when really they're focusing on things like somebody said one person said the Grammys you know but while while people are dying or someone else said you know my colleagues my coworkers people out by bosses they don't even recognize that this is necessarily happening as big as it is when we're understanding and looking at it in the Muslim community it may not actually be making its waves in other circles how do we bring that awareness to surface so first of all I want to remind all of us myself first that we can't make anyone else think anything or do anything or feel anything that they don't so we can't you know we can't change other people so we always want to turn inward and look at ourselves and see what we're doing something I experienced was that when the Syrian war tragedy crisis first started I felt very alone I felt like you know the world doesn't care about Syria nobody cares like looking around me you know especially in my workplace amongst non-Muslims I felt just a sense of like nobody cares about the Syrians and what they're going through and however subhanallah as time has passed and now this tragedy I feel very differently I feel subhanallah so many people care and what I'm realizing as we're having this discussion is not that the world is necessarily changing but my circle has changed and I thought a lot about how this happened and it's that I was able to connect with a lot of different types of people non-Muslims not not only Muslims non-Syrians people through non things not related to this through all different means that you might connect with other people in different activities and projects and social things and whatever it may be such that when they heard of this they connected it to me in some way and reached out to me so so many different types of people reached out to me when they heard this and some of them because they know I had been there doing work because I talked about those things and because I shared about those things and because I try to openly discuss things that I might care about or might feel or might face even as a Muslim woman even as someone who wears hijab I might talk to non-Muslims and mention things about hijab you know that that seemed to me I make it very natural so my point is that these things take time so we are not going to change people's awareness in a manner of hours or days it may take us years it may be something that you change something from within yourself the way that you interact with others how do you interact with your neighbors how do you interact with your co-workers how do you interact with the people around you who are of different backgrounds than you and it may just be those small kindnesses that you engage with others so that when something happens that they might somehow care a little bit about it because they care about you and so I think in my mind I feel all we can do is always go back and start with ourselves Thank you so much Dr. Randa that is so incredibly true and it's a really everything today Sopana Law has been about essentially reframing so much of what we have been seeing and hearing and all the difficulty and tragedy which is I want to emphasize again is very real and is absolutely I want to be very clear that no one here at all is minimizing that in any way but rather helping us figure out how to channel how to support and how to heal Insha'Allah going forward Yadah-e-Badan Amin and with that speaking of that I'm going to turn insha'Allah to Shefflatik right now and ask him to please lead us all together in a collective du'a a reminder that when you have as many people Mashallah is in our room today in Mashallah we have so many people here at Hamd-e-Dada that with each du'a that you say amin the likelihood of that du'a being accepted when it's a collective whole all saying amin and unison is so much stronger Sopana Law than any one du'a although our du'as are very strong too and our teachers remind us never never minimize the power of du'a so here insha'Allah we're going to insha'Allah as we close up this program we're going to spend some time in the du'a so I ask all of you to join insha'Allah and to say amin to each of the du'as being said Shefflatik thank you over to you Bismillahirrahmanirrahim in the name of Allah for all merciful the ever merciful O Allah I'll praise is for you lahumalakilhamdul'ahashalqul I'll praise and thanks is for you alhamdulillahi talklal we thank you Allah in all circumstances in every circumstance we thank you Allah for the blinking of our eyes we thank you Allah for the movement of our fingers we thank you Allah for the smiles of our children we thank you Allah for the hugs of our parents we thank you Allah for warmth we thank you Allah for food we thank you Allah for protection even in the darkness of the night We thank you, O'Allah, for the blessings of the past that we may have forgotten. We thank you, O'Allah, for the blessings of the present that we may not even be aware of. We thank you, O'Allah, for the blessings that have yet to come. And we thank you, O'Allah, for the greatest blessing of all that you've chosen us, each of us. O'Allah, we thank you for choosing us to be from the Ummah of la ilaha illallah wa hamad rasulallah.  O'Allah, we gather in this space in your remembrance. O'Allah, we gather in this space to lean on one another.  O'Allah, across the world, across this country, across their cities. O'Allah, in the lands of Turkey, in the lands of Syria, and in so many other parts of the world, O'Allah, there are those that are hungry. O'Allah, feed and fill the stomachs of those that are hungry. O'Allah, there are those that are mourning. O'Allah, grant comfort to the hearts of those that are mourning. O'Allah, you know that there are those that are weeping the loss of loved ones. O'Allah, strengthen those hearts just as you strengthen the heart of your prophets and messengers before us. O'Allah, there are those that have lost their homes. O'Allah, replace their homes with better homes and you are capable of all things. O'Allah, grant them the homes of this world with safety and security, just as we have experienced it from you. O'Allah, honor them with being the people who have homes in Jannah. Allow us to meet them in Jannah, O'Allah. Allow us to embrace them in Jannah, O'Allah. Allow us to gaze upon their replaced homes in Jannah, O'Allah. O'Allah, there are those who the earth shook beneath them. We ask of you, O'Allah, to make their hearts firm upon the truth, O'Allah. O'Allah, give them light even in the midst of the darkness, O'Allah. O'Allah, allow us to see that light, O'Allah. O'Allah, your decrees are perfect. O'Allah, your will is exactly as it has been. O'Allah, you are the one who chooses.  O'Allah, our hearts have ached.  O'Allah, our minds have struggled with grappling with the realities of what we are witnessing happening. O'Allah, we only say that which pleases you. Inna lillahi wa inna ilayhi raji'u. Inna lillahi wa inna ilayhi raji'u. Inna lillahi wa inna ilayhi raji'u. To Allah we belong and to Him we and everything around us returns. We ask of you, O'Allah, to forgive us for our shortcomings and mistakes. Ya Allah, at times we have wronged ourselves. Ya Allah, at times we have wronged our loved ones. Ya Allah, at times we have wronged the people around us. O'Allah, forgive us for our shortcomings and rectifier or affairs. Allow us to be ambassadors of hope in a world that desperately needs it. Allow us to be a medicine through your will, O'Allah, for those that are healing from the wound. And allow us, O'Allah, to be those that carry the prophetic light. He, SallAllahu Alaihi Wasallam, Wasiraj, Munira, a shining lantern of light for the world that desperately needed it. O'Allah, allow us to shine His light and the light of Allah. Allow us to be a means of healing and O'Allah, heal us. Hada wa Allahu A'lam. Wa SallAllahu Alaihi Wasallam wa Baraka'in Nabeena, Wa-Hammad, Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een. Wa-Aferu Dawan. Alhamdulillahi Rabbil Alameen. We ask Allah to accept the martyrs. We ask Allah SWT to shower them with mercy and forgiveness. We ask Allah to grant ease to the widows and those that have lost loved ones. And we beg of Allah SWT to heal those that are wounded and sick. We ask Allah to free those that are under the rubble and none can free them without His permission. Wa-SallAllahu Alaihi Wasallam wa Baraka'in Nabeena, Wa-Hammad, Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een. Wa-Masalli Wa-Sallam wa Baraka'ala, Sayyidina Muhammad, Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een. Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een, Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een. Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een. Wa-Ala-Alihi Wa-Sahbihi A-Ajma'een. I really appreciate it. Also to Dr. Rand. We know it's late for both of you. SubhanAllah in a different time zone. And Zaynab I appreciate this very so much as well on all the information you gave tonight. For all our attendees, I really appreciate all of you for being here. For the spawns of sisterhood and brotherhood. To be in each other's company in such a difficult time. and keep all of our sisters and brothers across the ummah in your du'as and especially those who are currently going through this strife and difficulty at this moment. Sisters and brothers you have on your screen here inshallah QR code and we will put this in the chat box as well. We would love to know your feedback and how this went, how we can best support you, what other programming you would be interested in having inshallah as part of the madistan healing circles and learning circles that we do. These happen roughly every month and so we would love for you to hear from you what it is that you took out of this particular training and healing circle and what else you would like to have also in the future. We'll leave with you our contact information so you know how to get all of us inshallah this too will be in your chat box and I will also remind you that if you are in the Bay Area Alhamdulillah the clinic is now open and you're able to book a session with our therapists that are all Muslim inshallah coming from an Islamic grounding and training. So I hope inshallah for those of you in California can benefit from that and those who are not we will also put in the chat box our resources page that has the directories of other Muslim mental health professionals throughout the country and also international. And last but not least inshallah we hope that you'll support our programming so that we can continue building the vision of little by little reviving the traditions of the madistan's the healing circles the healing institutions rather of the Muslims inshallah that we hope one day we'll start small here but hope to one day actually build one day again such amazing legacy of the healing circles that we're the first to have mental health programming and mental health clinical work within their hospital systems. This is the tradition and the legacy of the Muslims that we have lost subhanallah but we are here to revive and bridge to modern medicine and modern healing. Barak Allahu feekal thank you so much for being with us here tonight thank you so much to our speakers and praise be to Allah and praise be to the worlds and peace be upon Muhammad and his family and friends and peace be upon all of you. Have a good night everybody and we'll be in touch with you inshallah over the course of our programming. As-salamu alaykum wa rahmatullahi wa barakatuh