 It's like there's two ways of looking at things. You have Muslims that never come to the mosque except through Eid. You can look at that in two ways. You could say that, these people never come to the mosque and criticize them. Or you could say from a different perspective, at least they're coming to Eid. I would rather them come to Eid than not have any association with Islam whatsoever. At least they're coming to Eid. Our Prophet ﷺ said that the hour won't come until people no longer stay in the earth, Allah, Allah. I used to be, because I've had a very privileged, to be around people like this from the beginning of my as-salam, that when I was at UC Berkeley, I was exposed to people, Muslims, that I was like, oh my God, I was so shocked. Some of these people, I don't know if they've ever said, Allah, Allah, Allah, once in their lives. And you know, the blessing of Allah, you just say Allah, Allah, Allah, once in your lives, sincerely. But eventually you will be a person of paradise. So there's two ways of looking at things. And that simultaneously, while we encourage people to follow the sharia and to give rights, and at times you have to be, because if they're taking people's rights and they're cheating, no, you have to come down hard at certain points to warn them from what they're doing. But as you warn them and so forth, is that you never make them despair from Allah's mercy. You know, I would, I would, it's like, they ask Shukr Abu Bakr bin Sadim, is that what do you do if you make dhikr and that you never concentrate in your dhikr? And some people might tell you, what's the use of it? Don't make dhikr. Shukr Abu Bakr bin Sadim said, no. He said, he says, thank Allah Ta'ala that He is Zayyina Jarehate min Jawahra had bi dhikri. He said, thank Allah Ta'ala that He made one of your limbs, at least remember Him. He said, because even if you're only mentioning Allah with your tongue, that your heedlessness not making dhikr is greater than your heedlessness making dhikr. So in a sense that, obviously, that's not the ideal state. The ideal state is to be present with Allah and to have adab and so forth. But there's always two ways of looking at that. So it's both are true in a sense. But at the end of the day, that I just have a lot of compassion for the people of the time. It's very difficult. You know, I had a deep conversation with this, like with Sheikh Faraz and that we were talking about like how difficult it is for Muslims in, excuse me for mentioning countries in places like Syria and in Pakistan and in India, in other places in Afghanistan to live an upright life and just to not take rushwa and to be in Egypt and to actually have an honest income and not have to pay someone off and not to do something haram to make your business go like, it's very difficult. Now Allah will give you a maqaraj if you're a person of taqwa, absolutely. But it's hard for people. The bureaucracy and the red tape just to get the simplest thing done is hard for people. So our time, you have to have a soft spot for people in a deep mercy. While at the same time, principle is principle. But what happens is if people don't have that mercy and they come down on these people they push them away further and that becomes the difficulty. So the fine line between the two is a time and place for everything.