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Sermon Introduction
Praise be to God. There is no other God except God. I hope Ramadan went well for I guess all of us. Hopefully, it’s a month where we hopefully eat less. Most people eat less. Some of them overeat after they break the fast, but most people eat less. And so, less food for the body but more food for the soul. So, it’s a nice package of good deeds which we fulfilled during the last month, the month was just passed, the month of Ramadan.
Now let me get actually to the topic which I want to talk about today. I want to talk about an alternative approach to dealing with Hadith. As we know, the standard approach, the standard approach which we use to deal with Hadith is that we simply look at all the verses—by the way, and this approach is given in the video in the Friday sermon which I titled, I think the title is something like, “What does the Quran really say about Hadith.” So if you find that video which is titled “What does the Quran really say about Hadith,” you’ll see that the Quran actually doesn’t tell us to follow Hadith. It actually speaks against Hadith except for cases when it can be used for historical sources, but not for religious purposes. It might be useful for historians, like as a school for scholars of history, for people who want to maybe study comparative history or things like that. Yeah, that might be useful. But for religious purposes, for us, for pretty much all the people, for our religion, Hadith is not useful at all. It’s actually against the Quran and in most cases is damaging. It damages our life.
The Alternative Approach: The Principle of Asking “Why”
So the conclusion, the approach which we used in that, let’s say in that video, but our standard approach is that we don’t follow Hadith for religious purposes. We do not obey Hadith for religious purposes. We do not believe that Hadith should be used for religious purposes.
But there’s another alternative approach which I kind of want to introduce, especially because there’s so many heated debates which lead to nothing. There’s so many debates online. Hadith, no Hadith. Hadith, should we use Quran alone, should we do Quran and Hadith—the debates are so heated sometimes, it’s not even constructive. Like people will try to talk over each other and things like that. So a lot of times it’s not even constructive. So an alternative approach would be, and it’s not the only approach, but an alternative approach would be to kind of just not deal with it, not try to answer the question. Instead of saying, “Oh, should we follow Hadith or should we not follow Hadith,” we use another verse in the Quran which can sort of let us use another approach to Hadith and sort of reach the same conclusions. And the verse I want to focus on today is in
Surah 21, verse 23. “He cannot be questioned for His acts, but they will be questioned.”
And the verse says He, God, is never to be asked about anything He does, while all others are questioned. So basically, the conclusion is if God says something, He should not be asked why He did it. Why, He should not be asked why. But if others say or do something, they can be asked why. So this is a principle. If God says it, you don’t ask why. If someone else says it, you ask why. If someone else other than God says something, then you are allowed to ask why. And there’s like deep reasons for this.
The basic reason is that when God tells you to do something, let’s say God tells us not to eat pork, asking why, it’s really not that it’s not useful anyway because there are billions of reasons why you shouldn’t eat pork, but all of them are small. It’s only when you combine all of them together can we reach the conclusion that we shouldn’t eat pork. So asking God, “Why shouldn’t we eat pork,” it doesn’t really make sense because I can say, let’s say, “Oh, maybe it has parasites.” Oh, that’s not a good enough reason. Maybe cows sometimes have parasites. Maybe not as much, but they do. So if I say, “Oh, it’s good for the economy,” you might say, “Oh yeah, but there are other things which are not that good for economy, we still do them.” If I say, “Oh, maybe pork has too—I mean pork has too much fat so you’ll get fat.” Oh, but other things have lots of fat. I don’t know, there are other foods with lots of fat. Butter. Should we not eat butter as well? So as you can see, all the arguments I can give if I try to answer the question why we shouldn’t eat pork, none of them are enough.
But only when you combine all of them—and there’s billions of them because God can think about all of them at the same time—only when you combine all of them together can you reach the conclusion that we shouldn’t eat pork. There’s so many other reasons, I don’t even want to go there because we shouldn’t ask God why. God says don’t eat pork. If we ask why, the best answer is because God says so. If God says don’t eat pork, then don’t eat pork. So that’s the answer. The answer is always God said so. And there’s a million, a million, billion reasons for it, infinite reasons for it. So the question why, when we’re dealing with what God said, is really not useful at all. Plus, it questions God’s authority. You don’t ask someone who is higher authority, “Why do you do this? Why did you say that?” God should ask that to us. We shouldn’t ask God that.
So basically, when God says something, we don’t ask why, or does something, we don’t ask why. But when humans do or say something, we ask why. We can ask why, especially if it doesn’t make sense, we should ask why. So then this is sort of the basic idea and we can use this for Hadith. We don’t have—even if we don’t decide about Hadith at all, let’s say we don’t want to go into those debates because sometimes they are very heated, heated, heated debates, sometimes don’t really help. Sometimes they don’t help. So if, let’s say, another way not to have heated debates is that we use this principle in the Quran which says that God should never be asked why, while others can be asked why, or all others will be asked why. Then we use this principle and we say every time someone brings something from the Quran, we don’t ask why, but every time someone brings something from the Hadith, we ask why. And that pretty much shuts the conversation because pretty much almost all Hadiths, the religious leaders cannot tell you why.
Application 1: The Night of Destiny (Laylat al-Qadr)
For example, the night of destiny. According to Hadith, the night of destiny is on the 27th night of Ramadan according to one Hadith. According to another Hadith, the night of destiny is on the 25th. According to another Hadith, the night of destiny is on the last 10 nights of Ramadan. According to another Hadith, the night of destiny is on the odd nights of the last 10 nights of Ramadan. According to another Hadith, the night of destiny is on the 19th. According to another Hadith, the night of destiny is on the 21st. Another Hadith says on the 23rd. Another Hadith says the prophet knew when the night of destiny was, but he forgot. Someone asked him a question while he was thinking about it; someone interrupted him and he forgot. Another Hadith says that the night of destiny changes constantly. Another Hadith says that we cannot know when.
So all of these Hadith—and they are, by the way, if you ask the scholars, “Oh, how come there’s so much contradiction about this?” they all say different things. They’ll probably tell you something like, “Oh, you know, some Hadith are authentic, you know, verified, others are not authentic.” But if you ask them specifically these Hadith which we mentioned, these let’s say 10 probably 10 different Hadith about the same topic, different answers for the same topic, if you ask them, “Are these actually the authentic ones, what they call Sahih, the verified ones, the authentic ones?” They consider all of them authentic or verified according to them.
So then how come they give you different answers? And the way to deal with it is to ask them why. So why, if they say the night of destiny according to Hadith is on the 27th, why? Why should it be on the 27th? Can you give me a logical reason why? Why not 28th? What’s so special about 27? Why not 29? So all you have to do is ask why, and they cannot give you an answer. And you are allowed to ask why because humans are allowed to ask why. You are allowed to ask a human being why because Hadith, at the end of the day, was spoken by a human. They say that it’s the prophet’s word, so we can ask why, but we cannot ask God why. So all we have to do is ask why. Hadith is on the odd nights of Ramadan—why? Why should it be that it changes? Why does it change? Why doesn’t it always stay the same? Why? Just ask why. And it sort of shuts the conversation. They cannot give you an answer. If they give you an answer, then it’s logical, then it makes sense. But all you have to do is ask why.
And it honestly—like, why do—it’s so interesting how they don’t ask why. Millions of Sunnis are told Hadith is on the 27th; they never ask why. They don’t have the guts, the courage to ask why. “Why is it on the 27th?” and they cannot give you an answer. And someone might say, “Oh, but you don’t even know some of the answers.” Wait a minute. So let me give you an example. Ramadan, we say, has sometimes 29 days, sometimes 30. If you ask me why, I can tell you. Anyone can tell you because it’s correct. Why does Ramadan have 29 days and sometimes 30 days? Why is it that specific number of days? Because that’s how long it takes the moon to go around the earth. It’s from a new moon until a new moon. More specifically, like the definition of the new moon, I give it in another video, but it’s basically from a new moon until a new moon. And it takes the moon about 29.5 days to do that, to do that rotation, to go around the earth. It takes the moon 29.5 days, and sometimes it happens to be on the side which is closer to 29, sometimes it happens to be closer to 30. But it’s about 29.5. So depending where we cut, like which day when when the day happens, so it’s either going to lean towards 30 or towards 29. So that’s the reason we can answer it. But if you ask them, “Why is it on the 27th? Why is the night of the destiny on the 27th?” they cannot tell you why because they don’t know. And they still follow it despite not knowing.
And by the way, in the video where I speak about the night of destiny, I tell people why, why is the night of destiny on that specific date. It happens to be most of the time on the 27th, but it has nothing to do with the 27th. There’s nothing special about number 27, or number 25, or number 23 for this matter, not even number 19. There’s nothing special about that. But they don’t ask why. They don’t ask why. So if we just ask them why, “Why is Hadith—why is this specific thing in the Hadith?” they cannot tell you why on the 27th. So all you have to do is ask why. Whenever they bring a Hadith, all you have to do is ask why. “Oh, you are supposed to spit when the devil tempts you or whatever.” Why? If they cannot tell you why, then it’s not good enough. It has to be logical. Anything humans bring up, it has to be logical. But God says it, even if it’s not logical, we have to follow because God has billions of reasons. God can think about all the things at once. Humans cannot think about everything at once. So if there’s some truth to it, they should be able to explain it.
So yeah, all we have to do is ask why. That’s one example, let’s say the night of destiny. If we just ask them why, they cannot explain it. So therefore, we don’t have to follow it. “Oh, I would have followed that Hadith, but you didn’t tell me why. Sorry. Sorry, you said 27th. Why? Oh, you don’t know? Oh, so I don’t follow it. Thank you for your suggestion.”
Call to Repentance
Let let us repent. Praise be to God. There is no other God except God.
Let’s take another example of when we just ask why when someone brings a Hadith, or it sort of solves the issue. By the way, let me repeat again, we shouldn’t ask that when someone brings something from the Quran. We shouldn’t say why. We don’t ask God why, but when someone brings Hadith, which is a human saying, then we ask why. All we have to do is ask why.
Application 2: Zakat al-Fitr and Changing Societal Contexts
So millions of Sunnis and Shia believe in something which is called Zakat—specifically Zakat al-Fitr. Basically, the idea of this Zakat what they call Zakat is that during Ramadan, according to them, you are supposed to give about 3 kilograms of flour, of wheat, or maybe dates. So about 3 kilograms of wheat you’re supposed to give to the poor, and this is what they call Zakat, and it should be done before the end of Ramadan so that your Ramadan is accepted. That’s kind of what they believe in. And all you have to do to tackle this is ask them why. Why? Why should I give 3 kilograms of flour during Ramadan? And they cannot give you a reason. No one. They had 14 centuries to think about this. All the scholars, they cannot tell you why. All you have to ask them is why. “Why should I give three kilograms?” They’ll tell you, “Oh, the prophet says so.” But that’s not good enough because we can ask human beings why. I would even ask why: why 3 kilograms, why during Ramadan, why wheat, why dates, why not rice? So all you have to do is ask them why, and you will see that if they don’t give you an answer, you don’t have to follow it if they don’t give you a logical answer.
So regarding this Zakat, unfortunately, I can give an answer and to show that it sort of doesn’t apply anymore. The issue with this Zakat, what they call the Zakat which is the Zakat during Ramadan, is the idea—let me just tell you the idea behind it and then kind of sort of demolish it, why that idea doesn’t apply anymore. So if there was a reason, which I think probably there was a reason—I don’t think it would remain in history like that—but they cannot explain the reason to us now, so we don’t have to follow it. What I’m saying is, let me actually help them. See, I’m helping their side. Let me help them give a reason because none of the so-called Muslim scholars, the Sunnis and the Shia, can give a reason why Zakat should be done like that or why should it exist. So let me help them first so then I can destroy it. Let me help them with their own arguments.
So here’s the idea. The idea of the Zakat is that in the past, during the prophet’s time, people, unlike today, people would pretty much store the food. They wouldn’t go to shops to buy stuff like—I mean they had a market, but they would buy the material, the food, for the whole year. So basically, they bought the food when it was harvested. If you needed, let’s say, some flour or something, you would buy it when it was harvested from whoever was selling it, if you didn’t harvest it yourself, and then you would store it for the whole year. You’d have, let’s say, a depot in your home, and then you’d have food for the whole year. That’s how they did it typically. Even to this day in some poorer countries they still do it like that, but very rarely, almost never. Traditionally, that’s how it was done. People would buy food for the whole year, and then what would happen is they would sort of try to estimate how much food they need for the whole year for the whole family.
So let’s say this year I estimate—let’s just imagine we live in the past—let’s say I have 20 family members and I’m going to estimate that this year we need this many bags of flour, this many bags of meat—probably they would dry it because it would go bad—they had this much oil, this many bottles of oil. What else did they—like the basics, they would make sure that they had the basics, or milk, but they would probably make it into cheese so it lasts longer. So they had these basics, staple foods. And they would make sure that they have it for the whole year. This was in the past. And then that estimation, let’s say, would be done by the family head, and he would make sure that everyone has food for the whole year. And they would go in the market and buy it, even let’s say how many cows he needed to buy so they can slaughter them at a certain point. So that’s what they did.
Now, at the same time, they didn’t know exactly when Ramadan will start and end because they didn’t have the calculation methods like us, computers and scientists and astronomers. So they would rely on the moon, which is normal. It was normal then to rely on the moon. They didn’t know exactly how to calculate it; they had approximations, but they were not very accurate. Today we have really accurate methods, but then it was not very accurate. So they would just rely on the moon. When the new moon happened, they would start Ramadan—I mean when the new moon of the ninth month happened, they would start the Ramadan. And then when the new moon again happened, they would end the Ramadan. So this was, let’s say, the circumstance. And in that circumstance, imagine they had estimated the whole food for the year, but something which they hadn’t estimated was that part of that food was not used because they had fasted.
And because of the fasting, they ate a little bit less. And the Quran says they tell you what to give: give the excess. Excess meaning what is left.
Format Scripture References: Surah 2:219
“…They ask you what they should give. Say: ‘The excess.'”
So basically, they just realized, “Oh, wait a minute, we have more food than we thought.” So kind of like, it’s just a feeling. They didn’t go into specific calculations, but let’s say the prophet was, “Oh, wait a minute, actually during this month we ate a little bit less, so technically we have more food, and that’s excess, that’s more than we needed, so let’s give it away.” And that’s pretty much how much less people eat. So about three kilograms of flour, of wheat, is about 10,000 calories. And during a month, a person typically eats about 70,000 calories. And so that’s about one-seventh or depending on how people eat, but let’s say about one-seventh or one-eighth. So about one-eighth of the food which you would have eaten in other months, you ate about one-eighth less calories, which means that was left.
And those calories, by the way, why is that approximate? It’s approximate because let’s say you eat one less meal, which would be actually one-third less because you, let’s say, you eat breakfast, you eat lunch, you eat dinner typically, someone might eat that. During Ramadan you don’t eat lunch, but you can eat the dinner and you can eat the breakfast earlier. However, you don’t let’s say eat one-third less because whatever you don’t eat at lunch, you can kind of make up during dinner. You can, but you kind of make up everything because the stomach doesn’t allow to kind of eat two meals at once. You can probably— when you break the fast, you probably eat one and a half meals. So that means that during Ramadan, you didn’t eat 70,000 calories if you estimate it, but you probably ate 60,000 calories. So 10,000 calories less, which means that you have 10,000 calories of food left, and typically that’s left in either wheat or dates or whatever. In that time it was left in that, so they gave it away, the excess. So that’s the logical reason behind it.
So if someone asked me during that time why, I would explain why, and they would probably do it. But I can also tell them that none of these pretty much don’t apply as much. So in some ways it doesn’t apply at all, but in some ways it applies very little. So it really doesn’t apply as much; it’s insignificant today. Why? The question is why now, why we shouldn’t focus or even bother to think about this Zakat. The reason is, first of all, first of all, we don’t store the food for one year like in the past. So our estimation was not really thrown off. We don’t even have enough food for Ramadan stored; we go to buy pretty much every week or every other day. I don’t know how other people do the shopping, but typically I think today, including me, we do shopping every week, every two or three days, so in some places every day, some places every two weeks depending. So there was no estimation in the first place at all, so there was no excess.
Second of all, if there’s any excess—so let me kind of sort of tell you who should do the Zakat, maybe that’s the better approach. If there was any excess, it was the food shops. Here in US we have, in Canada we have Walmart, Costco—I don’t know, in other countries they have different shops. So the food shops did an estimation about the whole year, how much people need, and very likely because of Ramadan they sold a little bit less, so they should give. So my answer to Zakat is we don’t have to give it; big food shops, it applies to them for the most part. So it’s a matter for businesses, for the food shops, if they want to give a sort of presents with flour, it’s their problem. So Zakat today for us is almost insignificant.
Oh by the way, plus in addition to that, in addition to that, in the past they had a really regular sleeping schedule. So the fact that they didn’t eat lunch during Ramadan meant that they ate less food. A lot of people today just sleep during the day, so they still eat the same amount of food. By the way, that’s allowed, because then you pay through worse health. If you sleep during the day during Ramadan, that’s because you don’t have a good sleeping schedule, and because of that you’ll pay through health effects later on in life. You’ll be older faster, or not very healthy, because it’s not a very healthy lifestyle to stay up during the night and sleep during the day. It’s not as healthy. It’s allowed though, it is allowed, but it’s not as healthy. So what I’m saying is it doesn’t even apply to today because it’s not necessary that you ate less food during Ramadan. For them in the past, it was necessary because pretty much for most people, because that’s how they lived. They didn’t use electricity like today. So pretty much Zakat doesn’t even apply for another reason, is because we don’t necessarily eat less food.
And someone might say, “Oh, but are you then—does it does fasting count?” It does. It does because even though you might not have eaten less food, the fact that you slept during the day and stayed up during the night, you have worse health, and so you paid for it. You paid for it in another way through health instead of through food. So for you, it would be to give some health back or to have a, I don’t know, a better diet outside of Ramadan, a better sleeping schedule. That’s Zakat for today. That’s our Zakat. Giving 3 kg of flour—who even uses that flour? I mean, very few people use it today. If you do that what they say you should do, it would probably cost more because you don’t have it at home. They had it at home. We would have to go to the shop, spend probably for some people more fuel than the actual deed. So do more bad than good by turning the car on or walking or whatever, taking the bus, having to go there, buying the flour, and who are you going to give it to? So it just doesn’t apply.
And all we have to do to give an answer to this is when they say you have to do Zakat, all you have to do is ask them why, and they cannot give you a reason. I gave you a reason, but as we can see, it only applies to the past, and today it might apply to the big food brands, big food companies, the companies who store the flour, the companies who store the oil. Those companies, yeah, it does apply to them, but they are companies, they are not people. So who cares if they give it or not? Companies will not be judged during the last day; people will be judged, but not companies, not businesses. The people will be judged.
So yeah, that’s kind of the answer. And by the way, this is the Zakat al-Fitr, it doesn’t apply for—I gave you two reasons, there’s more reasons why it doesn’t apply, but even the parts which do apply are very insignificant, they are so small. So it’s probably not 3 kilograms, it’s probably three grams or five grams or 10 grams. Who’s going to calculate that? Does it even make sense to talk about it? We do so much worse things in other areas. So to all the Sunni Muslims—let’s not even call them Muslims—to all the Sunnis and the Shia who say, “Oh, you should do Zakat or whatever,” I think it would be better for them if they, let’s say, during the year didn’t honk their cars when they drive. That actually they would do better, like they would do better deeds that would be bigger than Zakat, which they give which is kind of almost useless now.
I was to India in a heavily Sunni populated area, so-called Muslim, and they were honking the horns all day long in traffic. Even inside the homes you can hear it. Hear it at home. And they honk the car—like there’s so much traffic, of course, and everyone honks the car all day long. You can hear it all day long. Each individual doesn’t do it all day long, but you can hear it all day long. That’s so stressful. If they just stopped that, that would be better than Zakat. And exactly those people will actually bring the ideas of Zakat, this and that things. They are talking about three grams of flour because today three kilograms don’t apply. As we concluded, there’s no reason for 3 kilograms anymore—let the shops do it—but three grams might apply. So they spend hours and hours talking about it, and even I’m forced to talk about it today. I didn’t even want to talk about it, but I’m kind of forced to talk about it because they mention it so much. They talk about three grams of flour. That would be my estimation how important it is today: three grams of flour. I don’t know, in dollars that’s very little—1 cent, 2 cents, 3 cents, I don’t know, probably 10 cents. Okay. So they talk about 10 cents while honking all year long, giving each other stress.
And by the way, that honking either does some psychological damage or, if it doesn’t, it makes the person more mean because the person has to learn how to how to cut off all the influence from the outside. And so when someone tells them something important, they have learned how to how to block their ears. They can just block their mind. It’s easier for them to block the mind because of all that honking. Or if they don’t, they have some psychological damage. There’s too much pressure. I don’t even know how to make that sound. So they would have been better off if they just didn’t honk and didn’t do Zakat.
The Illustration of the Forest and Ridiculous Rules
And let me give you an example. What do I mean that Zakat today has become very insignificant? Let me just give an example. So let’s say you live—let’s say your mom tells you, “Don’t throw a branch, a branch of wood or whatever, at home on the floor, on the ground. You throw a branch on the ground, your mom will say, ‘Oh, don’t throw a branch on the ground.'” And that’s a good, probably good advice. Don’t throw the branch on the ground, like it’s a clean home, why should you throw the branch? But you go maybe you’re walking in the forest—how significant is it to apply the same principle in the forest? “Oh, don’t throw a branch in the forest.” Why? There’s so many branches in the forest! What is it going to do? It might do a little bit of that, but it’s it’s insignificant. It’s insignificant. How bad can it be to throw a branch in the forest? It’s full of branches. So that’s how Zakat is today. It’s like they are trying to protect, let’s say, the environment in a place where it’s full of that. It’s insignificant. It doesn’t apply in so many ways. But even the part which applies is insignificant. The word insignificant means we shouldn’t even bother to deal with it.
So yeah, and by the way, these—only these survive, these illogical things only survive in places where there’s authorities. Let me give you an example. So let’s say in North Korea, they prohibit the officials from using the word ice cream. They are not allowed to say ice cream or hamburger. In North Korea, if you’re an official, you cannot say ice cream or hamburger because that’s too Western. And these ridiculous rules only make—only can exist when there’s authorities who will make them, because otherwise people have better logic than that. If they use the logic, they probably reach better conclusions.
Let me give you an example where authorities didn’t interfere. So let’s say in the past, people didn’t wear shoes at home. It’s quite logical; you don’t want to make the home unclean. It’s quite logical. But then you go to an office—should you apply the same rule? It’s kind of a home, it’s a building, it’s inside at work. Should you remove your shoes as well, or is working with shoes just fine? I think it’s just fine. So when authorities didn’t interfere, people just naturally realized that, “Oh, wait a minute, it doesn’t apply anymore.” So they told me at home not to wear the shoes, that kind of makes sense. Not always, by the way. People have pets these days—why should removing the shoes be a rule? Or the outside is sometimes clean. Some countries really have a very clean outside, so it’s kind of pretty much like walking inside as well. So even in that case, it doesn’t—it’s not very important to remove the shoes. In a lot of cases though, it is important to remove the shoes, probably in most cases. But when you go to an office, why should you remove the shoes? Do you want other people to smell your feet? Should you smell their feet in an office where you work and sweat all day long or whatever, or sit at the desk? Why should you remove the shoes? So it doesn’t make—so if you let people use logic in that circumstance, they will reach the right conclusion.
They would have reached the right conclusion even about Zakat al-Fitr if they used logic, but unfortunately, authorities tell them something else and people are too afraid to think for themselves. So it’s only authorities which sort of keep the idea of Zakat al-Fitr existing; other than that, people would use logic and they would reach a better conclusion. “Oh, three kilograms of flour, I have to go and buy it,” where it doesn’t—it doesn’t really make sense in today’s world. Yeah, they’d reach the right conclusion if especially if they knew why, why would the prophet say so.
So yeah, all we have to do is ask them why, and I helped them with answering the why. And answering the why also tells us that for today it’s not significant, and in some aspects it doesn’t apply at all. So that’s it about—I just gave two examples of dealing with Hadith in an alternative way by simply asking why. All you have to do is ask why. Why should that—why is that rule so? Why should we spit on our left? Why should we do this? Why should—if you just ask why, then you can resolve the issue of the Hadith. We shouldn’t ask why when it comes to the Quran; we should never ask God why, but we ask the people why.
Administrative Announcements: How to Join the Submitters
So yeah, that’s it. And just another small administrative thing before we leave. A lot of people recently, thanks to God, a lot of people have sent me actually emails about that they wanted to join, and I just didn’t have time. Maybe I had time, but like my inbox is really full, so I haven’t replied to many emails. And as you know, some of you who work, you know when you don’t answer them, they they just pile up—more emails, more emails, more emails, more emails. So yeah, I figured that probably—and a lot of those emails were a lot of people wanted to join the Submitters. So I had delayed this for a while. So God willing, if you’re listening, if you are one of those people who wanted to join the Submitters and I haven’t answered your email, let me answer it through here. So if you go—let me share the screen. So basically, I’ve done it through the website now. You don’t need to send an email. Let me share the screen.
So if you go to our website, to the main page here, in the end I added this part: “How do I join the Submitters?” To become a Submitter, you have to attend the live Friday gathering, which we’re doing right now, and the second part is fill the public Zakat platform. So all you have to do is click this last link in the main page of our website, and then you fill the form. And then when I have time, I’ll check whether you filled it correctly, and if you did, God willing, when I have time I will add you to the group of Submitters. So all you have to do, whoever is listening to the live Friday gathering, all you have to do is go to this link and fill the Zakat form, and God willing, when I have time I’ll check who did it, and then I’ll add you to the list of Submitters on our website. And that’s it. For those who have to do the contact prayer, do the contact prayer. For the rest of you, peace be upon you.
Friday Sermon by: Alban Fejza, Online Congregation Director
For more information:
What does the Quran Really Say About Hadith?
Quran: All You Need for Salvation
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