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  • 2. Pardah (Women's Veil) – 23 Questions Series

    Posted by Haris Virk on April 19, 2021 at 4:37 pm

    Response to 23 Questions – Part 3 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 1

    Q. Is Ghamidi sahab’s opinion on the issue of veil influenced by the Western civilization and the need to be compatible with women’s rights movement or does it have a scholarly basis in the Islamic tradition? From 19:33 to 30:45

    Q. What is the origin of the term “pardah”, also called as “hijab” in Arabic? Is it used in the Quran or any other source of Islam? Why does Ghamidi sahab prefer the phrase “etiquettes of interaction between men and women”? From 30:52 to 34:03

    Q. What is the source from where the etiquettes of interaction between men and women are derived? From 34:05 to 35:07

    Q. It is generally believed that the etiquettes of gender interaction mentioned in the Quran refer only to women. Is it true? From 35:08 to 36:46

    Q. Where did Ghamidi sahab’s opinion regarding the issue of “pardah” stem from? What is the reason of the difference between scholars over this issue? From 36:47 to 46:33

    Q. The scholars, who criticize Ghamidi sahab’s opinion regarding “pardah”, cite the verses of Surah Al-Ahzab where Allah has said that women must draw their cloaks/veils over themselves, not be soft in their speech to men, abide in their houses and not display their adornments. It is from these verses that they derive the rulings of “pardah”. What was the context of these instructions of Surah Al-Ahzab and why does Ghamidi sahab argue that these edicts were issued exclusively for the Prophet’s (pbuh) wives and have nothing to do with ordinary women? From 46:34 to 1:00:02

    Haris Virk replied 2 years, 10 months ago 1 Member · 9 Replies
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  • 2. Pardah (Women's Veil) – 23 Questions Series

    Haris Virk updated 2 years, 10 months ago 1 Member · 9 Replies
  • Haris Virk

    Moderator April 19, 2021 at 4:38 pm

    Response to 23 Questions – Part 4 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 2

    Q. How does Ghamidi sahab understand the verses 28-34 and 53-58 of Surah Al-Ahzab? What is the context under which these instructions were sent regarding the wives of the Prophet (pbuh)? From 0:01 to 34:16

    Q. It is argued that even if these instructions were sent for special circumstances and addressed only the wives of the Prophet (pbuh), since they are the role models for Muslim women, therefore these instructions must be followed by ordinary Muslim women too. What is Ghamidi sahab’s opinion on this? From 34:17 to 36:55

    Q. It is argued that despite these instructions being specific for a certain situation, if we employ the same method even today, for example keep women in the confines of their homes, ask them to wear Burqa, etc, it will protect them from any unfortunate incident. What is Ghamidi sahab’s response to this? Is creating the narrative that only those women who stay at home and who practice pardah are pious a bidah (innovation)? From 36:56 to 40:51

    Q. How does Ghamidi sahab understand the verses 57-59 of Surah Al-Ahzab wherein the wives of the Prophet (pbuh), his daughters, and the women of the believers are asked to draw their cloaks/shawls over themselves? What do the words, context and backdrop reveal about whether these orders had been given for the purposes of purification and ‘purdah’ or as a temporary strategy for Muslim women so that they are recognized distinctly in a specific situation? From 40:52 to 58:43

  • Haris Virk

    Moderator April 19, 2021 at 4:43 pm

    Response to 23 Questions – Part 5 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 3

    Q. If the instructions of Surah Al-Ahzab were for a specific situation, then why have they been kept in the Quran for all times to come? Why does Ghamidi sahab differ from his mentor, Islahi sahab, on the issue of the application of these verses? How do the context and the words of the Quran confirm that these instructions were issued as a timely strategy to protect Muslim women from propaganda and slander of the miscreants and are not, in any way, related to chastity and modesty? From 0:16 to 22:39

    Q. Is there absolutely no basis to derive any orders of veil for women and their confinement within the walls of their homes from the verses of Surah Al-Ahzab? From 22:40 to 24:47

    Q. If the orders issued in Surah Al-Ahzab were for a specific situation and peoples, what is the everlasting guidance in these specific events narrated in the Quran for people who will read Quran till Qiyamah? From 24:48 to 29:16

    Q. It is argued that the orders of Surah Al-Ahzab were issued so that not only Muslim women were differentiated from non-believing women but also to make them chaste and modest. What is Ghamidi sahab’s response to this? From 29:17 to 33:26

    Q. When we look at it from the perspective of the present world, many women complain that they were subjected to sexual harassment and false scandals. So, if we keep this principle of Quran in our mind, then can those special instructions of Surah Al-Ahzab be adopted today for the sake of women’s protection? From 33:26 to 36:45

    Q. Why is it that the Quran is explicitly stating that the nature of these instructions was situation-specific and, that too for the sake of protection, and not some eternal orders regarding “pardah”, chastity and modesty, but our traditional scholars haven’t understood it in this way? Are there any scholars who interpreted these verses in accordance with their exclusive address and applicability to the wives of the Prophet (pbuh)? From 36:46 to 39:35

    Q. Ghamidi sahab argues that the Quran at times gives some timely orders, for example explaining to the Prophet (pbuh) the method of praying during war. But our jurists derive Salat-ul-Khauf from that event as an eternal order of Shariah. Does Ghamidi sahab agree with such interpretations? From 39:36 to 41:18

    Q. The Friday prayer commenced when the Prophet (pbuh) came to Medina and addressed the people there. On what principle have we accepted Friday prayer as obligatory and why can’t we extend similar principles in case of the orders regarding veil? From 41:19 to 43:10

    Q. People also argue from the word “jilbab” that such kind of clothes existed during the times of the Prophet (pbuh) which were used to cover oneself. What is Ghamidi sahab’s view on this? From 43:10 to 44:02

    Q. It is narrated by Umul Momineen Umm Salama RA: “I was with the Prophet (pbuh) and Maimoona RA was also there when Abdullah Ibn Umm Maktoom came. This incident happened after the orders of veil had been issued for us. The Prophet (pbuh) asked both of us to cover ourselves in the presence of Abdullah Ibn Umm Maktoom. We said that, O Prophet of Allah, isn’t this man blind who can neither see us nor recognize us? On hearing this, Prophet (pbuh) said that are you two blind like him? Aren’t you watching him?” Doesn’t this narration refute Ghamidi sahab’s stance regarding “pardah”? From 44:03 to 48:13

    Q. It is narrated on the authority of Thabit Bin Qais Ansari that a woman came to see the Prophet (pbuh) to ask about her son who had died in Jihad. She had put a veil on her face. One of the companions of the Prophet (pbuh) asked her why she had covered her face to which she replied, “I have lost my son not my modesty”. What is Ghamidi sahab’s comment on this? From 48:14 to 50:21

    Q. Abu Usaid Ansari narrates that once a few men and women were walking together on a road. The Prophet (pbuh) was coming out of the mosque. On that occasion he heard the Prophet (pbuh) saying to the women to keep back and not walk on the middle of the road as it is not appropriate for them and that they should walk on the edges of the road. The narrator says that after this, women used to walk so close to the fences that their clothes would get stuck to them. How does Ghamidi sahab view this Hadith? From 50:22 to 53:51

    Q. It is narrated on the authority of Hazrat Ali RA that once he was sitting with the Prophet (pbuh). The Prophet asked people, “what is good for women?” All people remained silent. Ali RA said that when he went back home, he asked Fatima, “what is good for women?” She replied, “they should not be seen by strange men”. Ali RA said that he narrated this to the Prophet (pbuh) to which he replied, “Fatima is a part of my body”. How does Ghamidi sahab understand this Hadith? From 53:52 to 55:49

  • Haris Virk

    Moderator April 19, 2021 at 4:48 pm

    Response to 23 Questions – Part 6 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 4

    Q. What is a “Za’if” or weak Hadith? Why is it important to consider the ‘sanad’ or reliability of a Hadith? Are there any circumstances under which a weak Hadith can be quoted? From 1:30 to 7:36

    Q. It is argued that weak Ahadith can be accepted in the case of virtues. What is Ghamidi sahab’s take on that? On what principle has Ghamidi sahab quoted a Hadith regarding divorce in ‘Meezan’ about which it is claimed that it is a weak Hadith? From 7:37 to 10:18

    Q. It is narrated on the authority of Anas Bin Malik RA that once some women came to the Prophet (pbuh) and asked him, ‘O Prophet of Allah! Men have an advantage over women in the eyes of Allah as they can participate in Jihad. Through which deed can we acquire equal status in the eyes of Allah as that of men who do Jihad.’ The prophet (pbuh) replied, ‘whichever woman amongst you stays at her home will get the status equal to that of a man doing Jihad.’ Doesn’t this Hadith confirm that women have to stay in their houses? From 10:19 to 16:35

    Q. It is narrated on the authority of Abu Hurairah RA that he met a woman who had put on a strong perfume and whose hem was fluttering with the wind. Seeing this, he said to her, ‘O servant of Allah! Have you come from the mosque?’ She said, ‘yes.’ He asked, ‘Is that why you used perfume?’ She said. ‘yes’. So, Abu Hurairah RA said, ‘I heard the Prophet (pbuh) saying that the woman who puts perfume while coming to the mosque, her prayer won’t be accepted until she goes back and performs the bath for Janabah’. What is Ghamidi sahab’s take on this? From 16:36 to 19:35

    Q. It is narrated on the authority of Syeda Ayesha RA that a woman took out her hand and extended it towards the Prophet (pbuh). There was a letter in her hand for the Prophet (pbuh) which he saw, but pulled his hand away, and said ‘I don’t know whether this hand is that of a man or a woman.’ She said ‘this is the hand of a woman.’ To this, the Prophet (pbuh) replied, ‘if you were a woman, you should have painted your hands with henna.’ The Prophet (pbuh) did not touch her hand even when she was covered in ‘pardah’. What does this narration tell us? From 19:36 to 21:51

    Q. It is narrated that the Prophet (pbuh) said that ‘for the person who lowers his gaze after watching a woman in the first instance, Allah Almighty creates sweetness in his acts of worship.’ So if Allah is asking a man to not stare at a woman, isn’t the lesson in it that the woman should not show herself to the man? From 21:52 to 24:20

    Q. Isn’t there a single scholar in the early ages of Islam who understood Quran and the issue of veil in the same way as Ghamidi sahab does? From 24:21 to 29:10

    Q. Ghamidi sahab’s discourse regarding religion – Whenever one ascertains a rule in religion from Quran or Sunnah, why is it important to demonstrate its relation with purification? From 29:19 to 36:20

    Q. In Ghamidi sahab’s translation of the verse 59 of Surah Al-Ahzab, he has added in closed brackets, “places where there is threat”. Where are these words written in the verse itself? From 36:20 to 38:45

    Q. The wives of the Prophet (pbuh) and the other Muslim women who faced the threats mentioned in Surah Al-Ahzab were actually the oppressed ones. But the Quran does not console them by telling them that those instructions were a timely measure. Instead the Quran announces that if you commit a mistake, there will be mercy in the Hereafter. How are these two things related? From 38:46 to 41:02

    Q. If Hijab/Pardah was not the primary motive of Surah Al-Ahzab and if women were only expected to establish a distinct identity and be recognized differently, why weren’t they advised to wear caps instead? From 41:03 to 41:54

    Q. When young women venture out, boys and men stare at them, try to get closer to them and wish to fetch their contact numbers. This is commonplace these days. In this situation, shouldn’t we restrict the movement of young women and ask them to wear Hijab in order to protect them from such miscreants out there? From 41:54 to 48:18

    Q. In India, some Hindu fundamentalists are targeting Muslim men and women. In such a situation, is it permissible to use identification marks of other religions like putting ‘Tilak’ on the forehead? From 48:19 to 50:29

    Q. Muslim women consider the wives of the Prophet Muhammad (pbuh) as their role models. How can Muslim women determine what attributes and instructions were specific for the wives of the Prophet (pbuh) and what things from their lives are applicable to ordinary women as well? From 50:30 to 52:41

    Q. On the occasions of Hajj and Umrah, it is necessary that women must not hide their faces in Masjid-e-Haraam. This religious edict supports Ghamidi sahab’s argument because if the instructions of Surah Al-Ahzab were eternal, they should have been followed during Hajj and Umrah. But that is not the case. Is this point correct? From 52:42 to 55:29

    Q. What is the summary of Ghamidi sahab’s viewpoint on Surah Al-Ahzab? What is the eternal lesson for Muslims in Surah Al-Ahzab? From 55:29 to 59:40

  • Haris Virk

    Moderator April 19, 2021 at 4:50 pm

    Response to 23 Questions – Part 7 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 5

    Q. When the instructions of Surah Al-Ahzab (Verses 28-34) were issued for the wives of the Prophet (pbuh), did the ordinary Muslim women of those times voluntarily adopt these restrictions? Considering the wives of the Prophet (pbuh) as their role models, did the ordinary women put curtains on the doors of their homes and stopped going outside their homes to mosques, to work, and to aid in wars? What do the historical record, Ahadeeth and narrations tell us in this regard? From 0:01 to 13:10

    Q. Whenever Ghamidi sahab presents a view, it faces a lot of resistance initially, but the moment he provides evidence from Islamic intellectual tradition to demonstrate that he is not the only one to have that opinion, people begin to accept it. Does Ghamidi sahab think that today’s intellectual discourse on religion is alienated from its tradition and history as all such debates are considered new by people? From 13:11 to 15:04

    Q. Ghamidi sahab considers the instructions of Surah An-Nur as the eternal etiquettes of interaction which Muslim men and women must adhere to. What is the background of this Surah and when was it revealed? How does the content of Surah An-Nur vis a vis Surah Al-Ahzab explain to us that it is An-Nur where the eternal etiquettes of interaction between men and women have been described? From 15:05 to 28:53

    Q. Why does Ghamidi sahab use the word ‘etiquettes’? Aren’t the instructions in the Quran supposed to be called as ‘law’ or ‘Shariah’? From 28:54 to 30:03

    Q. The etiquettes mentioned in Suran An-Nur and their detailed explanation (Verses 27-31) – 1st Instruction – Permission and Etiquettes before entering someone’s house – Ghazz-e-Basar- Guarding the Gaze From 30:04 to 54:00 (Continued in the next episode)

  • Haris Virk

    Moderator April 19, 2021 at 4:52 pm

    Response to 23 Questions – Part 8 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 6

    Q. 2nd Instruction – Hifz-e-Furooj – Guarding the Private Parts – What constitutes ‘satr’ (minimum dressing mandatory to conceal body parts) for men and for women? What are the obligatory aspects, and what are ‘mustahib’ (preferable/desirable) and the best ways of dressing and ‘Hifz-e-Furooj’? From 0:01 to 26:48

    Q. Why does Ghamidi sahab begin from the obligatory aspects of religion and moves towards desirable parts later on, as compared to other scholars who, right from the beginning, enforce the preferable aspects too? Won’t this encourage people to restrict themselves only to the obligatory aspects? From 26:49 to 38:02

    Q. Does the instruction for women to cover their chests mean that they have to cover it by two pieces of clothes or is it okay to wear a loose shirt which doesn’t highlight the body parts? Is it just obligatory aspects for which a person can be held accountable? From 38:03 to 41:49

    Q. Women have been instructed to cover their heads during namaz. It implies that Allah intends us to adopt the best form. So, when it is obligatory in Salah, why won’t we tell a Muslim woman that Allah has made it compulsory there, hence she should abide by it in all situations? From 41:50 to 44:49

    Q. Why do the Quran and the Prophet (pbuh) just give us some basic guidance to guard the private parts instead of elaborating all the details about clothing? Why are the applications of this matter left to human beings? From 44:50 to 48:33

    Q. These days, people are very careless about guarding their private parts and clothes are becoming tighter and shorter. In such a scenario, how can we educate young people about this issue of “Hifz-e-Furooj”? From 48:34 to 52:50

  • Haris Virk

    Moderator April 19, 2021 at 4:53 pm

    Response to 23 Questions – Part 9 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 7

    Q. The gist of Ghamidi sahab’s approach regarding the issue of veil – Why is there an exclusive instruction for women in Surah An-Nur regarding ornaments and adornment? From 0:10 to 10:02

    Q. 3rd Instruction (For Women Only) – Do not display things of your adornment except those that are already visible/uncovered – The meaning of word ‘zeenat’ and ‘illa ma zahra minha” – What do “already visible/uncovered” parts comprise of? What is the guidance regarding the ornaments of neck and chest? What care should be taken for ornaments that jingle, like ankle bracelets? What is the exemption for (mahram) close relatives? From 10:03 to 25:51

    Q. Surah An-Nur Verses 58-61 – The answers of the Quran to the questions asked about earlier instructions of the same Surah – Instructions about kids, slaves, and older women and their dressing – Meals and Gatherings with friends and families From 25:52 to 42:15

    Q. Quran’s instructions and the broader explanation of the eternal “etiquettes of interaction/socialization between men and women” in Surah An-Nur From 42:16 to 46:25

  • Haris Virk

    Moderator April 19, 2021 at 4:57 pm

    Response to 23 Questions – Part 10 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 8

    Q. Ulema criticize Ghamidi sahab for not agreeing with the traditional concept of ‘pardah’ (veil). What is Ghamidi sahab’s response to them? From 0:12 to 3:35

    Q. Many scholars argue that it is absolutely forbidden/haraam for women to look at strange men with or without any intentions of lust. Mufti Shafih supports this stance by the tradition of Syeda Umm Salama and Umm Maimuna RA, wherein when Abdullah Ibn Umm Maktum, a blind sahabi, came, the Prophet (pbuh) asked the two of them to look away since they were not blind. What is Ghamidi sahab’s view about this? From 3:36 to 11:31

    Q. Why do scholars interpret the instruction of ‘Ghazz-e-Basar” (guarding the gaze) in such a way which, according to Ghamidi sahab, is baseless? From 11:32 to 14:05

    Q. In terms of outcome, the opinion of Mufti Shafih and others looks good since the aim of all religious edicts is purification and this will prevent people from bad gaze, zina and so on. What is Ghamidi sahab’s take on this? From 14:06 to 16:11

    Q. In a situation where it has become commonplace to gaze indecently at physical features of others and the prevalent fashions make body parts more visible, can a scholar, in view of the instruction of ‘Ghazz-e-Basar’ (guarding the gaze), argue that since looking at people is bound to create temptations, therefore, as a precautionary measure (sadd-e-zariya), people must not look at each other at all and just always keep your gaze lowered? From 16:12 to 18:26

    Q. When we apply the instructions of “guarding the private parts” and their adjoining areas, does it include the waist of the women from the back as an obligatory part to cover? From 18:27 to 21:37

    Q. People argue that Ghamidi sahab always emphasizes on the obligatory aspects of the etiquettes of interaction between men and women. Why does he not equally focus on the desirable and excellent ways of covering oneself and using “dupatta” in his writings, lectures and meetings? From 21:38 to 34:36

    Q. The common perception especially among religious people is that women who don’t use headscarf and groom their hair in various styles do not have modesty. What is Ghamidi sahab’s opinion regarding this? From 34:37 to 37:44

    Q. Examination of Maulana Maududi’s reasoning on the issue of veil – Meaning of ‘zeenat’ and its application – Is natural form/beauty included in ‘zeenat’ or does ‘zeenat’ refer only to when women use adornment/ornaments? From 37:44 to 50:02 (Continued in the Next Episode)

  • Haris Virk

    Moderator April 19, 2021 at 4:59 pm

    Response to 23 Questions – Part 11 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 9

    Q. If “zeenat” means using adornment/ornaments, in what situations does this instruction apply? From 0:12 to 10:01

    Q. Exemptions from the instruction of “hiding zeenat” (Mahram/Close Relatives and parts of body that remain visible naturally/habitually) – The meaning of “illa ma zahra minha” (things that are already visible/uncovered) and its application – Comparative analysis of the difference of opinion between Abdullah Ibn Masud and Abdullah Ibn Abbas RA – How do Abdullah Ibn Abbas, Hanafite jurists and Ghamidi sahab argue that even if women have done adornments, they are not obliged to hide their face, hands and feet? From 10:02 to 37:50

    Q. Is Ghamidi sahab singular on this issue or do Abdullah Ibn Abbas RA and Hanafite jurists all believe that women are not obliged to cover their faces, hands and feet even when they have adorned them? From 37:51 to 40:13

    Q. Maududi sahab’s rationale is that the aim of these instructions is for women to not display their adornments, and purity can get compromised because the display of adornments of face, hands, and feet might be tempting. What is Ghamidi sahab’s take on this? From 40:13 to 42:17

    Q. People argue that when Ghamidi sahab finds a Sahabi’s opinion which justifies his own stance, then he quotes it enthusiastically, e.g., Abdullah Ibn Abbas RA on the issue of veil. But in many other issues, Sahabas have completely different opinion, yet Ghamidi sahab doesn’t talk about it. What is Ghamidi sahab’s response to this? From 42:36 to 44:33

    Q. Maududi sahab argues that after the revelation of these instructions in Surah An-Nur, ‘niqab’ (face veil) was made mandatory part of the attire. Is it true or is there any contrary evidence which rejects this claim? From 44:33 to 49:18

    Q. It is clear that in Allah’s Deen, women have been instructed to not display their adornments but they are not obliged to hide their faces, hands and feet. But, can we not command women to hide their faces as a preventive order to avoid temptation? From 49:19 to 53:02

  • Haris Virk

    Moderator April 19, 2021 at 5:03 pm

    Response to 23 Questions – Part 12 – Veil (Pardah) – Javed Ahmed Ghamidi

    Women’s Veil Episode 10

    Q. How does Ghamidi sahab view Maududi sahab’s rationale about ‘khimar’, i.e., draping the ‘dupattas’ around the chests? From 0:12 to 6:32

    Q. If the use of dupattas was already prevalent; doesn’t it mean that women were using them as headscarves too? Did women use to wear headscarves when they came to Masjid-e-Nabwi? From 6:33 to 11:42

    Q. It is reported by Uqba Ibn Amir RA that the Prophet (pbuh) said “refrain from going near women”. An Ansari man asked “O Allah’s prophet, instruct women regarding the relatives of their husbands”. The Prophet (pbuh) replied, “The husband’s kith and kin are like death”. (Sahih Muslim 4934). The Prophet has also been reported to have said, “no woman should meet an unknown man in private without a Mahram present”. How can these narrations be understood in relation to Surah An-Nur? From 11:43 to 22:47

    Q. While this was not issued as a ruling in Surah-An Nur, the Prophet’s (pbuh) still advised men and women to not meet in the private as a preventive measure. On what principles should this be viewed? From 22:48 to 26:30

    Q. How do the instructions of the Quran are applicable to professional massage centers? Is it forbidden for men to have body massage from female masseurs and vice versa? What is the responsibility of the state in this regard? From 26:30 to 32:56

    Q. The issue of ‘pardah’ arises only in the Muslim states, and even after ensuring ‘pardah’, men continue to stare at women in lecherous manners. In the West, women go out in light clothes and skirts, and even bikinis, but nobody stares at them. Shouldn’t then we follow the Western model? From 32:57 to 38:15

    Q. Is it acceptable in religion to use dating apps and have boyfriends/girlfriends? What are the etiquettes of seeking a potential spouse? Is it okay if we develop feelings of love for someone, express them in a decent manner and share it with our parents? From 38:16 to 45:52

    Q. What etiquettes should be taken into account by women working in modeling, television and film industry? From 45:53 to 52:45

    Q. If women have adorned their hair with some tiara, flower or any other ornament, should they cover their hair in front of strangers/non-Mehram? From 52:46 to 54:46

    Q. It is narrated in several records that the Prophet (pbuh) never shook hands with women. How can then Ghamidi sahab argue that handshake is permissible? From 54:47 to 1:02:36

    Q. Would Ghamidi sahab like to say something to those who raise this objection that in modern era, under the influence of the West, scholars like him are not sensitive to the issue of ‘pardah’? From 1:02:37 to 1:03:48

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