“Why are they wearing shorts?” – The Question That Shook Pakistan

Journalist Rafiq Khan faced a fierce backlash for asking about Pakistani women’s football team’s kit

“This is the Islamic Republic of Pakistan,” Rafiq Khan stated. “And you are playing in shorts. Please tell me, is it not possible to play in leggings, and if you can play in that, what is the problem?”

This single question prompted an outburst of criticism on mainstream media channels and went as far as abuse being hurled at the journalist on social media.

News articles derided the question as “regressing “, “irrelevant”, “humiliating” and even “disturbing”.

Whilst on Twitter, Pakistani celebrities heaped on the outrage. Squash player, Noorena Shams, asked if Khan had “ever bothered to ask when money is stolen?”. TV host, Anoushey Ashraf, blasted the question as “cringe worthy” whilst referencing the Quran that “there is no compulsion in religion”.

Other comments called for Khan to be sacked and banned from reporting.

Double-Standards Overlooked

It is noteworthy that those hurling harsh criticism seem to overlook the double-standards of their stance. They call for women to be given the “freedom” to wear whatever they like, but at the same time, they attempt to take away the freedom for others to even question it.

Whereas the Islamic position implies the reverse: it is not permitted for men or women to expose such parts of their bodies (‘awrah), and we are all commanded to enjoin what is right and forbid what is wrong. There ought to be more journalists like Rafiq Khan, who have the courage to speak out about un-Islamic practises being adopted and normalised in Muslim lands.

Sharp Decline

It is also remarkable how the unfortunate decline of Islamic norms—including dress codes—in Muslim lands such as Pakistan have occurred so rapidly. Only a single generation ago, such revealing outfits would be regarded as “embarrassing”, “regressing” and “disturbing”. Now, only a few years later, the very same clothing has been embraced to such an extent that these very words are being used for merely questioning it.

Coach Adeel Rizki’s response tells its own story.

Definitely, we understand that we are an Islamic nation, and our values are very strong,” he acknowledged. “But it is imperative to be progressive in sports.”

This remark suggests that Muslim women exposing their legs is progressive. Does that imply covering legs is regressive? This mindset is arguably more troubling than the issue itself. These comments are even more nonsensical when we consider that other players such as those from the Maldives women football team adopt a full body kit and manage to compete at an international level.

Progress ≠ Imitating Westerners

In Surah Nur, Allah (swt) says:

And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the female slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.”[1]

To frame this debate as an argument on progression, completely disregards the problem that is being brought up. When did subverting Islam, and Allah’s command equate to being progressive? Modesty is not a question of being free it’s a question of being committed to one’s values. Both men and women have awrah that they must cover themselves according to Allah’s command, to safeguard us all from the absolute chaos that has become of lands and societies that lack such values.

tell the believing men to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allah is All-Aware of what they do.”[2]

It is not about restricting one’s rights, or specifically women’s rights, it is about following the guidelines given to us so we can stay upon the right path and so we can protect ourselves from sin. Both men and women have restrictions, believing that subverting them is a sign of ‘progression’ is nothing more than falling into the deception of the shayātīn.

Verily, every way of life has a character, and the character of Islam is modesty.”[3]

We should take pride in following Islam; we should not see Allah’s commands as burdens but as wisdom that is there to protect us. Dressing in a manner outside of what has been declared halal may seem appealing, but it is nothing more than a dangerous desire. This life is a test, and it is easy to be distracted and forget, but we must try our hardest to remind ourselves of why we are here and what our purpose is. And in those moments of weakness, we should turn to Allah and ask for forgiveness and guidance, for Allah says in Surah al-Zumar:

My servants, you who have transgressed against yourselves, do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful.” [4]


References:

[1] 24:31

[2] 24:30

[3] Musnad Ahmad

[4] 39:53

ISLAM21C.COM

NARRATIONS THAT PROHIBIT LOWERING GARMENTS BELOW THE ANKLE

Question

Kindly mention some Hadiths that prohibit the trouser of a person to go below the ankles

Answer

There are several Hadiths on this topic. Below are a few:

1) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) has reported that Nabi (sallallahu ‘alayhi wa sallam) said: “Whatever portion of the trouser is below the ankle is in the fire.”

(Sahih Bukhari, Hadith: 5787)

2) Sayyiduna Abu Dharr (radiyallahu ‘anhu) reported that Nabi (sallallahu ‘alayhi wa sallam) said: “There are three types of people whom Allah Ta’ala will not speak to on the day of Qiyamah, neither will He look [with mercy] towards them nor purify them [of their sins]. They will be afflicted with a painful punishment.” Nabi (sallallahu ‘alayhi wa sallam) repeated this thrice. Abu Dharr (radiyallahu ‘anhu) said: “They have failed and are at a loss! Who are they O Messenger of Allah?” Nabi (sallallahu ‘alayhi wa sallam) replied: “The person who wears his garment below his ankles, the person who reminds others of his favours upon them, and the person who sells his goods by taking false oaths.”

(Sahih Muslim, Hadith: 106)

3) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) reported that Nabi (Sallallahu ‘alayhi wa sallam) said: “Allah ‘Azza wa Jalla will not look at [with mercy] at the one who lowers his garment below the ankle.”

(Sunan Nasai; Al Mujtaba, Hadith: 5332)

4) Rasulullah (sallallahu ‘alayhi wa sallam) offered some advice to Abu Jurayy; Jabir ibn Sulaym (radiyallahu ‘anhu) . Among these advices were: “…Raise your lower garment to mid shin. If you cannot do this, then have it up to the ankles. Beware of trailing the lower garment, for it is regarded as arrogance/conceitedness and Allah does not like conceitedness…”

(Sunan Abi Dawud, Hadith: 4081)

5) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) told to a man who was performing Salah while his lower garment was below his ankles, “Go and perform your wudu again.” That man went and came back having performed it. The Messenger of Allah (sallallahu ‘alayhi wa sallam) again said, “Go and perform your wudu.” Someone present asked Nabi (sallallahu ‘alayhi wa sallam): “O Messenger of Allah! Why did you ask him to repeat his wudu.” Nabi (sallallahu ‘alayhi wa sallam): said, “He performed Salah while his lower garment was below his ankles. Allah the Almighty does not accept the Salah of a man who trails his lower garment.”

(Sunan Abi Dawud, Hadith: 638)

6) Rasulullah (sallallahu ‘alayhi wa sallam) said:

“Khuraym [ibn Fatik] Al Asadi is a wonderful man. [There are just two issues]; If it were not for his hair which is too long [which reached his shoulders] and his pants that hang below his ankles.’ The narrator continues, ‘This news reached Khuraym (radiyallahu ‘anhu) who immediately took a blade and cut his hair till his earlobes and lifted his lower garment to the middle of his shin…’”

(Sunan Abi Dawud, Hadith: 4086)

7) [While Sayyiduna ‘Umar was laying on his deathbed after being stabbed, people were coming to visit him] A young man came and said, ‘O Amirul Muminin! Rejoice regarding the glad tidings of Allah to you for [being blessed with] the companionship of Rasulullah (sallallahu ‘alayhi wa sallam) and your precedence in Islam. Then you were appointed as the leader and you led with justice and now you have achieved martyrdom.’ Sayyiduna ‘Umar (radiyallahu ‘anhu) said, ‘I wish that these [virtues you mentioned] would balance [my sins], so that there will be nothing for me and nothing against me.’

‘When he turned [to go away], his lower garment was touching the ground. Sayyiduna ‘Umar (radiyallahu ‘anhu) said, ‘Bring the youngster back.’ He said, ‘O Nephew! Raise your garment for this is purer for your clothes and shows more Taqwa for your Rabb’

(Sahih Bukhari, Hadith: 3700)

See a detailed article on this topic here

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

__________

التخريج من المصادر العربية

صحيح البخاري:
(٥٧٨٧) – حدثنا آدم، حدثنا شعبة، حدثنا سعيد بن أبي سعيد المقبري، عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: «ما أسفل من الكعبين من الإزار ففي النار».

صحيح مسلم:
(١٠٦) حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا محمد بن جعفر، عن شعبة، عن علي بن مدرك، عن أبي زرعة، عن خرشة بن الحر، عن أبي ذر، عن النبي صلى الله عليه وسلم قال: «ثلاثة لا يكلمهم الله يوم القيامة، ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم» قال: فقرأها رسول الله صلى الله عليه وسلم ثلاث مرارا، قال أبو ذر: خابوا وخسروا، من هم يا رسول الله؟ قال: «المسبل، والمنان، والمنفق سلعته بالحلف الكاذب»

سنن النسائي المجتبى:
(٥٣٣٢) – أخبرنا محمد بن عبد الله بن عبيد بن عقيل، قال: حدثني جدي، قال: حدثنا شعبة، عن أشعث، قال: سمعت سعيد بن جبير، عن ابن عباس، عن النبي صلى الله عليه وسلم قال: «إن الله عز وجل لا ينظر إلى مسبل الإزار»

سنن أبي داود:
(٤٠٨١) – حدثنا مسدد، أخبرنا يحيى، عن أبي غفار، حدثنا أبو تميمة الهجيمي عن أبي جري جابر بن سليم، قال: رأيت رجلا يصدر الناس عن رأيه، لا يقول شيئا إلا صدروا عنه، قلت: من هذا؟ قالوا: رسول الله صلى الله عليه وسلم، قال: قلت: عليك السلام يا رسول الله، مرتين، قال: ” لا تقل: عليك السلام،  عليك السلام تحية الميت، قل: السلام عليك ” قال: قلت: أنت رسول الله؟ قال: «أنا رسول الله الذي إذا أصابك ضر فدعوته كشفه عنك، وإن أصابك عام سنة فدعوته، أنبتها لك، وإذا كنت بأرض قفر أو فلاة  فضلت راحلتك فدعوته، ردها عليك»، قال: قلت: اعهد إلي، قال: «لا تسبن أحدا» قال: فما سببت بعده حرا، ولا عبدا، ولا بعيرا، ولا شاة، قال: «ولا تحقرن شيئا من المعروف، وأن تكلم أخاك وأنت منبسط إليه بوجهك إن ذلك من المعروف، وارفع إزارك إلى أنصاف الساق، فإن أبيت فإلى الكعبين، وإياك وإسبال الإزار، فإنها من المخيلة، وإن الله عز وجل لا يحب المخيلة، وإن امرؤ شتمك وعيرك بما يعلم فيك، فلا تعيره بما تعلم فيه، فإنما وبال ذلك عليه»

سنن أبي داود
(٦٣٨) – حدثنا موسى بن إسماعيل، حدثنا أبان، حدثنا يحيى، عن أبي جعفر، عن عطاء بن يسار، عن أبي هريرة، قال: بينما رجل يصلي مسبلا إزاره إذ قال له رسول الله صلى الله عليه وسلم: «اذهب فتوضأ»، فذهب فتوضأ، ثم جاء، ثم قال: «اذهب فتوضأ»، فذهب فتوضأ، ثم جاء، فقال له رجل: يا رسول الله ما لك أمرته أن يتوضأ، ثم سكت عنه، فقال: «إنه كان يصلي وهو مسبل إزاره وإن الله جل ذكره لا يقبل صلاة رجل مسبل إزاره»

سنن أبي داود:
(٤٠٨٦) – حدثنا هارون بن عبد الله، حدثنا أبو عامر يعني عبد الملك بن عمرو، حدثنا هشام بن سعد، عن قيس بن بشر التغلبي، قال: أخبرني أبي، وكان جليسا لأبي الدرداء، قال: كان بدمشق رجل من أصحاب النبي صلى الله عليه وسلم يقال له: ابن الحنظلية، وكان رجلا متوحدا، قلما يجالس الناس، إنما هو صلاة، فإذا فرغ، فإنما هو تسبيح وتكبير حتى يأتي أهله، فمر بنا ونحن عند أبي الدرداء، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: بعث رسول الله صلى الله عليه وسلم سرية، فقدمت، فجاء رجل منهم فجلس في المجلس الذي يجلس فيه رسول الله صلى الله عليه وسلم، فقال لرجل إلى جنبه: لو رأيتنا حين التقينا نحن والعدو فحمل فلان فطعن، فقال: خذها مني وأنا الغلام الغفاري، كيف ترى في قوله؟ قال: ما أراه إلا قد بطل أجره، فسمع بذلك آخر، فقال: ما أرى بذلك بأسا، فتنازعا حتى سمع رسول الله صلى الله عليه وسلم فقال: «سبحان الله لا بأس أن يؤجر، ويحمد» فرأيت أبا الدرداء سر بذلك، وجعل يرفع رأسه إليه ويقول: أنت سمعت ذلك من رسول الله صلى الله عليه وسلم؟ فيقول: نعم، فما زال يعيد عليه حتى إني لأقول: ليبركن على ركبتيه، قال: فمر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: قال لنا رسول الله صلى الله عليه وسلم: «المنفق على الخيل كالباسط يده بالصدقة لا يقبضها» ثم مر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: قال لنا رسول الله صلى الله عليه وسلم «نعم الرجل خريم الأسدي، لولا طول جمته، وإسبال إزاره»، فبلغ ذلك خريما فعجل، فأخذ شفرة فقطع بها جمته إلى أذنيه، ورفع إزاره إلى أنصاف ساقيه، ثم مر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا، ولا تضرك، فقال: سمعت رسول الله صلى الله عليه وسلم يقول: «إنكم قادمون على إخوانكم، فأصلحوا رحالكم، وأصلحوا لباسكم، حتى تكونوا كأنكم شامة في الناس، فإن الله لا يحب الفحش، ولا التفحش»، قال أبو داود: وكذلك قال: أبو نعيم، عن هشام قال: «حتى تكونوا كالشامة في الناس».

صحيح البخاري:
(٣٧٠٠) – وجاء رجل شاب، فقال: أبشر يا أمير المؤمنين ببشرى الله لك، من صحبة رسول الله صلى الله عليه وسلم، وقدم في الإسلام ما قد علمت، ثم وليت فعدلت، ثم شهادة، قال: وددت أن ذلك كفاف لا علي ولا لي، فلما أدبر إذا إزاره يمس الأرض، قال: ردوا علي الغلام، قال: يا ابن أخي ارفع ثوبك، فإنه أبقى لثوبك، وأتقى لربك يا عبد الله بن عمر

THE FALLACY OF ‘WOMEN’S FACILITIES’

ZINA AT THE MUSAAJID – THE FALLACY OF ‘WOMEN’S FACILITIES’

Consequent to our exposure of the zina at the Musjid in Musgrave, a Sister from the U.K. sent the following comment:

Assalamu Alaikum

Regarding the relationship between the man and woman via the opening of masjid for women http://www.themajlis.co.za/index.php?option=com_content&view=article&id=2890:avenues-of-zina-by-molvis-&catid=34:majlis-articles&Itemid=27

In Ramadhan the imam/leader of East London Mosque had to make an announcement regarding women wearing proper clothing otherwise don’t bother coming to the masjid.

Of course, they shouldn’t be going anyway but East London Mosque has had women’s space for years and years.

There was an uproar by the youth on Twitter by youth who got upset by the imam telling them what to do. However these are the things that were being promoted on the horrible social media platform ‘Tiktok’ in the Holy month of Ramadhan.

https://mobile.twitter.com/saq_a13/status/1515050342119055362

“Let’s go East London Mosque for taraweeh, they have the baddest hijabis”

“You’re from Manchester and your FYP is making you want to go to East London Mosque to see all the baddest hijabis ” (I’m not sure what FYP stands for)

The imam, Shaykh Abdul Qayum made an announcement:

“Reminder for aadaab of coming to the Masjid.

First to the brothers, please do not go near to the sisters entrance when you are collecting your wife or your sister or your mother. Stay away from the women’s entrance.

Nowadays everyone has phone communication. Al haya-u shu’batuminal imaan. (Shyness is a branch of imaan). How can we be standing in front of the women/sisters who are coming and going? Stay away from the sisters’ entrance.

Number 2 for the sisters. We are talking about coming to the masjid by sisters. There are some aadaab we need to maintain. Many sisters are compromising their hijab, their dress. Young sisters are coming without proper hijaab according to the Shari’ah. It is a big sin. You are coming to pray to get reward, but you’re committing sin again. So if you are not covering yourself properly according to the Shari’ah, don’t come to pray at the Masjid.”

https://mobile.twitter.com/5Pillarsuk/status/1514545568760143876

East London Mosque is a place where once you would see Somalian sisters covered in large, loose abayas and niqab in the masjid. However over time it has changed and now the youth are dressing largely inappropriately. This and the messages by young men on Tiktok was brought to the attention of the Imam of the masjid.

Alhamdulillah for Mujlisul Ulama who do noes divert from the Haq.” Wassalam

(End of the Sister’s comments)

This deplorable state of zina in the making – the disgusting state of the Musaajid having become platforms for zina and of the fallacy of women’s separate facilities, etc., are directly attributable to the cynical attitudes and schemes of molvis who are worst than khanaazeer. Molvis were the very first in the diabolical plot to abrogate the Ijma’ of the Sahaabah – the Ijma’ on the ban and prohibition of females attending the Musjid. Now in almost all countries where the Musaajid have been opened to women, lewd women, women with prostitutional and immoral tendencies flock to the Musaajid to execute the vile and obscene schemes of shaitaan. Allah Ta’ala has labelled such women with the epithet Habaailush Shaitaan (The Snares of the Devil).

It is absolutely disgusting that the Musaajid have become platforms for scheming zina relationships. Ulama who lure women from their homes to listen to their bayaans should take note and understand their vile role in this satanic saga of zina which they have created, promote and condone.

9 Shawwaal 1443 – 11 May 2022

Wearing Puma brand

Custodians of the Haq
Be Educated, Informed and Motivated
Question & Answer Department
Website: http://www.custodiansofthehaq.co.za
Q & A Series: No. 6
Wearing PUMA Brand
Question: Perhaps you aware of the famous branded clothing called
PUMA. I am quite reserved regarding wearing this branded clothing.
I try my best to stay away from wearing any branded clothing. The
PUMA logo clearly depicts a puma animal jumping in mid-air. Is this
animal that appears on the PUMA brand considered as an animate
object or not? Can this type of a logo be worn or not?
Answer: Various internet searches confirms the animal used in the
PUMA brand to be a ‘cat’, a ‘jumping cat’ or/and a ‘leaping cat’.
A cat is an animate object. Hence, the Fatwa of the most senior
Ulama-e-Haq of our country as well as the Akaabireen of the past,
brand ALL animate picture-making as HARAAM. Therefore,
wearing this cat in the form of a clothing item will be impermissible.
Don’t be beguiled by the foolish arguments of TV-Molvis – many of
whom made their true colours visible since the covid PLANdemic –
of making digital pictures, TV (Dajjal’s office), etc. as ‘Halaal’ due
to technicalities of the methodology of modern-day picture-making.
When placing a digital picture next to a hand drawn picture, which
of the two appears more realistic. Obviously the digital picture!
Regarding ALL animate pictures, Nabi (Sallallahu alaihi wasallam)
warned of the severest Azaab for people indulging in this major sin
in a Hadith which appears in various Hadith Kitaabs.
“The severest Punishment on the Day of Qiyaamah
will be meted out to the picture-makers.”

VALIDITY OF SALAAT

Question
I understand that during salaat, for men – the entire region from above the navel to below the knees, should not only be covered, but its shape should also be concealed, i.e., the clothing should not be skin-tight. Without this, the salaat is not valid. However, there are two issues I am worried about:
(a) The lower garment – I understand that the trousers should be loose and not tight-fitting or hugging closely the thighs and knees. But how loose is good enough? Is it considered sufficiently loose if there is enough free space in each leg of the trousers to fit an arm alongside the leg? This understanding of looseness becomes important when taken together with the below problem about the upper garment. I wish to understand if the validity of the salaat is affected by the situation.
(b) The upper garment – the kurta which covers till below the knee during standing position in salaat, rises up when in the ruku’ position. Although it still covers completely the posterior and most of the thighs, the problem is that the kurta rises up to about a few inches above the knee. During sajda, there is no problem as the back panel (daaman) of the kurta reaches the upper end of the ankles, and the thighs are folded inwards. However, during jalsah, again the kurta slightly rises – partially exposing the knees.
Answer
In fact, during Salaat and at all times when in public, the body should be covered appropriately from neck to above the ankles. This applies not only to Salaat. The notion that covering the aurah is sufficient, is baatil. While the validity of Salaat is reliant on covering the Satr/Aurah, it is sinful to perform Salaat with only the Satr covered if one has garments to cover the entire body.
If the trousers is so tight, e.g. jeans, which reveals the shape of the satr area, then it is as if he is naked. His Salaat is therefore not valid with such lewd kuffaar garb. The looseness should be such that the shape of the satr area is not at all visible.
A kurtah which rises a few inches above the knees during Ruku’ is not a proper kurtah. The kurtah should be midway between the knees and the ankles, then it will not rise above the knees during ruku’.
Furthermore, for practical purposes, ‘validity’ of Salaat should be understood in the context of Acceptance (Maqbooliyat) by Allah Ta’ala, not in the technical context appearing in the Kutub of Fiqh. Rasulullah (Sallallahu alayhi wasallam) said that Salaat performed haphazardly is struck into the face of the musalli as if it is an old dirty scrap cloth. This is regardless of the Fiqhi validity of the Salaat.
Therefore, Salaat performed with jeans, T-shirts, tight pants, even loose pants without a kurtah covering the satr area, garb with logos of any kind whatsoever, with elbows exposed, with western garb, and with pants below the ankles is NOT VALID. Such Salaat MUST be repeated with proper attire.

FROM THE MAJLIS VOLUME 26 NUMBER 02

A MADRASAH APA’S LAMENT

A MADRASAH APA’S LAMENT
“I have seen in The Majlis your criticism of girls madrasahs. I have recently started at girls madressa and have experienced many ups and downs.
I hated the fact that there was no spirituality at my madressa, everyone spoke about birthdays. Proper Islamic dress code was not enforced, not even by the seniors. The male teachers would talk directly to the females even though from behind a screen. The conversation was not about work. During Ramadhaan there was no time allocated for ibaadat or so on. It really bothered me. I felt as though the little spirituality that I had worked so hard on was dying. Then I also had a friend who had disturbed my peace. As much as we were friends we were just not good for each other. We would engage in idle talk, despite both our efforts to be better Muslims. I then decided to rather leave madressa so that I could attend to my house and my husband and my family. I had hoped that I could continue learning at home, but it was very difficult. I left madressa for about 2 months and after not learning much I started to feel bad, so I decided to return to madressa. It’s been one week since I’m back. I love learning but I still don’t feel content with being at the madressa. It feels like it takes up too much of my time that could be spent doing other things for my home and ultimately for my Aakhirah. Please advise.” (End of the Apa’s lament)
OUR ADVICE

Just get out of the madrasah and stay at home where Allah Ta’ala wants you to be. Life is short. Maut stalks us at every moment. Don’t waste your time at these worldly, deceptive girls madrasahs. Shaitaan has carved out these institutions to divert Muslims from the Deen and to ruin the Haya of Muslim women. The only place for a Muslim woman is her home. You will gain the status of shahaadat by remaining at home occupied in your domestic duties.

FROM THE MAJLIS VOLUME 26 NUMBER 01