The
Qur'anic verse which mentions the prescribed
etiquette of interaction between males and females
gives the following directives:
When entering a place of someone's residence,
Muslim men and women should first seek permission
for entrance. They should enter the house only
if they are granted permission.
When sitting in a mixed gathering, both the
Muslim men as well as women should not try to
lure someone from the opposite sex with their
gazes. In other words, they should avoid staring
at each other in a suggestive way.
While in a mixed gathering, both the Muslim
men and women should wear dresses that adequately
cover their private parts. Any dress that is
revealing or that may in any way arouse sexual
thoughts in the minds of any member of the opposite
sex should be avoided.
While in such a gathering, women should avoid
displaying their apparels and ornaments that
they normally wear. This directive does not apply
to those adornments, which are normally visible.
On the contrary, this directive enjoins women
to avoid intentionally displaying their adornments
and apparels.
As a part of directive c and d, women have specifically
been ordained to spread their head-coverings
over their neck-lines and their chests so that
they are adequately covered. Moreover, as a part
of these directives, women are also directed
to refrain from catching the attention of those
present by the sounds of their bangles and similar
other ornaments which they may be wearing on
their feet.
Keeping the foregoing explanation in perspective,
it is clear that the Qur'anic directive does
not expressly direct women to cover their heads
and faces. One may, however, be of the opinion
that even though the Qur'anic directive as explained
in point no. e above, does not expressly direct
women to cover their heads, yet it clearly implies
the covering of the head. Nevertheless, on the
other hand, one may be of the opinion that the
referred directive of the Qur'an has only directed
women to spread a cloth - which may be a part
of their head-covers or a separate sheet of cloth
- over their neck-lines and chests. Thus, in
short, there can be a difference of opinion as
to whether or not 'head-covering' for women is
a part of the directives of the Shari`ah relating
to the etiquettes of interaction between males
and females.
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In my opinion, even if there can be a difference
of opinion as to whether or not head-covering
for women is an essential part of the directives
of the Shari`ah related to the interaction between
males and females, yet no one can challenge the
fact that head-covering for women has remained
an integral part of the noble social traditions
of in each one of the three Abrahamic traditions
of Judaism, Christianity and Islam. Head-covering
has traditionally been considered a symbol of
nobility and modesty in all of these traditions.
In view of this significance of head-covering,
I feel more inclined towards recommending for
all Muslim women to adhere to this practice.
In contrast to 'head-covering', which in my
opinion, is a part of our social customs and
traditions, face-covering is neither a directive
of the Shari`ah nor a permanent part of the customs
and traditions of the Muslim societies.
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