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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