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A big part of the current Islamic fashion market is women's headdresses. Although men and women were both supposed to dress modestly, "The veil is a vehicle for distinguishing between women and men and a means of controlling male sexual desire". [3] There are four main styles of wearing a veil or headscarf in Islamic tradition.
Rules include dress codes, strict separation of men and women, attendance at prayer five times each day, and a strict ban of alcohol, and segregation of men and women in universities. [ 12 ] [ predatory publisher ] Saudi Arabia is the only Muslim country where shops and other public facilities are required to close during prayer time which ...
Islamic precepts related to modesty are at the base of Islamic clothing.Adherents of Islam believe that it is the religious duty of adult Muslim men and women to dress modestly, as an obligatory ruling agreed upon by community consensus.
Informal wear or undress, also called business wear, corporate/office wear, tenue de ville or dress clothes, is a Western dress code for clothing defined by a business suit for men, and cocktail dress or pant suit for women. On the scale of formality, it is considered less formal than semi-formal wear but more formal than casual wear.
Semi-formal wear or half dress is a grouping of dress codes indicating the sort of clothes worn to events with a level of formality between informal wear and formal wear.In the modern era, [when?] the typical interpretation for men is black tie for evening wear and black lounge suit for day wear, corresponded by either a pant suit or an evening gown for women.
Original dress code of Sindhi women was Lehenga/Ghagra Choli with a long and wide veil, up until the 1840s, women started wearing the suthan underneath the lehnga, later on around 1930s with time Sindhi women stopped wearing lehenga and only wore Sindhi suthan and choli got replaced by long cholo, and men originally wore Dhoti or Godd and a long or short angrakho or Jamo [1] [2] [3] later ...
The women of the Iranian women's movement largely consisted of educated elite women positive to unveiling. This image of the Board of Governors of the women's organization Jam'iyat-e Nesvan-e Vatankhah, Tehran, is dated to 1922–1932; before the Kashf-e hijab reform in 1936. The unveiling was met with different opinions within Iran.