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Pakistan is an Islamic republic whose Constitution defines not only the structure of the state but also its ideological foundation. It explicitly states that the country should create an environment in which Muslims can live their lives in accordance with the teachings of the Quran and Sunnah. Against this constitutional backdrop, it is surprising that the issue of women wearing the abaya—or an Islamic financial institution including the abaya in its employee dress code—has become a matter of concern for a parliamentary committee. This naturally raises an important question: Who is setting the country’s priorities, and are these truly the issues that deserve Parliament’s attention? Pakistan continues to face pressing challenges, including rising inflation, unemployment, an unequal tax system, a struggling economy, and serious shortcomings in education and healthcare. These are the issues that directly affect the daily lives of millions of citizens. If a parliamentary standing committee, whose primary responsibility is financial oversight, chooses to focus instead on the dress code of Islamic banks, it is reasonable for the public to question whether legislative priorities are aligned with the country’s most urgent needs. The debate also raises questions about consistency. Critics have objected to the abaya as part of an institutional dress code, yet there is little discussion about uniforms in many government departments that follow Western styles of dress. Women serving in the police, the Federal Investigation Agency (FIA), and several other public institutions are commonly required to wear trousers and shirts as part of their official uniforms. If clothing is to become a matter of parliamentary debate, then similar standards should apply across the board. Selective criticism can create the perception of bias. Supporters of Islamic dress codes argue that the issue extends beyond clothing itself and reflects broader concerns about cultural and religious identity. From this perspective, the concern is not simply about the abaya but about a mindset that views visible expressions of religious identity as obstacles to modernization. They question whether institutions with an Islamic identity should be expected to abandon their traditions in the name of progress. This leads to a broader debate: Who defines what it means to be modern? Does modernization necessarily require reducing the public expression of religious values or adopting Western cultural norms? For institutions operating within Pakistan’s Islamic banking framework, supporters argue that their identity is rooted not only in financial principles but also in ethical and religious values. If such institutions adopt internal policies that comply with Pakistani law and reflect constitutional and religious principles, they contend that those choices should be respected. The discussion also draws comparisons with international examples. In countries such as France, restrictions on religious clothing have generated significant criticism from human rights advocates. Supporters of religious freedom argue that Pakistan, which was established with a distinct religious and cultural identity, should carefully consider whether adopting similar approaches is consistent with its own constitutional framework and historical foundations. Ultimately, the central argument is that Parliament should devote its time and resources to addressing issues that directly affect governance, economic stability, and public welfare. Matters of personal attire, religious belief, and institutional identity, many argue, should not become subjects of unnecessary official intervention when the country faces far more pressing social and economic challenges.