چکیده:
A stable Islamic dogma on which all Islamic schools agree is the order to women to observe hijab. Since the Sunnites form the majority of Muslims، the issue is propounded all over the Islamic world. The paper studies the positions of Sunnite exegetes and jurisprudents towards the necessity of hijab and its limits on the basis of Quranic verses، traditions، and their own inferences. Afterwards، the paper tries to answer the question whether an Islamic government or a legitimate religious government has any responsibility to enforce hijab and ban hijablessness in the view of Sunnite jurisprudents. Arguments and strategies which can be postulated on the basis of Sunnite jurisprudence are also considered in the paper. Among the most important arguments are “punishment of the guilty”، “enforcement of the good and prohibition of the evil”، and “preservation of Islamic rituals.”
خلاصه ماشینی:
Therefore, the meaning of jilbab is not very clear from the perspective of lexicographers; this very disagreement has spread to scholars such as al-Andalusi, who writes: "Some believe regarding the meaning of jilbab: it is a garment that covers from head to toe; Ibn Jubayr has interpreted it as a veil (muqna'ah), while others have called it a cloak, and another group considers jilbab to be a garment that women wear over their own clothes.
» (Nur, 31) (O Muhammad, tell the believing women to lower their gaze from seeing stranger men and to guard their private parts and not to reveal their adornments except what is apparent; such as faces and palms, and also to draw their veils over their chests, meaning over their breasts, and not to reveal their outward and inward adornments except to their husbands or their fathers or their sons or their husbands' sons or their brothers or their female slaves or their female attendants who have no desire for any woman, or children who are not aware of the private parts of women, and not to strike their feet on the ground so that their anklets may be revealed, and turn to God Almighty in repentance so that you may be successful in both worlds (Nasagi, 1367: Vol. 2, p.
But most of them have considered the covering of the woman's entire body except for the face to be obligatory; some have also not allowed the hands to be exposed or have at least expressed doubt about it (Ibn Qudamah, 1405 AH: Vol. 1, p.
(
, 
, 
)
