Lokacin da Musulmi suke adawa da "haramcin burkini" ko "haramcin hijabi" bisa dalilin "’yancin zaɓi," suna nuna rashin daidaito.

When Muslims argue against the “burkini ban” or “hijab bans” on grounds of “freedom of choice,” they are being inconsistent.

Dukkan al'umma tana tsara sutura kuma tana sanya ka'idojin sutura ta wata hanya ko wata. Ba koyaushe take yin hakan ta dokoki bayyanannu da suka haramta tufa X ko suka wajabta tufa Y ba. Galibi ana yin sa ne ta matsin lamba na zamantakewa.

All societies regulate dress and impose standards of dress in one way or another. They might not always do it through explicit laws banning garment X or mandating garment Y. Most often it is done through social pressure.

Misali, dalilin da ya sa wasu mata Musulmi a Yammacin duniya ke yanke shawarar cire hijabi shi ne matsin lamba daga al'umma. Idan suka sanya hijabi, sai su ji kamar kifi da ya fita daga ruwa. Suna jin kallon baki da ba su sani ba, kuma hakan yana sa su ji ba dadi. Wataƙila suna da dangi masu bin tsarin rayuwar boko ba tare da addini ba, waɗanda ke musu tsangwama game da hakan kuma suke matsa musu lamba su daina sanya shi. Ƙananan abubuwa irin wannan suna taruwa har su yanke shawarar cire hijabin ko canza salon suturarsu ta wasu hanyoyi don su dace da ka'idojin al'umma. Ta haka al'umma ce ke sarrafa yadda mutane suke sutura, kuma idan ana maganar tufafin Musulunci, wannan matsin lamba yana da ƙarfi sosai kuma ba ya ƙarewa.

For example, the reason some Muslim women in the West decide to take off the hijab is due to social pressure. By wearing the hijab, they feel like fish out of water. They feel the stares from strangers and it makes them uncomfortable. Maybe they have secular relatives that bug them about it and pressure them to not wear it. Little things like that accumulate until they decide to take off the hijab or change their dress in other ways to conform to social standards. In this way, society controls how people dress and when it comes to Muslim garb, this pressure is quite powerful and relentless.

Wannan ra'ayin "zaɓi na 'yanci" ba shi da ma'ana idan aka duba shi a cikin matsin lamba mai ƙarfi na zamantakewa. Mutane na iya jin cewa zaɓinsu ya fito daga zuciyarsu ne, alhali gaskiyar lamari ita ce mutane sukan zaɓi ne daga cikin ƙayyadaddun zaɓuɓɓukan da yanayin zamantakewa ya ba su.

So this whole notion of “free choice” makes no sense in context of these powerful social pressures. People might experience their choices as self-generated even though the truth of the matter is that people typically choose from the limited options social circumstances allow.

Amma wannan ba shi ne abin da nake so in fada ba. Abin da nake so in fada shi ne cewa musulmi ma ya kamata su so su yi iko da al'umma ta fuskar zamantakewa. A cikin al'umma mai kyau ta musulmi, sanya tufafi bisa ka'idojin Allah shi ne abin da aka saba. Ko da a cikin wannan al'umma babu dokokin sutura da gwamnati ke aiwatarwa a fili, kamar yadda ake gani a wasu kasashen musulmi, za a samu matsin lamba na zamantakewa irin na addini. A cikin wannan al'umma, mata masu sanye da bikini da siket masu matsi za su zama kamar kifi da ya fita daga ruwa, kuma za su ji matsin lamba su yi ado kamar kowa da ke kewaye da su, ko da babu dokokin sutura da za su hukunta su. Ta haka ne ka'idojin addinin Musulunci za a dora su kamar yadda ake dora ka'idojin sutura na Yamma a yau.

But that is not the point I want to make here. The point I want to make is that Muslims, too, should want to exert social control. In the ideal society of a Muslim, dressing according to Allah’s standards is the norm. And even if in this ideal society there are no overt dress codes enforced by the law akin to what you find in some Muslim countries, there is still going to be social pressure of a religious bent. In that ideal society, the women in the bikinis and tight skirts are the fish out of water and they will feel the pressure to dress like everyone else around them, even if there weren’t any dress code laws to penalize them. In this way, Islamic religious norms would be imposed in much the same way Western standards of dress are imposed today.

Shin, wacece al'umma mai kyau da Musulmai ke hangowa? Ba al'ummar Annabi ﷺ ba ce? Ko da mun ɗauka cewa Musulmai na farko sun bi tsarin rashin shiga harkar addini a al'amuran jama'a sosai, ba tare da dokoki na tilas da ke sa ido kan sutturar Musulmai da waɗanda ba Musulmai ba a bainar jama'a kamar yadda ake gani a wasu ƙasashen Musulmi a yau ba, har yanzu mun san cewa mafi yawan mutanen wannan al'umma suna sutura cikin ladabi bisa ga ƙa'idodin Musulunci. Shin waɗannan ƙa'idodi ba za su matsa wa kowa lamba, Musulmi da waɗanda ba Musulmi ba, su yi ado irin nasu ba? Shin hakan ba zai zama iko na zamantakewa da tilasta addini ba, watau irin tilastawa da tsarin rashin shiga addini da hujjojin 'yancin zaɓi ke ƙi?

So what is the ideal society Muslims envision? Is it not the society of the Prophet صلى الله عليه وسلم ?Even if we suppose that the early Muslims abided by a strict secularism and did not have overt regulations policing the dress of Muslims and non-Muslims in public like we find in some Muslims countries today, we still know that the majority of people in that society dressed conservatively according to Islamic norms. And wouldn’t those norms put a lot of pressure on everyone, Muslims and non-Muslims, to dress similarly? Wouldn’t that amount to social control and religious imposition, i.e., exactly the kind of imposition secularism and these freedom of choice arguments eschew?

Hanya hanyar da za a bi don guje wa wannan rashin daidaito ita ce ko dai a ƙi ingancin hujjojin 'yancin zaɓi a daina amfani da su idan dai ya dace, ko kuma a ƙi cewa al'ummomin da Annabi ﷺ da Sahabbai suka mulka sun kasance cikakku.

The only way to avoid that inconsistency is to either deny the validity of the freedom of choice arguments and stop using them when convenient, or to deny that the societies ruled by the Prophet صلى الله عليه وسلم and the Sahaba were ideal.

Ta fi so a ce haka: irin al'umma da ke tattare da yarda da 'yancin zaɓi ba ta wanzuwa, kuma ba za ta iya wanzuwa ko da a ka'idar ba. Idan kuma za ta iya wanzuwa, ba za ta yi kama da irin al'ummar da Musulmai ke daraja da burin samu ba. Saboda waɗannan dalilai, bai kamata a kawo 'yancin zaɓi duk lokacin da aka soki hijabi ko sauran sassan tufafin Musulunci ba.

Put it another way. The kind of society that is implied by a commitment to freedom of choice does not exist, cannot exist even in theory. And if it could exist, it would not look like the kind of society Muslims value and aspire to. For these reasons, freedom of choice should not be invoked whenever hijab or other aspects of Islamic garb come under fire.

Daidaituwa tana da muhimmanci.

Consistency is important.