Men Harvardda o'qiyotgan talabalar paytida xotinimni uchratdim. Yoshligimizda ikkalamiz ham o'zimizni feministlar deb hisoblardik. Buning sababi shuki, biz oilaviy zo'ravonlikning ayollarga yetkazgan zararini o'z ko'zimiz bilan ko'rgan va bu haqda eshitgan edik. Ikkalamizda ham bunday zo'ravonlikka qarshi kurashish va boshqa ayollarning jismonan yoki ruhan azob chekishining oldini olish kuchli istagi bor edi. Ikkalamiz ham ayollar va qizlar hurmat, mehr, sevgi, qo'llab-quvvatlash va ularga munosib bo'lgan to'liq huquqlar bilan yashaydigan dunyo uchun ishlashga intilardik.

I met my wife when we were both college students at Harvard. We both considered ourselves feminists as young adults. This is because we had seen firsthand and heard about the damage done by domestic abuse against women. We both felt a strong desire to fight against such abuse and prevent other women from getting hurt, whether emotionally or physically. We both felt a strong desire to work towards a world where women and girls lived with respect, kindness, love, support, and the full measure of rights they deserve.

Biz hali ham shunday his qilamiz. Biz hali ham shu bosimli istakni his qilamiz.

We still feel this way. We still feel this pressing desire.

Biz nuqtayi nazardan, o'sha dunyoga erishishning eng yaxshi yo'li feminizm bo'lib tuyulgan edi. Lekin yillar o'tgan sari biz feminizm yechim emasligini angladik. Aslida u ancha kattaroq muammoning bir qismi edi.

From our perspective, then, feminism seemed to be the best path towards that world. But with each passing year, we realized that feminism was not a solution. In fact, it was part of a much larger problem.

Feminist falsafasining muammolari juda ko'p. Dastlabki paydo bo'lganidanoq feminizm dinga qarshi va oilaga qarshi harakat sifatida boshlangan. Musulmon e'tiqodiga zarar yetkazadigan faqat feminizmning bir yo'nalishi emas. Ba'zi musulmonlar uchun bu eshitish qiyin bo'lsa-da, barcha yo'nalishlar shunday. Buni ko'rish uchun feminizmning "birinchi to'lqini"dan tortib "uchinchi to'lqini"gacha bo'lgan tarixdagi eng taniqli feminist nazariyotchilarning asarlarini o'qishning o'zi kifoya, va bu xulosa inkor etib bo'lmaydigan darajada aniq bo'ladi.

The problems with feminist philosophy are overwhelming. From its very inception, feminism began as an anti-religious, anti-family movement. It is not merely one strand of feminism that is corrosive to Muslim faith. As difficult as it is for some Muslims to hear, it is all strands. To see this, simply read the writings of all the most notable feminist theorists in history, from feminism’s “first wave” all the way to its “third wave,” and this conclusion is undeniable.

Musulmonlar feminizm bilan bog'liq bu masalalarni tushunishlari kerak, chunki bugungi kunda ko'plab musulmonlar o'zlarini feministlar deb hisoblaydilar, asosan o'sha sabablarga ko'ra, biz, ya'ni mening xotinim va men yoshligimizda feminist qarashlarni qabul qilganimizdek. Bu xavflidir, chunki men va xotinim bilib olganimizdek, feminizm ichida Islomga zid va musulmon imoniga xavf soladigan juda ko'p narsalar mavjud. Islom bilan feminizm o'rtasida sirtqi ziddiyatlar ham, chuqurroq qarama-qarshiliklar ham bor. Bu muammolarni batafsil bayon qilish zarur, ammo musulmonlar uchun boshlash mumkin bo'lgan joy oddiy: daraxtni mevasidan bilish. Biz o'zimizdan so'rashimiz kerak: nega shunchalik ko'p musulmon feministlar Islomni tark etib ketadilar?

Muslims need to understand these issues with feminism because many Muslims today consider themselves feminists, mostly for the same reasons that my wife and I adopted a feminist identity in our youth. This is dangerous because, as my wife and I discovered, feminism contains so much within it that is antithetical to Islam and that endangers Muslim faith. There are surface-level conflicts between Islam and feminism, and there are deeper contradictions as well. Meticulously detailing these problems is necessary, but as far as Muslims are concerned, we can start by simply judging a tree by its fruits. We have to ask ourselves: Why do so many Muslim feminists end up leaving Islam?

Feminist ayollar boshqa ayollarga nisbatan dinga ega bo'lish ehtimoli ancha kam.11 Umumiy aholi orasida ayollarning taxminan 7 tadan 10 tasi o'zlarini Yahudiylik, Xristianlik, Islom va boshqa uyushgan dinlarga mansub deb hisoblaydi. Biroq feminist ayollar orasida bunday mansublikni faqat 10 tadan 1 tasi bildiradi.12

Women who identify as feminists are far less likely to be religious than the general female population.11 In the general population, about 7 out of 10 women say they are affiliated with an organized religion like Judaism, Christianity, Islam, etc. Among feminist women, however, only 1 out of 10 report any such affiliation.12

Bu fe'minizm tufayli ayollarning dindan voz kechishi tendentsiyasini ko'rsatadimi? Boshqa statistik ma'lumotlar bu fikrni qo'llab-quvvatlaydi. Masalan, 1993 yildan 2013 yilgacha AQShda dinga mansub bo'lmagan ayollar soni uch baravar oshgan.13 Umuman olganda, shu davrda dinga mansub bo'lmagan odamlar soni ko'paydi, ammo eng ahamiyatlisi shundaki, dinga mansub bo'lmagan ayollar guruhining o'sishi umumiy o'sishdan ham tezroq bo'lgan. 1993 yilda ateistlar va agnostiklarning 16 foizi ayollar edi, ammo 20 yil ichida bu ko'rsatkich deyarli uch baravar oshib, 43 foizga yetdi.14

But does this indicate a trend of women leaving faith due to feminism? Other statistics support this contention. For example, between 1993 and 2013, the number of nonreligious women tripled in the US.13 Nonreligious people in general increased in this time range, but what is particularly telling is that the growth of the nonreligious women demographic outpaced the overall increase. In 1993, 16 percent of atheists and agnostics were women, but within 20 years, that number nearly tripled to 43 percent.14

Tahlilchilarning ta'kidlashicha, aynan ommaviy axborot vositalari, tobora ko'proq internet va ijtimoiy tarmoqlar orqali tarqalayotgan feministik va dunyoviy mafkura diniy e'tiqodsizlikdagi bunday keskin o'sishlar uchun javobgardir.15

Analysts contend that it is the spread of feminist and secular ideology through mass media and increasingly the internet and social media that is responsible for these jumps in non-religiosity.15

Statistikadan tashqari, ko‘pchiligimiz bu tendensiyalarning musulmon jamoasida o‘z ko‘z o‘ngimizda namoyon bo‘lganini ko‘rganmiz, bu hatto klishega aylanib ketdi. Bugungi kunda Islomni tark etgan ayollar va erkaklar nima sabab bo‘lib dinidan voz kechganlari haqida yozmoqda, shuning uchun sabablarni taxmin qilib o‘tirishimizning hojati yo‘q.16 Ular buni aniq bayon etadilar: Islom, Qur’on va Payg‘ambar ﷺ patriarxat va zulmning yordamchilaridir. Boshqacha aytganda, Islom feminizm bilan mos kelmaydi, demak feminist qanday qilib musulmon bo‘la oladi?

Shunday qilib, o‘zlarini musulmon feministlari deb ataydigan kishilar o‘z feminizmlari ularni murtadlikka olib borayotganini qat’iy rad etadilar. Aniq aytish kerakki, men bugun o‘zini musulmon feministi deb hisoblayotgan har bir kishi oxir-oqibat murtad bo‘ladi, deb da’vo qilmayapman. Yana bir bor takrorlayman: men bugun o‘zini musulmon feministi deb hisoblayotgan har bir kishi oxir-oqibat murtad bo‘ladi, deb da’vo qilmayapman.

Self-described Muslim feminists will strongly dispute that their feminism has put them on the path to apostasy. And, to be clear, I am not claiming that everyone who considers himself a Muslim feminist today will eventually apostatize. To repeat, I am not claiming that everyone who considers himself a Muslim feminist today will eventually apostatize.

Shunga qaramay, akula bilan to‘la suvga tashlangan har bir kishi akulalarga yem bo‘lavermaydi, ammo omad unchalik kulib boqmaydi. Kuchliroq suzuvchilar suvdan jarohat olgan va qon bilan qoplangan holda bo‘lsa ham, tirik chiqib olishi mumkin, qolganlarning hammasi esa akulalarga yem bo‘ladi.

That being said, not everyone who is thrown into shark-infested waters will fall prey to sharks, but the odds are not favorable. The stronger swimmers might make it out of the water bruised and bloody but still breathing, while everyone else is shark food.

Feminizm ham musulmon jamoasining butun qatlamlarini o'ziga singdirib yubordi. Agar biz umuman iymonga, xususan kelajak avlodning iymoniga g'amxo'rlik qilsak, bu jarayonni endi e'tiborsiz qoldirishimiz mumkin emas.

Feminism similarly has devoured entire swaths of the Muslim community. If we care about iman in general and the iman of the next generation in particular, we can no longer afford to overlook this dynamic.

Muammoni hal qilish uchun, avvalo, uning mavjudligini tan olish kerak. Bu mening va boshqalarning qayg'usi bo'lib kelgan. AQSHdagi musulmon jamoasi feminizm zararli ekanini va imonga bevosita tahdid solayotganini tan olishni istamaydi. Buning sababi shundaki, buni aytish siyosiy jihatdan shu darajada noto'g'ri hisoblanadiki, adashgan faollar partiya chizig'iga to'liq bo'ysunmagan har bir kishiga g'azab bilan hujum qiladi.

In order to address a problem, one first must recognize that the problem exists. This has been the frustration of myself and others. The Muslim community, especially in the US, does not want to acknowledge that feminism is noxious and a direct threat to faith. This is because, saying as much is politically incorrect to such an extent that misguided activists pounce with fury on anyone who fails to satisfactorily toe the party line.

Bu barcha narsa ayrim musulmon erkaklarning ayrim musulmon ayollarga qanday munosabatda bo'lishi haqidagi asosli shikoyatlardan boshlanadi. Jamoamizda ayollarga qarshi huquqbuzarliklar mavjud. Ayollarning ehtiyojlari va tashvishlarini e'tiborsiz qoldiradigan musulmon muassasalari bor. Dunyoning ayrim madaniyatlarida qizlar o'g'il bolalarga nisbatan jinoiy darajada adolatsiz qo'sh standartlarga duch kelmoqda. Eng muhimi shundaki, ba'zan mas'ul shaxslar o'zlarining xudbinligi va bilimsizligi tufayli zo'ravonlik va ochiq-oydin e'tiborsizlik amaliyotlarini Qur'on yoki muayyan hadislarga murojaat qilib oqlashga urinadilar.

It all starts with legitimate grievances about the way that some Muslim men treat some Muslim women. There are violations of rights in our community against women. There are Muslim institutions that ignore the needs and concerns of women. In some of our cultures around the world, girls are subjected to criminally unjust double standards vis-à-vis boys. And the kicker is that sometimes the responsible parties selfishly and ignorantly attempt to justify their practices of abuse and outright neglect by citing the Quran or certain hadith.

Bu muammolarning yechimi feminizm emas. Yechim jaholatni islomiy ilm bilan to'g'rilashdir. Bu esa haqiqiy ulamolardan keladigan ilmdir, ya'ni modernizm, liberalizm va feminizmning o'zining bo'g'uvchi ta'siri ostida bo'lmagan ulamolardan.

The solution to these problems is not feminism. The solution is correcting the ignorance with Islamic knowledge. And this is knowledge that comes from true scholars (ulama), namely ulama that are not under the suffocating influence of modernism, liberalism, and feminism itself.

Afsuski, haqiqiy ilm topish qiyin, shuning uchun musulmon ayollar (va erkaklar) o'z noroziligi va jarohatlarini ifodalash vositasi sifatida feminizmga murojaat qilishdi. Musulmonlar feminizm yo'liga shunday kiradilar. Natijalar esa to'liq falokat bo'ldi.

But unfortunately, true knowledge is hard to find, so Muslim women (and men) have turned to feminism as a vehicle for expressing their frustration and their trauma. This is how Muslims enter the feminist path. And the results have been an unmitigated disaster.

Agar ayollarga nisbatan zo‘ravonlik kasallik bo‘lsa, unda islomiy ko‘rsatmalar va axloq tabiiy, “organik”, foydali davolovchi vosita, feminizm esa kasallikni yo‘qotishi mumkin bo‘lgan, ammo bemorni deyarli o‘ldirib, o‘rniga yana o‘nlab kasalliklar keltirib chiqaradigan kuchli, zaharli kimyoviy davolash usuli kabidir.

If the abuse of women is a disease, then Islamic precepts and ethics are the natural, “organic,” wholesome cure whereas feminism is a harsh toxic chemical treatment, which might get rid of the disease but only by nearly killing the patient while creating ten more ailments in its place.

1-bosqichda muayyan erkaklar (va ayollar) ning aniq suiiste'mollari muammo edi. 2-bosqichda muammolar yanada mavhum va tushunchaviy bo'lib qoladi.

In Stage 1, it was the tangible abuses of certain men (and women) that were the problem. In Stage 2, the problems become more abstract and conceptual.

Nega islomiy konferensiyadagi panelda hech qanday ayol ishtirok etmaydi? Nega tadbir afishasida erkak ma'ruzachilarning suratlari bor, ayol ma'ruzachilar esa faqat umumiy belgilar bilan ifodalangan? Nega erkak imom hijob va ayollar nima kiyishi kerakligi haqida gapiradi? Nega musulmon erkaklar ayollar nima kiyishi bilan umuman qiziqadilar? Nega masjidda erkaklar va ayollar o'rtasida to'siq bor? Nega bunday zamonda ham jinslar bo'yicha ajratish (uni haqoratomuz ravishda "gender apartheid" deb atashadi) hali ham dolzarb? Nega musulmon erkaklar o'zlarining erkaklik imtiyozini tan olishmaydi? Nega iffatlilik shunchalik katta ahamiyatga ega? Erkaklar ayollar masalalari haqida gapirishga qanday jur'at etadi! Erkaklar feminizm haqida fikr bildirishga qanday jur'at etadi (garchi feminizm erkaklarni aholining yarmini tizimli ravishda zulm qilishda ayblasa-da va ayblanuvchiga bunday og'ir ayblovlarga javob berish imkoni berilishi kerak deb o'ylash mumkin, ammo yo'q, bu "mansplaining" bo'ladi!), va hokazo, va hokazo.

Why does the panel at the Islamic conference not include any women? Why does the event poster have photos of the male speakers but only generic icons for the women speakers? Why is a male imam talking about hijab and what women should wear? Why are Muslim men concerned about what women wear at all? Why does the masjid have a partition between men and women? Why is gender separation (derogatorily termed “gender apartheid”) even relevant in this day and age? Why don’t Muslim men recognize their male privilege? Why is modesty such a big deal anyway? How dare men even talk about women’s issues! How dare men even opine about feminism (despite the fact that feminism accuses men of systematically oppressing half the population, and one would think that the accused should have a chance to address such grave charges, but no, that would be “mansplaining”!). Etc., etc.

Avtomatik javob bu savollarning hammasiga, albatta, xuddi 1-bosqichdagidek: "Patriarxat!" 1-bosqichdan farqli o'laroq, 2-bosqichdagi muammolar Islom va uning me'yoriy an'anasini chuqur tushunishdan kelib chiqmaydi. Ular G'arb feministik va liberal nutqi tomonidan belgilanadi va qo'yiladi. Buni shundan ko'rish mumkinki, 2-bosqichdagi musulmon feministlar Islom huquqi va uning ilmiy merosida mustahkam asosga ega bo'lgan narsalarga, masalan, jinslar o'rtasidagi ajratishga, hayo va kiyinish me'yorlariga, ayollarning notanish erkaklar (mahram bo'lmaganlar) ko'z o'ngida bo'lishi va ular bilan muloqotini cheklashga qarshi chiqadilar. Biroq 2-bosqichdagi feministlar odatda bu ilmiy merosdan bexabar bo'ladi. Ularga bu amaliyotlarning Islom ilmida mustahkam ildiz otganligi aytilganda esa ular 3-bosqichga o'tadilar, ya'ni…

Uchinchi bosqichda aynan islomiy ilm-fan tanqid ostiga olinadi. Ikkinchi bosqichda norozilik zamonaviy musulmonlarning amaliyoti va munosabatiga qaratilgan edi. Endi esa bu g'azab tarixiy musulmonlarga, xususan ulamolarga qaratiladi.

In Stage 3, it is Islamic scholarship itself that comes under fire. In Stage 2, the grievances were about the practices and attitudes of contemporary Muslims. But now, that ire extends to Muslims historically, specifically the ulama.

Agar patriarxat bugungi kunda ayollarga nisbatan zulmning ko‘p qismini keltirib chiqaruvchi yagona keng qamrovli tizim bo‘lsa, feministik fikr yuritadigan kishi uchun bu zulmning o‘tmishda ham xuddi shunday, balki undan ham kuchliroq darajada mavjud bo‘lganini tan olish mantiqan to‘g‘ri keladi. Boshqacha aytganda, bu bosqichdagi feminist o‘ziga shunday savol beradi: nega Islom olimlari tarix davomida bugungi olimlarda kuzatiladigan o‘sha xuddi shu taxminlar bo‘yicha va o‘sha ayollarga nisbatan xo‘rlovchi fikrlash usullari bo‘yicha ish tutmasligi kerak?

If patriarchy as this overarching system is the source of so much oppression of women today, the feminist muses, then it only stands to reason that that oppression existed to the same, if not greater, extent in the past. In other words, the feminist in this stage asks himself, why wouldn’t the scholars of Islam throughout history operate under those same assumptions and through those same misogynistic modes of thought that we see from scholars today?

Va islom olimlarining buyuk asarlariga nazar tashlasak, ularda feminizm eng yomon patriarxat va misoginiyaning timsoli deb hisoblaydigan materiallarga to'la ekanini ko'ramiz. Shu sababli, 3-bosqichda ko'plab musulmon ayollarni uchratamiz, ular dastlab ulamolar huzurida yoki islom ilmlari bo'yicha universitetda shavq bilan muqaddas ilm ('ilm) o'rganishni boshlagan, so'ngra bu matnlarga duch kelib, ulardan dahshatga tushgan. Oqibatda ular islom ilmidan ko'ngli qolgan va butun narsani jirkanch patriarxat bilan bulg'angan deb hisoblagan.

And when we look at the writings of the giants of Islamic scholarship, it is chock-full of material that feminism considers to be the epitome of the most vile patriarchy and misogyny. For this reason, you will find a lot of Muslim women in Stage 3 who started out by enthusiastically pursuing sacred knowledge (`ilm) with ulama or Islamic studies at the university and then came across these texts and were horrified by them such that they ultimately became disenchanted with Islamic scholarship, considering the whole thing tainted by nauseating patriarchy.

Bu bosqichda musulmon feministi o‘zini shunga tasallining qildiradi: faqat Qur’on va Payg‘ambar hadislari ishonchli manba bo‘lib qoladi, chunki ular erkaklarning xunuk buzilishlaridan xoli va filtrdan o‘tmagan narsalardir. Lekin hatto bu ham hujumga uchraydi…

Quran 4:34. Quran 2:228. Ikki guvoh. Meros. Aql va din jihatidan to'liq emaslik. Do'zaxdagilarning ko'pchiligi. Agar biror kishiga sajda qilishni buyurganimda. Va hokazo, hokazo, hokazo. Biz oyatlar va hadislarni bilamiz.

Quran 4:34. Quran 2:228. Two witnesses. Inheritance. Incomplete `aql and deen. The majority in the fire. If I were to command anyone to prostrate. And on and on and on. We know the ayat and the ahadith.

Musulmon feministi buning barchasini qanday uyg'unlashtirishi mumkin? Xudodan kelgan vahiy qanday qilib bir emas, ikki emas, balki ayollarga nisbatan dushmanlikning ko'plab ko'rinishdagi ifodalarini o'zida saqlashi mumkin? Bu 3-bosqichdan 4-bosqichga o'tayotgan feministni yechim izlab sarson qiladigan adashuvlar manbaiga aylanadi:

How can the Muslim feminist reconcile all this? How could revelation from God contain not one, not two, but multitudes of seeming expressions of misogyny? This becomes a wellspring of delusion as the Stage-3-turning-Stage-4 feminist gropes for solutions:

Balki, bu gaplar noto'g'ri tushunilgandir. Balki egilib, bukilib, cho'zilib harakat qilsak, u yoki bu oyat yoki hadisni izohlab bera olarmiz. Balki, ehtimol! Hamma narsa mumkin! Bu sodda qarash faqat ma'lum vaqtgacha saqlanishi mumkin, va faqat Qur'on oyatlari va hadislarning qanchalik ko'pligini bilmaslik sharoitidagina, ular zamonaviy feminizmga zid kelishini hisobga olmaslik mumkin. Musulmon ayol bu oyat va hadislardan qanchalik xabardor bo'lsa, u To'rtinchi bosqichga o'tish ehtimoli shunchalik yuqori bo'ladi.

Well, maybe these things have all been misinterpreted. Maybe if we bend and contort and reach, we can explain this verse or that hadith. Maybe we can reconcile the revelation that was seen and understood as the pinnacle of eloquence and wisdom and justice by people of the 7th century (and 8th, and 9th, and 10th, …) with the incoherent ramblings of 20th and 21st century secular gender studies professors. Maybe, just maybe! Anything is possible! This naive attitude can only be sustained for so long and only in light of ignorance of the sheer amount of Quranic ayat and hadith that fly in the face of modern feminism. The more aware of these ayat and hadith the Muslim feminist is, the more likely she is to proceed to Stage 4.

Bosqich 4 musulmon feministi shunga keladiki, feminizmni Islomning butunligi bilan to‘liq yarashtirish va doirani "to‘g‘rilash" uchun yagona yo‘l — Qur’onning ilohiyligini inkor etish va Payg‘ambar sunnatining amal qilinishini inkor etishdir.

The Stage 4 Muslim feminist realizes that the only way to square the circle and fully reconcile feminism with the totality of Islam is to deny the divinity of the Quran and to deny the applicability of the Prophetic Sunnah.

Beshinchi bosqichdagi ruhiy azob va qiynoq chidab bo'lmas darajada. Bu bosqichda odamni bir oz narsa ham o'zini yo'qotishga olib kelishi mumkin.

The mental anguish and torment at Stage 5 is unbearable. And it does not take much at this point to push someone over the edge.

Agar Xudo jins jihatidan tenglik tarafdori bo‘lsa, nega U vahiyda O‘zini “U” (erkak olmoshi “He”) deb ataydi, “U ayol” yoki “U narsa” emas? Nega birinchi inson erkak bo‘ldi, ayol emas? Nega Qur’ondagi tarixiy hikoyalarning ko‘pchiligi ayollar haqida emas, erkaklar haqida? Nega Xudoning so‘nggi Payg‘ambari ﷺ erkak bo‘ldi, ayol emas? Nega Xudodan vahiy bizga ayol orqali emas, erkak orqali keldi?

If God is gender-egalitarian, why would He refer to Himself as “He” in revelation, as opposed to “She” or “It”? Why was the first human being a man and not a woman? Why are most of the historical narratives in the Quran about men and not women? Why was the last Prophet of God صلى الله عليه وسلم a man and not a woman? Why did revelation from God come to us via a man and not a woman?

Bu oddiy, ammo asabiylashtiradigan savollar ketma-ketligi ularni kufr va irtidod jarligining yoqasigacha olib boradi. So'ng, aynan shu ularni bu yo'lga boshlagan o'sha fikr ularni oxirgi bir turtki bilan jarlikka itaradi.

This barrage of simple but maddening questions takes them to the cliff’s edge of kufr and irtidad. And then the same thought that drove them down this path in the first place gives them a final push into the abyss:

Bu savol, sizning tarjima topshirig'ingizga tegishli emas. Men faqat matnlarni o'zbek tiliga tarjima qilaman va bu yerda javob bermayman. Agar sizda tarjima qilinishi kerak bo'lgan islomiy kitob yoki matn bo'lsa, uni yuboring, men uni ingliz tilidan o'zbek tiliga sodiq va tabiiy tarjima qilib beraman.

Why does God allow patriarchy to exist at all? Did He not care about the subjugation and rape of billions of innocent women over the millennia?

Feminizm bu bosqichda bera oladigan yagona javob, u har qanday bosqichda ham bera oladigan yagona javob: bularning hammasi erkaklar tomonidan ayollarni nazorat qilish uchun o'ylab topilgan yolg'on edi.

The only answer feminism can provide at this stage is the only answer it could ever provide at any stage: It was all a lie made up by men to control women.

Feminizmning xavfi shundaki, u domino toshlari kabi ishlaydi. Inson "Patriarxat!" deb barcha narsani tushuntirishga yo'l tutgach, qolgani faqat vaqt masalasiga aylanadi. Chunki har bir adolatsizlikni patriarxatni chaqirish orqali tahlil qilish juda keng qamrovli tushuntirishdir (lekin aniqligi, chalg'itishi va vayronkorligi kam emas). Beshinchi bosqichdagi feministlar birinchi, ikkinchi, uchinchi yoki to'rtinchi bosqichdagi feministlarga qaraganda shunchaki ochiqroq, intellektual jihatdan izchilroqdir. Beshinchi bosqichdagi feministlar feminizmning oqibatlarini oxirigacha o'ylab chiqqanlar.

The danger of feminism is that it works like dominoes. Once a person gets on the path of explaining everything in terms of, “Patriarchy!” the rest is just a matter of time. This is because the logic of analyzing every injustice by invoking patriarchy is too all-encompassing (but no less inaccurate, misleading, and destructive) of an explanation. The feminists in Stage 5 are simply more honest, more intellectually consistent than feminists in Stage 1, 2, 3, or 4. Stage 5 feminists have worked out the implications of feminism to its bitter end.

Окенинг саволи шундай: "Қайси фемнизм йўналиши, оқими ёки таърифи бу ерда ҳақиқатан муаммо?" Ҳақиқат шуки, муаммо фемнизмнинг ўзи — унинг моҳиятида, умумий кўринишида. Бунга ўхшатиш келтирсак, аксарият одамлар расизмнинг муаммо эканини, маълум терига ёки миллатга мансуб кишиларга қарши расизм эса имонга зарар келтиришини тан олади. Аммо аслида, Ку-клукс-клан мафкурасидаги расизм неонацистлар ёки "Alt-Right" ва бошқалар мафкурасидаги расизм билан бир хил эмас. Фарқлар бор. Лекин расизмнинг моҳияти барча турли гуруҳларда умумий бўлса, бу фарқлар ҳақиқатан ҳам аҳамиятга эгами?

The reader might ask, “What branch or flavor or definition of feminism is really the problem here?” The truth is, it is feminism itself at its core, in its generality that is the problem. To draw an analogy, most of us will recognize that racism is a problem and that racism against people of a certain skin color or ethnicity is toxic to faith. In reality, however, the racism within the ideology of the KKK is not exactly the same as the racism within the ideology of Neo-Nazis or the “Alt-Right,” etc. There are nuances. But does it really matter when the core of racism is shared among all the disparate groups?

Aniqlik uchun, mening gapim shu emas edi, ya'ni feminizmning muammosi uning irqchi mafkura ekanligi emas. Feminizmning, ko'plardan biri sifatida, muammosi shundaki, feministik qarashni izchil va tizimli ravishda qabul qilish musulmonlarni imon inqirozlariga va Islomni butunlay tark etishga olib keladi. Bu tasodif yoki statistik anomaliya emas. Musulmonlarning 1-bosqichdan 5-bosqichga o'tish jarayonini tushunsak, bu qanday sodir bo'lishi aniq ko'rinadi. Agar hali ishonmasak, feminizmning o'z ildizlariga, uning tarixdagi eng taniqli arboblari tomonidan ifodalangan qarashlariga qarashimiz mumkin.

To be clear, my point is not that the problem with feminism is that it is a racist ideology. The problem, one of many, with feminism is simply that adopting a feminist outlook consistently and systematically leads Muslims into crises of faith and the leaving of Islam entirely. And this is not a coincidence or a statistical anomaly. When we understand the process of Muslims progressing from Stage 1 to Stage 5, it is clear how this happens. And if we are still not convinced, we can look to the roots of feminism itself, as expressed by some of its most notable figures throughout history.

Feminizm o'z boshlanishidanoq din bilan qarama-qarshi bo'lgan. Aslida, feminizmning har bir to'lqinining eng taniqli arboblari dinga qarshi keskin munosabatda bo'lganlar.

From its very inception, feminism has been anti-religion. In fact, the most prominent figures of each wave of feminism have been viciously anti-religious.

Yana bir marta, xotinim va men bir paytlar o'zimizni feministlar deb hisoblaganmiz, ammo alhamdulillah, tez orada feminizm yo'li qayoqqa olib borishini angladik. Shunday bo'lsa-da, feminizmdan voz kechish ba'zi ayollar hayotda og'ir adolatsizlikka duch kelishi haqiqati oldida kichik taskin bo'lib qoldi. Bundan tashqari, Islom huquqida odamning jinsiga qarab turli qoidalar bo'lishi qanday qilib umumiy adolat va tenglik hissi bilan yarashishi mumkin? Bu savollar bizni bezovta qilardi, ammo javobning dastlabki belgilari bizga shu narsa anglanganida paydo bo'ldi: ehtimol, biz adolat va tenglik tuyg'umizni qayta sozlashimiz kerak. Adolat va rahmat Manbai bo'lgan Zot O'z so'zlari bilan tuzatishdan ko'ra yaxshiroq yo'l bormi?

Again, my wife and I considered ourselves feminists at one point, but alhamdulillah we quickly realized where the feminist path leads. Yet, abandoning our feminism was small consolation given the reality that some women endure severe injustice in life. Furthermore, how can the fact that Islamic law has different provisions depending on one’s gender be reconciled with an overall sense of justice and egalitarianism? These were questions that bothered us, but the beginnings of the answer came when we realized: Maybe we need to recalibrate our sense of justice and egalitarianism. And what better way to recalibrate than with the Source of Justice and Mercy in His own Words:

Ali ‘Imron (Q3:193-197)

Ali ‘Imran (Q3:193-197)

Shuningdek, Alloh aytadi:

Furthermore, Allah says:

Al-Moida (Q5:48)

Al-Ma’idah (Q5:48)

Alloh hech kimning amalini zoe qilmaydi, erkak bo'lsin yoki ayol bo'lsin, va Alloh bizni faqat U bizga sinov qilib bergan narsa bo'yicha hisob-kitob qiladi, undan ko'p ham, kam ham emas. Ayollar erkaklarga berilgan narsalarga qarab hisob qilinmaydi, erkaklar ham ayollarga berilgan narsalarga qarab hisob qilinmaydi. Bu Alloh Qur'onda bizga bergan jinslar o'rtasidagi adolat mezonidir. Erkaklar va ayollar aynan bir xil belgilangan qonunga bo'ysunadi, degani emas. Erkaklar va ayollar aynan bir xil mas'uliyatlarga ega, degani ham emas. Va erkaklar va ayollar aynan bir xil fazilatlar bilan ta'minlangan, degani ham emas. Xuddi Alloh turli xil mavjudotlarni yaratgani kabi — farishtalar, jinlar, bulutlar, tog'lar, hayvonlar va boshqalar — va har bir turga yaratilishda o'z o'rni va vazifasini berganidek, Alloh erkaklarni va ayollarni ham turlicha yaratdi, shunga qaramay ular hali ham "bir-birlaridan" (ba`dukum min ba`d) bo'lishadi. Musulmon erkaklar va ayollar bu og'ir va chalkash zamonlarda bir-birlarini qo'llab-quvvatlashlari kerak.

Allah will not waste anyone’s work, whether male or female, and Allah will only judge us by what He has tested us with, nothing more or less. Women will not be judged according to what men have been given and men will not be judged according to what women have been given. This is the standard of gender justice that Allah gives us in the Quran. It is not the case that men and women are subject to the same exact prescribed law. It is not the case that men and women are tasked with the same exact responsibilities. And it is not the case that men and women are endowed with the same exact traits. Just like Allah created different varieties of beings — angels, jinn, clouds, mountains, animals, etc. — and gave each class of being its own station and role in the Creation, similarly Allah has created men and women differently, yet they are still “of one another” (ba`dukum min ba`d). Muslim men and women must support each other in these trying and confusing times.

Qo'shimcha ravishda, Bosqich 1 dagi vakillar aks etayotgan ayollarga nisbatan barcha turdagi zo'ravonlik va yomon muomalaning barchasini Qur'on va Sunnatda belgilangan islomiy me'yorlar va ko'rsatmalar to'liq hal qila oladi. Payg'ambar ﷺ bu ko'rsatmalarni quyidagi so'zlari bilan umumlashtirdi: "Sizning eng yaxshilaringiz xotinlariga eng yaxshi bo'lganlaringizdir va men xotinlarimga sizlarning eng yaxshisiman."30 Jismoniy zo'ravonlik haqida Payg'ambar ﷺ alohida aytdilar: "Ko'p ayollar Muhammad ﷺ oilasi atrofida erlaridan shikoyat qilib aylanib yurdilar. Bunday qiladiganlar, ya'ni xotinlarini urishga o'tadiganlar, sizlarning eng yaxshilaringiz emas."31

Additionally, all the kinds of abuse and mistreatment of women that those in Stage 1 are reacting to can fully be addressed by Islamic norms and guidelines as established by the Quran and Sunnah. The Prophet صلى الله عليه وسلم summarizes these guidelines with his statement: “The best of you are those who are the best to their wives, and I am the best of you to my wives.”30 Regarding physical abuse, the Prophet صلى الله عليه وسلم specifically remarked, “Many women have gone around Muhammad’s family complaining of their husbands. Those who do so, that is, those who take to beating their wives, are not the best among you.”31

Al-Mujodala (Q58:1

Al-Mujadila (Q58:1

Barcha mavjudotning Egasi bo'lgan Alloh mazlum ayollarning shikoyatlarini eshitishda O'zining e'tiborini va rahmatini namoyon etadi. Unday bo'lsa, musulmon er o'z xotinining hissiy ehtiyojlariga e'tibor bermaslik darajasida qattiqqo'l va sovuqqon bo'lishi qanday mumkin? Bundan tashqari, Payg'ambar ﷺ va u zotning sahobalarining hayotiga batafsil nazar tashlansa, ularning hech biri xotinlari, opa-singillari yoki qizlari bo'lsin, ayollarni kamsitish, haqorat qilish yoki obro'sizlantirishga hech qachon murojaat qilmaganini ko'rish mumkin. Ko'plab rivoyatlarda bu muborak zotlar xotinlariga hissiy jihatdan nozik munosabatda bo'lishga alohida e'tibor qaratganliklari va ularga bo'lgan haqlarini ihson, ya'ni yuksak go'zallik bilan ado etganliklari bayon qilinadi.33

Allah, Master of all that exists, manifests His Consideration and Mercy in hearing the complaints of mistreated women. How, then, could a Muslim husband be so callous and cold hearted as to ignore the emotional needs of his own wife? Furthermore, a detailed look at the life of the Prophet صلى الله عليه وسلم and his Companions shows that nowhere did they resort to belittling, insulting, or denigrating women, whether their wives, sisters, or daughters. Many narrations relate how these blessed men took extra care to be emotionally sensitive to their wives and to fulfill their rights towards them with ihsan, i.e., excellence.33

Bu nuqtalar ustida yana ko'p narsani batafsil bayon qilish mumkin. Hozircha shuni ta'kidlash kerakki, musulmonlar sifatida biz Islomning adolatni tiklash qudratiga bo'lgan ishonchimizni yanada mustahkamlashimiz lozim, "feministik Islom"ga emas. Gender adolati uchun bizning andozamiz va mezonimiz Payg'ambar ﷺ ning namunasidir, Syuzan B. Ertoni, Simon de Bovuar, Betti Fridan, Gloriya Stainem yoki Bell Huksning (ko'pincha dinga qarshi) fikrlari emas.

Much more can be elaborated on these points and more. For now, as Muslims, we must redouble our confidence in the power of Islam, not “feminist Islam,” to address injustice. The Prophetic example is our model and standard for gender justice, not the (often anti-religious) musings of Susan B. Anthony, Simone de Beauvoir, Betty Friedan, Gloria Steinem, or Bell Hooks.

Men imomlar, diniy olimlar va yetakchilarni feminizm kabi noqulay mavzularni ko‘tarishga, uzoq vaqt davomida chetlab o‘tilgan bunday masalalarni jiddiyroq qabul qilishga chaqiraman. Internet va ijtimoiy tarmoqlar paydo bo‘lishidan oldingi davrlarda bunday mavzulardan qochish, ehtimol, o‘rinli bo‘lgandir, chunki o‘sha paytda o‘rtacha musulmon islomga qarshi targ‘ibotning ko‘pligiga duch kelmasdan yashashi mumkin edi. Bugun esa bunday chetlab o‘tish islomdan va islomiy ilmdan ortib borayotgan norozilik va ko‘ngilsizlikni oshirishga xizmat qilishi mumkin.

I implore imams, religious scholars, and leaders to take more seriously the need to broach otherwise uncomfortable subjects like feminism that have long been avoided. Avoiding such subjects might have been fine in the days before the internet and social media, when the average Muslim could live without being inundated with anti-Islam propaganda. But today, avoidance is only likely to feed increasing dissatisfaction and disenchantment with Islam and Islamic scholarship.

Shuning uchun "bahsli" deb hisoblangan oyatlar, hadislar, turoth va boshqalarni omma'dan cheksiz muddat yashirib bo'lmaydi. Odamlar buni birinchi navbatda ateistlar va liberal faollar tufayli bilib oladilar, chunki ular Islomni "fosh qilish" vazifasini o'z zimmalariga olgan va bu an'analarni diqqat markaziga olib chiqmoqdalar. Musulmon omma bu ma'lumotlarni kashf etgach, ular chuqur chalkashib, chuqur xiyonat qilingandek his qiladilar va ommaviy ravishda Islomdan voz kechadilar. Bu jarayon allaqachon keng ko'lam olgan. Buni ko'rish uchun mashhur musulmon feminist ijtimoiy tarmoq nashrlariga va musulmon ayollar masalalariga bag'ishlangan veb-saytlarga shunchaki nazar tashlang: ortodoks Islomga qarshi kayfiyat va g'azabning o'sib borayotganini ko'rasiz.

This is because one cannot hide the “controversial” ayat, hadith, turath, etc., from the masses indefinitely. People will find out primarily because atheists and liberal activists alike are on a mission to “expose” Islam and are pushing these traditions into the spotlight. As the Muslim masses discover this information, they will feel deeply confused, deeply betrayed, and will leave Islam in droves. This process is already well underway. Simply peruse the prominent Muslim feminist social media outlets and the websites dedicated to Muslim women’s issues to see the rising antagonism and furor against orthodox Islam.

Feminizmga Ummatga zarar yetkazish uchun erkin qo'l berish o'rniga, biz uni ilmiy va akademik asosda tanqid qilish va parchalashga bo'lgan harakatlarimizni yanada kuchaytirishimiz kerak. Oxir-oqibat, feminizmni barbod qilish musulmonlarga gender va Islomdagi gender munosabatlarini to'g'ri tushunish uchun aqliy va hissiy imkoniyat beradi hamda ular adolat va rahmat jihatidan feminizm taklif qilayotgan narsadan qanchalik ustun ekanini ko'rishlariga yordam beradi.