Musulmonlar "burkini taqiqi" yoki "hijob taqiqi"ga "tanlash erkinligi" asosida qarshi chiqqanda, ular izchil emas.

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

Barcha jamiyatlar kiyinish me'yorlarini turli yo'llar bilan tartibga soladi va ularni joriy etadi. Bu har doim ham aniq qonunlar orqali amalga oshmaydi, masalan, X kiyimini taqiqlash yoki Y kiyimini majburiy qilish orqali. Ko'pincha bu ijtimoiy bosim orqali amalga oshiriladi.

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.

Masalan, G‘arbdagi ba’zi musulmon ayollarning ro‘mol (hijob)ni yechishga qaror qilishlarining sababi ijtimoiy bosimdir. Hijob kiyganda ular o‘zlarini suvdan chiqarilgan baliqdek his qiladilar. Notanish odamlarning qarashlarini sezadilar va bu ularni noqulay holatga soladi. Balki ularning dunyoviy qarashdagi qarindoshlari bu haqda ularni bezovta qilib, hijob kiymaslikka majbur qilayotgandir. Shunday kichik narsalar to‘planib borib, oxir-oqibat ular hijobni yechishga yoki kiyinish uslubini ijtimoiy me’yorlarga moslashtirishga qaror qiladilar. Shu tariqa jamiyat odamlarning qanday kiyinishini nazorat qiladi va musulmon libosi masalasida bu bosim juda kuchli va to‘xtovsizdir.

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.

Shunday qilib, bu "erkin tanlov" tushunchasi bunday kuchli ijtimoiy bosimlar sharoitida mantiqqa to'g'ri kelmaydi. Odamlar o'z tanlovlarini o'zlari yaratgan deb his qilishlari mumkin, aslida esa ular odatda ijtimoiy vaziyat ruxsat etgan cheklangan variantlar ichidan tanlaydilar.

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.

Lekin bu mening aytmoqchi bo‘lgan asosiy fikrim emas. Men shuni ta’kidlamoqchiman: musulmonlar ham ijtimoiy nazoratni o‘rnatishni istashlari kerak. Musulmonning orzu qilingan jamiyatida Allohning ko‘rsatmalariga muvofiq kiyinish odatiy holga aylangan bo‘ladi. Hatto bunday ideal jamiyatda ayrim musulmon mamlakatlarida uchraydigan kiyinish qoidalari qonun bilan majburiy qilinmagan taqdirda ham, diniy ruhdagi ijtimoiy bosim saqlanib qoladi. O‘sha jamiyatda bikini va tor yubka kiygan ayollar o‘zlarini suvdan chiqarilgan baliqdek his qiladi va atrofdagilar kabi kiyinishga majbur bo‘lgandek sezadi, hatto ularni jazolaydigan kiyinish qonunlari bo‘lmasa ham. Shu tariqa islomiy diniy me’yorlar bugungi kunda G‘arb kiyinish standartlari o‘rnatilayotgan usulga o‘xshash tarzda joriy etilgan bo‘lardi.

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.

Ideal jamiyat haqida Musulmonlar nimani nazarda tutadilar? Payg'ambar ﷺ jamiyati emasmi?Agar biz ilk musulmonlar qat'iy sekulyarizmga amal qilgan va bugungi ayrim musulmon mamlakatlarida uchraydigan, jamoat joylarida musulmonlar va g'ayri musulmonlarning kiyinishini tartibga soluvchi rasmiy qoidalar bo'lmagan deb faraz qilsak ham, o'sha jamiyatning aksariyat odamlari islomiy me'yorlarga muvofiq ravishda vaqor bilan kiyinganini bilamiz. Bu me'yorlar musulmonlar va g'ayri musulmonlar barchasini bir xil kiyinishga qattiq bosim o'tkazmaydimi? Bu ijtimoiy nazorat va diniy majburlashga, ya'ni sekulyarizm hamda erkin tanlov haqidagi bahslar rad etadigan aynan o'sha majburlashga teng bo'lmaydimi?

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?

Yagona yo'l bu nomuvofiqlikdan qochish uchun erkin tanlov dalillarining haqiqiyligini inkor etish va ularni qulay bo'lganda ishlatmaslikdir, yoki Payg'ambar ﷺ va sahobalar boshqargan jamiyatlarning ideal bo'lganini inkor etishdir.

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.

Boshqacha aytsak: erkin tanlov tamoyiliga sodiqlik nazarda tutadigan jamiyat turi mavjud emas va hatto nazariy jihatdan ham bo‘lishi mumkin emas. Agar u mavjud bo‘lganida ham, musulmonlar qadrlaydigan va intiladigan jamiyatga o‘xshamas edi. Shu sabablarga ko‘ra, hijob yoki islomiy libosning boshqa jihatlari tanqidga uchraganda erkin tanlov tamoyili har doim ham chaqirilmasligi kerak.

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.

Izchillik muhim.

Consistency is important.