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Analysis of Abolition of Hejab among the Marxists having Orientosis and those having Occidentosis

The Islamic Revolution of Iran has in practice been a crucible in whose burning flame all beliefs, schools, groups and factions have been put to test:

How better it would be if persons are tested on the anvil of experience so that everyone who has an alloy may suffer disgrace. The Marxists, the Capitalists, those suffering from Orientosis and those suffering from Occidentosis and the gleaners in spite of their apparently different theories are unanimous, united and supporters of one another in opposing Islam, fundamentals of Islamic Revolution and the spiritual values of women including the observation of hejab by Muslim women. They have been in unison with the Western Imperialism, particularly the American Imperialists, in their hue and cry against hejab.

Now, that we have come to understand the methodology of the Imperialists regarding the abolition of hejab, it would not be out of place if we also analyze hejab in the opinion of the Marxists (those having Orientosis) as well as those suffering from Occidentosis. However, before we continue the analytical study of the Imperialist roots of the abolition of hejab, let me point out two explanations of these phenomena at which I have arrived recently. Hejab is like a gate of a green garden, a wooden gate whose colour has faded, which is not so pretty that whenever you open it you may come across a pleasant garden of spring on whose branches you would find the illumination of divine light. In this respect, hejab is a prologue to gnosis. If you dare come close to this gate and open it, enter its threshold, you shall explore that green and pleasant garden of spring and that eternal light.

The other explanation is that hejab for a woman is what fire was for Abraham, so that when among the rising flames of fire he surrendered himself to the Almighty One, every flame turned into a bough and every amber into a flower, till at last the burning fire turned into a cool garden for Abraham.

A woman who accepts hejab and surrenders her heart to its hidden laws succeeds gradually in exploring the spiritual garden, and becomes so much habituated to it that whenever she is away from that garden her heart starts singing sad songs like a nightingale (away from its flower}. Thus the enemy started with the intrigues for damaging and eroding the "Self" of the Muslim women through taking her away from hejab. If we have time we shall try to analyze the attitude of every school towards hejab. As regards the Imperialist roots of the abolition of hejab to which brief reference has already been made, we have to discontinue that discussion in order to go deep into the matter, and refer briefly to the analysis of the hejab by the Marxists. They analyze hejab in two ways, both of which as usual have economic roots. The first of their analyses about the Imperialist roots of the abolition of hejab is that they believe that during the days of Reza Khan, the accursed, which coincided with the unlimited growth of capitalism and its transformation into Imperialism, abundance of capital and piling up of surplus products, the Western Imperialism, in order to save itself from insolvency which was the natural outcome of such economic conditions, found it indispensable to export its capital as well as its products to other countries, so that it could invest its capital in their industries and also sell its products to the unfortunate people of these countries, and thus protect it from lying in the god owns and going waste and rotten.

For this purpose, Reza Khan, who was a stooge of the West, took himself to abolish hejab by force, so that firstly women who, as a result of their dress, which had been an obstacle in their easy movement, had become inactive should be free to work in the factories run by Western capital, and secondly by the abolition of hejab there could be some activity in the consumption of the commodities exported by the West, and at the same time the women through their beauty and sex-appeal could be used for the publicity of the Western commodities. So Reza Khan, the accursed, resorted to the abolition of hejab more than forty years ago, so that he could save the Western capitalists who were on the verge of insolvency.

According to the second analysis of the Marxists, as Islam is a feudal religion, hejab is also based on a feudal system of dress. As during the historical stages of evolution feudalism is replaced by capitalism, a system higher and more advanced than feudalism, we may conclude that when society has passed the stage of feudalism and entered the stage of capitalism, it is said to have attained capitalist stage.

In the view of the Marxists, Reza Khan's time was a period of progress of the bourgeoisie, non-enlightenment and decline of feudalism. So according to the above conclusion, the abolition of hejab, which is one of the characteristics of the feudal age, manifests advancement, and is, in fact, a historical evolution in the dress of women. This is the reason why the Marxists have very delightfully welcomed this glorious evolution in their writings of that period as well as of the present period, because, according to their analysis, the dress of a Muslim woman (as worn by the Iranian ladies) is a reactionary dress.

In view of the above two analyses by the Marxists, you may notice that, in their consideration of the hejab in both the ways, they have one thing in common with Reza Khan and Imperialism, namely, that the present dress of the Muslim (Iranian) women is not worth wearing. The difference, however, is that the Capitalists say that the reason for their opposition of the present dress of Muslim women is that the abolition of the present dress has an economic utility for the Capitalists, while the Marxists assert that the abolition of the Islamic dress is a sign of evolution and advancement from the stage of feudalism to the Bourgeois stage and a proof of progress and development. They link the end of the so-called discussion about reaction and advancement with the summit of hejab. As regards the opinion about hejab of those suffering from Occidentosis, being at the same time a class-analysis too, according to their view whatever is Western or has a Western brand is a sign of advancement, and whatever has an Eastern brand, particularly the Eastern Islamic one, is reactionary. The dress of the Muslim women, which has no prototype or pattern in the West is a reactionary dress as compared to the dress of the latest Western fashions. Reza Khan himself believed that he wanted to guide Islam towards the gates of advancement. One of such gates was the abolition of hejab and civilizing and modernizing the women!

This is why you may find that in the opinion of the nobles and aristocrats of Reza Khan's time, the majority of whom consisted of Western educated persons and intellectuals or those suffering from Occidentosis, the dress of the Muslim women is the dress of illiterates, the lower classes and the maidservants. In the words of Dr. Shari'ati:

"The wife of a Europe returned graduate does not observe hejab! while his maidservant and illiterate mother observe hejab." According to the above opinion, hejab is a sign of illiteracy, poverty and backwardness, because according to the view of such persons, suffering from Occidentosis, and patronized by Reza Khan, human beings are either advanced, fashionable, a la mode and in the Western style, or the reactionary men, growing beards, or women wearing chador and observing hejab in the style of Muslims. Meanwhile, the roots of reaction and advancement in our country, as well as in other Imperialist colonies, are exactly linked with this problem that everything which is imported from the West and is based on a new and latest fashion is advanced, and on the contrary, whatever has come down from the past, and belongs to the East, particularly to the Muslim East, is reactionary.

It is astonishing to note that the Marxists and those suffering from Occidenteosis have reached the same conclusion in their final analysis of the dress of the Muslim women. It is not only with the Marxists and those suffering from Occidentosis, but the Imperialist West, who is the mother of all Occidentosis, also sees eye to eye with the Marxists as regards this analysis.

In our study of the Imperialist roots of the abolition of hejab, we have reached the following conclusions:

1. Effacement of Self is an Imperialist method. In order to impose their own culture on the oppressed country, the Imperialists first degrade its identity and Self in its own eyes and then give another identity to it according to what they like.

2. The Self in the Muslim East is the Islamic Self, and so the effacement of Self here is identical with the effacement of Islam.

3. The Muslim woman is the manifestation of the Islamic Self of her own people.

4. The dress of the Muslim women is the common factor between 1the Islamic Self of the Muslim people and the Self of the Muslim women.

5. The Marxists believe that the abolition of hejab had a sole economic objective, and its final aim was to benefit the capitalists. At the same time they believe that the hejab-oriented dress is a feudal dress, and with the evolution of the society and its entering the stage of Capitalism, this dress will automatically become extinct. In other words, the abolition of hejab will take place parallel with the evolution and advancement.

6. Those suffering from Occidentosis believe that hejab is a symbol of reaction, while the nonobservance of hejab, being a Western phenomenon, and that too modern and progressive, is a symbol of evolution and advancement.

Now the important problem is that, in principle, every explanation which is formed without taking into consideration the indigenous mechanism and on the basis of merely dry theories shall be deficient and shall lack the capacity of analysis and appraisal of the problems.

Adopted from the book : "Beauty of Concealment and Concealment of Beauty" by : "Zahra Rahnavard"

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