Anni Cyrus’ Unknown: Lies About Hijab 101 (posted at Jihad Watch)
Anni speaks of the dangers of shariah.
Given, shariah is Islam, and Islam is the sunnah and the shariah of the alleged "prophet of Islam," why not speak directly to the reality of the danger, which is Islam?
No history on Hijab--is that the position of the falsehood in Hijab 101?
That claim is nonsense.
The "suggestion" or choice to wear or not to wear hijab goes no further then one verse sorta-kinda alluding to it in the Qur’an?
As the Qur’an commands, obedience to “Allah” is commanded, and “Allah” commanded obedience to the alleged “prophet of Islam.” Tafsir further provides, sunnah of the “prophet” is part of the “revelation” received, and in that sunnah, as sira provides, the “prophet” supported and thus taught the house was the ideal covering “Allah” desired for women.
Therefore tafsir, as well as ahadith, is perfectly clear on the mandate of the Burka.
Therefore, in condensed version, here follows:
“Burka” mandate of Islam
On the above topic, for those seeking to know and understand the verses of the Qur’an and the intended meanings of those respective verses with respect to the stated topic; for such, the great scholars of hadith and masters and Imams of tafsir—Tabarani, ibn Kathir, Imam Baghawi, Hakim, Qurtubi, Mazhari, Baihaqi, al-Mahalli, etc.-- provide the following explanations and clarifications:
The degrees of Islamic legal Hijab and the injunctions relating to them The sum of seven verses of the Qur’an and seventy narrations of Hadith about the Hijab of women seems to be that the real objective desirable in the sight of the Shariah is Hijab-ul-ashkhas i.e. physical hiding of women from strangers. In other words, women and their movement should remain hidden from the sight of men, something that can be accomplished by means of the four walls of homes or tents or hanging curtains. All forms of Hijab allowed other than this [sic] are all restricted by or conditional with the ground of need, time of need, and measure of need.
Thus, the first degree of Hijab –which is the really desired objective of the Shariah—is that women stay in their homes. But, the Shariah of Islam is a comprehensive and complete social system in which full consideration has been given to all human needs. Then, it is all too obvious that women will face inevitable circumstances when they have to go out of the house at some or the other time. For this purpose, the second degree of Hijab, in the light of the Qur’an, and Sunnah, seems to be that they should go out wearing a burqa ‘ or long shawl concealing their whole body. To see their way, they leave only one eye open from inside the sheet, or use a patch of net before the eyes as is placed in a burqa ‘ for this purpose. On occasions of need, this second degree of Hijab too – like the first one – is agreed upon among all Muslim scholars and jurist.
(Mariful Qur’an, By Maulana Mufti Muhammad Shafi, translated by, Muhammad Shamim and Muhammad Wali Raazi, Revised by Maulana Muhammad Taqi ‘Usmani, Fourth Edition, 2007, Maktaba-e-Darul- ‘Uloom, Karachi, 14 Pakistan. Vol. 7, Surah al-Ahzab : 33: 53 – 55, P. 218.)
Therefore, Feminist, fighters and defenders of women’s rights--aka, in the face of Islam, fools and silent gutless wonders--anyone who objects to a woman, when outside her home, having to be so concealed, so imprisoned; then fight that which demands and commands such: Islam.
As stated above, it is the doctrine and thus the instruction from the Qur’an and the Sunnah, and thus the consensus of all Muslim scholars and jurist.
Moving forward on the topic, we note, The “Holy Prophet” reportedly said: “When a woman comes out (of her house), the Shaytan marks her out (that is, makes her a means of spreading evil among Muslims).”
(Maulana Mufti Muhammad Shafi , Vol. 7, Surah al-Ahzab : 33: 53 – 55, Ibid, P. 221.)
Hence, from the Islamic perspective, the reason for the mandate of legal hijab .
Additionally, as the source provides, “ Ibn Khuzaymah and Ibn Hiabban have also reported,” in their rendition of the above cited hadith, there also these additional words: “(and [a woman] is closer to her Rabb [Lord] when she is [hidden] in the midmost [section] of her house.” (Ibd.)
What’s more, as the revered scholar provided, this, “reported by Tabarani, as quoted by Kanz,” once more, word hadith attributes to the “Holy Prophet”: “For woman, there is no share in going out except when inevitable.)” (Ibid.)
Therefore, as we move forward in this topic, we will dive deeper into the details of the first and second degree of hijab, and what the “sacred texts” of Islam have to say on it.
In the Commentary mentioned above, Ma’ariful Qur’an, well-versed on the consensus of the notable scholars that proceeded him, the revered scholar and author provides, “The first verses on the subject of hijab for women are the ones which were revealed in Surah Ahzab at the time of marriage of the mother of the believers Sayyidna Zainab bit Jahash with the Holy Prophet.”
(Mariful Qur’an, Vol. 6, Surah An-Nur, 24: 30, 31, P. 407.)
The most agreed upon time of the above marriage and thus of the time in which the injunction of Hajib was allegedly revealed is 5th Hijrah. (ibid. [Vol.. 6, P. 407.]) Shortly, we will read of the noted marriage account mentioned above.
Surah Ahzab has five verses that speak to the topic of the mandate for hijab; Surah An-Nur has two verses on the topic, the latter said to have been revealed at the time of “the episode of Ifk (false imputation) …. Ifk means the worst type of lie, imputation, or slander,” in this instance, that specifically brought against Aishah. (Ibid, P.373.)
Speaking further on “the episode of ifk,” limiting our focus on the incident to only providing the time in which it occurred, referring to Aishah, Ma‘ariful Qur’an provides, “The common practice was that first she would sit in her litter and then it was placed on the back of the camel. It was because by this time the injunction of hijab had been revealed.” (Ibid.)
As we will read shortly, as just spoken to in the above citation, because secondary to the alleged commandment for full seclusion of the Muslim woman; when traveling, the litter served as the mandated hijab in place of the full covering and seclusion the house provided for the women when stationary at home-base or elsewhere.
Though the verses in Surah Ahzab are claimed to have come first, notwithstanding that, since the information provided in Surah Ahzab on the topic is expansive, and once into it, we will be there a good while; first, we will cite the verses in Surah an-Nur on the injunction, which are these:
Say to the believing men that they should lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do. (30.)
And say to the believing woman that they must lower their gazes and guard their private parts and must not expose their adornments, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornments except to their husbands or their fathers or the fathers of their husbands, or to their sons of the sons of their brothers or the sons of their sisters, or to their women, or those owned by their right hands, or male attendants having no (sexual) urge, or to their children who are not yet conscience of the shames of women…. (vs. 31.)
We will eventuate in returning to commentary on the above verses. But briefly, now, stepping away from those verse and Ma’ariful Qur’an, we go, first, to the two Sahihs; first to Bakhari, and later on to Muslims wherein the reader is provided a bit of the background setting in which and for which the above verses on the injunction of the veil were allegedly revealed.
In Sahih Bukhari, the chapter in focus here opens hearkening back to and citing verse 5 of chapter 11, we reads as follows:
“No doubt! They did fold up their breast, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breast.” (V. 11:5)
Narrated Muhammad bin ‘Abbad bin Ja’far that he heard Ibn ‘Abbas reciting: “No doubt! They did fold up their breast …” (V.11:5) and asked him about its explanation. He said, “Some people used to hide themselves while answering the call of nature in an open space lest they be exposed to the sky, and also when they had sexual relation with their wives in a [sic] open space, lest they be exposed to the sky; so the above revelation was sent down regarding them.”
(Sahih Al-Bukhari, Translated by: Dr. Muhammad Muhsin Khan, Darussalam, Riyadh, Saudi Arabia, 1997, Vol. 6, Book 65 (Book of Commentary) P. 160, #4681.)
Tafsir Ibn Kathir provides this on the verse just cited above (11:5):
Ibn Abbas said, “They used to dislike facing the sky with their private parts, particularly during sexual relations. Therefore, Allah revealed this verse.” Al-Bukhari recorded by way of Ibn Jurayj, who reported from Muhammad bin ‘Abbad bin Ja’far who said, “Ibn ‘Abbas recited,
“Behold their breast did fold up.”
Clear as mud, right?
Indeed. Therefore, ibn Kathir relates the following actions of Ibn Jurayj:
So I said: “O Abu Al-Abbas! What does –their breast did fold up—mean?”
Good question, ibn Jurayj.
And to his posed question, ibn Kathir relates, Bakhari related, Ibn Abbas answered with the following explanation:
“The man used to have sex with his woman, be he would be shy, or he used to have answering the call of nature (in the open space) but, he would be shy. Therefore, this verse,
“No doubt! They did fold up their breast, was revealed.’”
ibn Kathir also provides this on the meaning of the somewhat odd verse:
In another wording of this narration, Ibn Abbas said, “there were people who used to be shy to remove their clothes while answering the call of nature in an open space and thus be naked exposed to the sky. They were also ashamed of having sexual relations with their women due to fear of being exposed towards the sky. Thus, this was revealed concerning them.”
Al-Bukhari reported that ibn ‘Abbas said that “they cover themselves,” means that they cover their heads.
And then Ibn Kathir provides, al-Bakhari provides for the reader, verse 6 of Surah 11—a Meccan chapter, worth noting:
And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.”
(TAFSIR IBN KATHIR [ABRIDGED] V. 4, ABRIDGED BY A GROUP OF SCHOLARS UNDER THE SUPERVISION OF SHAYKH SAFIUR-RAHMAN AL-MUBARAKPURI, DARUSSALAM, Riyadh, Second Edition, 2003, Vol. 5, Surah 11. Hud (5-6)pp. 21-22. [Qur’anic Text: parenthetical] )
Well, as stated earlier, that certainly clears the verse up….
Therefore, therefrom, onward we go, to yet another Sahih Bukhari provided hadith on the subject: the aforementioned wedding of the alleged “prophet” and to Zainab bint Jahsh:
Narrated Ana: A wedding banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups); they would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, “O Allah’s Prophet! I do not anybody to invite.” He said, “Carry away the remaining food.” Then a batch of three persons stayed in the house, chatting. The Prophet left and wen towards the dwelling place of “Aishah and said, “Peace and Allah’s Mercy be on you, O the people of the house!” She replied, “Peace and the Mercy of Allah be on you, too. How did you find your wife? May Allah bless you.” Then he went to the dwelling places of all his other wives and said to them the same as he said to ‘Aishah, and they said to him the same as ‘Aishah had said to him. Then the Prophet returned and found a group of three persons still in the house, chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling places of ‘Aishah. I do not remember whether I informed him that the people have [sic] gone away. So, he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed.
(Ibid, pp. 270 – 271, #4793.)
Then there is this incident:
Narrated ‘Aishah: Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So, ‘Umar bin Al-Khattab saw her and said, “O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out.” Sauda returned while Allah’s Messenger was in my house taking his supper, and a bone covered with meat was in his hand. She entered and said, “O Allah’s Messenger! I went out to answer the call of nature and ‘Umar said to me so-and-so.” Then Allah revealed upon him (the Prophet) and when the state of Revelation was over and the bone was still in his hand as he had not put it down, he said (to Sauda), “You (women) have been allowed to go out for your needs.” (Ibid. pp. 272-273, #4795.)
That instant there of alleged “revelation” is worth noting. Considering, though it seems almost trifling, and actually given and allegedly received in between bites of the chunks of meat on the said bone; according to what tafsir provides on the alleged revelation of permission granted to the women to go out for their needs, in that, their “needs” were also provided, and detailed, as we will read shortly.
That said, Sahih Bukhari also provides the following on the injunction of the veil, and ‘Umar’s contribution, if you will, to it:
Narrated ‘Umar: I said, “O Allah’s Messenger! Good and bad persons enter upon you, so I suggest that you order the Mothers of the believers (i.e.. your wives) to observe veils.”
Then Allah revealed the Verses of Al-Hijab. (al-Bukhari, Ibid. P.269, #4790.)
Footnotes thereat, in volumes sold, purchased, and read throughout the Muslim world, read, “i.e. The observing of veils (complete body cover excluding the eyes) by the Muslim women.” (Ibid.)
As we will cover and show more on, as we advance herein, the alleged Allah-orders to the “blessed” wives of the so-called prophet, because the said wives were examples for all the Muslim women to emulate, were thus orders for all the women of Islam.
In sum, as Ma’ariful Qur’an provides, “all these instructions are not restricted to the blessed wives in particular, in fact, virtually all Muslim women are obligated to observe these,” provides the ruling. (M.Q. Vol. 7, P.138.)We will add more to this topic later.
However, for now, we go to Sahih Muslim, read what Muslim provides on the subject. There, we read the following:
Ibn Umar reported that Umar had said: My Lord concorded [sic] with (my judgments) on three occasions. In case of the Station of Ibrahim, in case of the observance of the veil and in case of the prisoners at Badr.
Our focus here today, obviously, the second of the three occasions mentioned above. Hearkening back to the challenge, so to speak, of the open-air scenario mentioned earlier herein, with respect to that and the hadith just cited, footnotes on the above-cited hadith read as follows:
The second case is that of the veil of the women. Hadrat “Umar did not approve of going out of women, especially the members of the household of the Holy Prophet (may peace be upon him), without veil. He asked the Holy Prophet … to press his wives to observe pardah. The Holy Prophet … did not like to press his wives to observe the pardah. The Holy Prophet … did not like to issue any command which had not the sanctin [sic] and will of God behind it. But not much time was passed that Allah revealed the verses pertaining to veil.
(Sahih Muslim, By Imam Muslim, Rendered in English by ‘Abdul Hamid Siddiqi, Islamic Book Service, Fourth Edition, 2005, Vol. IV, Book Pertaining to the Merits of the Companions, Excellent Qualities of Umar, (Allah be pleased with him), P. 95, hadith, 2399, FN, respectively.)
[* “purdah” (sometimes spelled pardah, as above): “A Persian/Urdu word for the seclusion of women. (A Glossary of Islamic Terms, Aisha Bewley, Ta-Ha Publishers,
LTD, 2009, P. 17.)]
(seclude: 1.to place in or withdraw into solitude; remove from social contact and activity, etc. 2.to isolate; shut off; keep apart: They secluded the garden from the rest of the property. [http://dictionary.reference.com/browse/seclude].)
Al-Bukhari relates the narrative this way:
Narrated Anas: “Umar said, “I agreed with Allah in three things,” or said, “My Lord agreed with me (accepted my invocation) in three things. I said, ‘O Allah’s Messenger! Would that you took the Maqam (place) of Ibrahim (Abraham) as a place of Salat (prayer).’ I also said, ‘O Allah’s Messenger! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.’ So the Divine Verses of Al-Hijab (i.e., veiling of the women) were revealed…. (Bukhari, Ibid, P.29, # 4483.)
We deduce from the rendition provided by Muslim, that, according to Islamic teaching, when the alleged prophet informed his ummah on the allegedly, as Bukhari puts it, “divinely” revealed injunction of the veil; henceforward, it was then a mandate with “the sanctin [sic] and will of God behind it.”
Footnotes provided in Ibn Majah echoe much the same as that in Muslim, as we read in the following:
There were several instances in the life of ‘Umar where he said something out of his own judicious opinion or judgment, and Allah’s ordainment came in accord with that judgment. Cases in point are: the commandment regarding Hijab (women’s veil); the question of the prisoners of the Battle of Badr …. This attribute of forming correct opinions was certainly a special gift or favor granted to ‘Umar from Allah.
(Sunan Ibn Majah, English Translation, Compiled by: Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, Ahadith edited & referenced by: Hafiz Abu Tahir Zubair ‘Ali Za’I, Translated by: Nasiruddin al-Khattab [
Canada], Final review by: Abu Khaliyl [ USA], Darussalam. Vol. 1, The Book of the
Sunnah, Virtues of Umar, P. 146, FN. On # 100.)
We note, in the first of the two just cited ahadith, the injunction of the veil—“purdah … the seclusion of women”--is referred to as “the observance of the veil,” and in the second comments on it, the revered Imams refer to the issue as “the commandment regarding Hijab.” Moreover, they precede the latter with the qualifier, “Allah’s ordainment.” Additionally, we gain from the definition of purdah, which means “seclusion,” the commandment was for the women of Islam to be, in short, removed “from social contact and activity, etc.” and to be isolated, “shut off,” kept apart from it.
We likewise regard, a suggestion is a suggestion, a recommendation is a recommendation, and a commandment is a commandment. The latter, non-optional.
We also note that we have four instances in which and “needs” for which the alleged revelation allegedly came:
1. “the time of marriage of the mother of the believers Sayyidna Zainab bit Jahash with the Holy Prophet.”
2. The instance in which Umar relates, he was visiting the house of the so-called prophet, and he said, “‘O Allah’s Messenger! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.’”
3. The instance that I will call the “open-air” scenario and the disquiet it presented.
4. And finally, the alleged revelation while at the bone, so to speak, when Umar told Sauda to think of a way to keep herself from being recognized when out answering the call of nature.
With that said, the above tucked in mind, so too, with the Qur’anic command, ““Obey God and obey the Messenger and those who are in charge…” (al-Nisa, ), we go now to what the “sacred texts” provide that the “Messenger of Allah” had to say on the topic of the veil. The following event related as that which happened during the final pilgrimage, therefore, after the alleged revelation of the “the commandment regarding Hijab”:
Abu Waqid Al-Laithi narrated that he heard the Messenger of Allah say to some of his wives during the Farewell Pilgrimage, “This, and then the surface of mats.”  (Hasan.)
 Indicating that they may stay home from its performance in following years after it that year.
(Sunan Abu Dawud, Compiled by: Imam Hafiz Abu Dawud Sulaiman ibn Ash ‘ath, Ahadith edited and referenced by: Hafiz Abu Tahir Zubair ‘Ali Za’i, Translated by: Nasiruddin al-Khattab (Canada), Final Review by: Abu Khaliyl (USA); First Edition, Darussalam, 2008; Vol. 2, The Book of the Rites of Hajj and Umrah, Chapter 1, p. 332, # 1722, FN respectively.)
Waqidi relates the event in these words, providing first for the reader, the setting:
When the Messenger of God …. Set out for Hajj he went before al-Shajara. When he returned from
Mecca he entered Medinah from the resting place
of al-Abtah. The Messenger of God was in his resting place in Batn al-Wadi. The
people were with him at night. And it was said to him, “Surely, you are blessed
in Batha! The Messenger of God said to his wives, “This is the Hajj, then the
back of the carpet” –meaning, stick to your homes.
(The Life of Muhammad, Al-Waqidi’s Kitab al-Maghazi, Translated by Rizwi Faizer, Amal Ismail, and AbdulKader Tayob, Routledge; New York, NY, 1st Publication, 2011. P. 545.)
And Ma’ariful Qur’an provides the narrative this way, and, given this comment is found in those provided for Surah 33, we go to a few of those pages on the topic now:
… On the occasion of the Last Hajj (Hajjatul-Wadaa’), the Holy Prophet helped his blessed wives perform Hajj with him personally, the remark that he made on return was: (This is it. After that, should stick to the mats at home). The first word (hadhihi: translated here as ‘this is it’) refers to this very Hajj and (husur) is the plural form of (hasiir) which means a mat (of straw, a modest version of other floor spreads such as rug, carpet, daree, ets.). In essence, the Hadith is saying: Your going out for this alone is done. After that, you stick to the mats of your homes necessarily without having to part therefrom.
(Mariful Qur’an, Vol. 7, Surah Al-Ahzab: 33: 28 – 34, P. 142, 143.)
Now we are about to see, how, according to Islamic teaching and the consensus provided by the revered scholars of Islam on the injunction in focus here; the alleged “revelations,” as spoken to above, were by no means, as inconsequential as they seemed. By no means, simply limited to the tossing, if you will, of a veil or shawl over one’s head, “bosoms,” shoulders or body. Not by a long shot. For what tafsir provides is that the covering detailed in the “revealed” verses on Hijab (seclusion of the women) was in fact the Allah-preferred observed full-covering provided by a house. Therewith providing the end Islamic mandate of full seclusion of the Muslim women.
Hence the just cited occasions of the command, “’This is the Hajj, then the back of the carpet’ –meaning, stick to your homes.” (Waqidi rendition.)
For the same authoritative tafsir referenced last—Commentary, as mentioned before, embraced by the Muslim world-- also provides, that, “the sense of Islamic legal Hijab as understood by the Holy Prophet and his blessed wives was but that women stay in their homes and, if traveling, in their shughduf (camel-litter), their presence was not to be exposed before men.” (Ma’ariful Qur’an, Vol. 7, P. 222.)
For such reasons, as touched on herein, the incident with Aishah referred to in the opening pages of this chapter; the incident of ifk; hence, with respect to that incident, and the topic in focus here, this:
The reason why Sayyidah Aishah was left behind in the wilderness during the event of Ifk was no other but that the Hijab of the blessed wives was not simply restricted to the burqa or long sheet, in fact, even while traveling, they used to be in their camel-litter (shughduf or hawdaj). This shughduf itself was mounted on the camel and was dismounted as such. A shughdul is like a miniature roomette for the traveler…. (ibid.)
A camel-borne miniature mobile home, so to speak.
Because, for the women of Islam, to observe the covering provided by the home, be that a home mobile or stationary; “in the Shariah, it is a hijab that stands achieved by their staying at home, that is, the home becomes their veil or cover (al-hijab-bil-buyut).” (ibid, P. 141.)
Hence the earlier-cited narratives of the order, “to the mats of your homes necessarily without having to part therefrom.” ( Ibid.142.)
The same source sums up the principle of the hadith with this clarification and buttressing:
This concerns the observance of full hijab (purdah or veil). It was said: (And remain in your homes, and do not display (your) beauty …. -33)….(p. 140. ibid)
In this verse, the essential injunction about hijab is that women stay at home (that is, do not go out without the need as admissible in the Shariah). Along with it, it was also said that they should not go out moving around in public without hijab …. The word : (tabarruj) essentially means manifestation or display and, at this place, it means the display of personal embellishment before non-Mahram men—as it appears in another verse: (not displaying embellishment –An-Nur, 24:60).
The verse tells us two things about hijab:
(1) For women, the real thing desirable with Allah is that they should not go out of their homes. Their creation is an answer to whatever needs to be done at home. Let them stay involved in it. As for the real hijab desirable in the Shariah, it is a hijab that stands achieved by their staying at home, that is, the home becomes their veil or cover (al-hijab-bil-buyut).
(2) The other thing it tells us is: If a woman has to go out of the home to take care of some need, let her not go out with any display of embellishment. Instead, she should wear what covers her whole body, a burqa ‘, or jilbab (women’s gown, garment or cloak)—as in the verse of the very Surah Al-Ahzab: (bring down over themselves part of their outer garments—33:59), the details about which shall appear later….(Ibid, P. 140, 141.)
The verses in Surah Al-Azab and, some, commented on above are these:
 O wives of the prophet, you are not like any other women, if you observer *taqwa. So, do not be too soft in your speech, lest someone having disease in his heart should develop fancies (about you); and do speak with appropriate words.  And remain in your homes and do not display (your) beauty as it used to be displayed in the days of earlier ignorance. And establish salah, and pay zakah, and obey Allah and His messenger. Allah only intends to keep (all sorts of) filth away from you, O members of the family (of the prophet), and to make you pure through a perfect purification.  And be mindful of Allah’s verses and the wisdom that is recited in your homes. Surely, Allah is All-Kind, All-Aware. (ibid. P. 131.)
And the following verse:
O prophet, tell your wives and your daughters and the women of the beleivers that they should draw down their shawls over them. That will make it more likely that they are recognized, hence not teased. And Allah is Most-Forgiving, Very-Merciful.  (ibid. P. 238.)
*[“taqwa (God-fearing). Surah 58:8. M.Q. Vol. 8. P.352.]
The injunction, the source tells us, is “the avoidance of addressing non-Mahram men soflty and tenderly and avoidance of going out homes unnecessarly.” That injunction, the source provideds, is “The same tells us, that the original word used in the last cited Qur’anic verse is “jilbab.” And “jilbab” is further defined as “a long sheet in which a woman gets to be hidden from the head to the feet. (This has been reported from Sayyidna Ibn ‘Abbas)” (ibid, P. 222.)
Ibn Jarir is then cited, “citing his own chains of authority,” that, reportedly, Sayyidna ‘Abdullah Ibn ‘Abbas asserted, “The manner in which jilbab is used, that is, a woman should be wrapped therein, from the head to the feet, and that her face and nose too be hidden behind it—leaving only one eye uncovered to see the way.” (ibid. P. 223.)
We will return to more on the “only one eye uncovered” mandate later. But for now, speaking to that provided in the alleged revelation received “at the bone,” with respect to the woman being granted permission to go out for certain needs; this, provided under the subheading, “Occasions of need have been exempted from the obligation of ‘staying in homes’”:
In the opening sentence of verse 33: (And remain in your homes), staying in homes was made obligatory (wajib) which apparently purports that it should be absolutely prohibited and haram for a woman to go our of her home, but verse has [sic], at the first place, already indicated through the use of the words: (And do not display your beauty) within the verse that going out as needed is not prohibited in an absolute sense. Instead, what is prohibited is going out in a manner which displays embellishment. Then, there is the injunction of: (bring down over themselves part of their outer garments –33:59) to appear later in Surah Al-Ahzab. This injunction is itself telling us that to a certain degree women do have the permission to go out of the home, of course on condition that they go out in hijab wearing an outer garment like burqa’ etc. (ibid, P. 141.)
Then the revered scholar, Maulana Mufti Muhammad Shafi, hearkening back to “the bone” alleged revelation, provides the following:
In addition to that, the Holy Prophet has himself clarified that occasions of need are exempt from this injunction, as in a Hadith where, while addressing the blessed wives, he is reported to have said: (You are permitted to go out for your needs –reported by Muslim). Then, the conduct of the Holy Prophet after the revelation of the verse of hijab proves that women have permission to go out of home on occasions of need, as the going of the blessed wives with the Holy Prophet for Hajj and ‘Umrah stands confirmed on the authority of sound and authentic Ahadith. (Ibid.)
Indeed, as spoken to above.
Maulana Mufti Muhammad Shafi adds, sound and authentic ahadith likewise provide, it stands proved thereby, in many of the battles in which the so-called prophet fought, thereto, it was common for some of his wives to accompany him.
He adds, the same likewise reveal, on many occasions, “the blessed wives used to go out of their homes to visit their parents, did their duty by calling on the sick among relatives and offering condolence on the death of someone among them.” He adds, during the time of the “prophet” “they also had the permission to go the Masajid.” (Ibid.) As well as going out, as we showed above, for Hajj and ‘Umrah.
Hence the previous citation: “Your going out for this alone is done. After that, you stick to the mats of your homes necessarily without having to part therefrom.” (ibid. P. 142.)
The revered writer then tells the reader, two of the “blessed wives” took that to mean, “ ‘your going out was permissible for this very Last Hajj. Beyond that, the consensus of the rest of the wives “—including a jurist of the class of Sayyidah ‘A’isha, unanimously interpreted” the above cited “ words of the Holy Prophet,” to mean this:
‘your going out of your homes is permissible for this kind of journey which aims at performing a recognized act of worship, otherwise you should stay at home’ In [sic] gist, from the sense of the verse: (And remain in your homes –33)—as supported by indicators of the Qur’an, the practice of the the Holy Prophet and the consensus of the noble Sahabah—occasions of need are exempted which include religious obligations of Hajj and Umrah, taking care of the natural duties towards parents, visiting Mahram relatives in health and sickness and attending to other requirements of this nature. (Ibid.)
Additionally, the source relates, if a woman must go out to earn her living, there too, the exemption to go out applies, as long as she does so in hijab—full seclusion, as spoken to above, with only one eye uncovered, thus, allowing her to see her way. But it is once more underscored, when she goes out she must do so in “full mantle or chadar,” thus, refraining from displaying not only details of her physical body, excepting one eye, but also any of her personal beauty and embellishment.
Driving that message home, the source restates the above-cited instruction, stating:
It has been made amply clear in the previous paragraph that the sense of the imperative of
‘remain in your homes’ (33) as proved from the very indicators, rather, expressions of the Qur’an, as well as from the practice of the Holy Prophet and after him from the consensus of the noble Sahabah, it is confirmed that occasions of need are exempt from it—which includes going for religious needs of Hajj and Umrah etc. (ibid, P. 143.)
Ibn Kathir addresses the topic with these words:
“And stay in your houses,” means, stay in your houses and do not come our except for a purpose. One of the purposes mentioned in Shariah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah said:
“Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance.”
According to another report:
“even though their homes are better for them.”
(TAFSIR IBN KATHIR [ABRIDGED] V. 4, ABRIDGED BY A GROUP OF SCHOLARS UNDER THE SUPERVISION OF SHAYKH SAFIUR-RAHMAN AL-MUBARAKPURI, DARUSSALAM, Riyadh, Second Edition, 2003, Vol. 9 p. 174. Vol. 7. 33: 33, P. 679.)
As stated earlier before adding in this update, there remains, much more one can, and will, when time allows, add to this topic.