Hijab has nothing to do with modesty, as Islam prohibited Slave Women from taking Hijab or even covering their naked breasts in public 🔥ʰᵒᵗ

Do you know that:

Hijab has nothing to do with modesty, as Islam prohibited Slave Women from taking Hijab or even covering their naked breasts in public.
Unfortunately, 99% of Muslims themselves don't know that Muhammad prohibited slave women to take Hijab, as it was considered only the right and honour of free Muslim women against slave women.
Umar Ibn Khattab used to beat slave women if they even by mistake took Hijab, and told them not to resemble free Muslim women by taking Hijab.
Not only this, but Muhammad also kept the nakedness ('Awrah) of slave women from navel to knee, while their chests were naked. Yes, there were thousands of slave women in public, and in front of Muhammad with naked breasts. Only if Muslim women of today know these facts about Islam, then they can very easily get rid of Hijab.

Table of Contents:

Muhammad revived the old custom of Arabia, where only high-status women were allowed to take a Hijab

Muhammad revived the old custom of Arabia, where only high-status women were allowed to take a Hijab

It was an old practice in the pre-Islamic Arab, where they made high-status women veil themselves as a sign of 'honour', but prohibited the prostitutes and the slaves-women to veil themselves.

https://en.wikipedia.org/wiki/Hijab#History

Elite women in ancient Mesopotamia and in the Byzantine, Greek, and Persian empires wore the veil as a sign of respectability and high status.^[74] In ancient Mesopotamia, Assyria had explicit sumptuary laws detailing which women must veil and which women must not, depending upon the woman's class, rank, and occupation in society.^[74] Female slaves and prostitutes were forbidden to veil and faced harsh penalties if they did so.^[7] Veiling was thus not only a marker of aristocratic rank, but also served to "differentiate between 'respectable' women and those who were publicly available".^[7]^[74]

Muhammad didn't introduce Islamic Hijab for any so-called 'modesty', but he only followed the old practices of the Arabs of the time of ignorance. Muhammad's intention was only to differentiate the free Muslim women from the slave women through Hijab.

In the pre-Islamic era, neither free nor slave women used to cover their breasts

There were a lot of cultures throughout the world where women didn't cover their chests. In pre-Islamic Arab society too, women (both free and slave women) didn't use to cover their breasts.

Tafsir Ibn Kathir (link) and in Tafsir Durr-e-Manthur (link), under the commentary of verse 24:31, it is written:

أن جابر بن عبد الله الأنصاري حدث أن أسماء بنت مرشدة كانت في محل لها في بني حارثة، فجعل النساء يدخلن عليها غير متأزرات، فيبدو ما في أرجلهن من الخلاخل، وتبدو صدورهن وذوائبهن، فقالت أسماء ما أقبح هذا فأنزل الله تعالى الآية۔۔۔ وقوله تعالى { وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ } يعني المقانع يعمل لها صنفات ضاربات على صدورهن لتواري ما تحتها من صدرها وترائبها ليخالفن شعار نساء أهل الجاهلية فإنهن لم يكن يفعلن ذلك، بل كانت المرأة منهن تمر بين الرجال مسفحة بصدرها، لا يواريه شيء، وربما أظهرت عنقها وذوائب شعرها وأقرطة آذانها

Jabir bin Abdullah al-Ansari narrated that Asma bint Marwah was in her place in Bani Haritha, and women would come to visit her without wearing the proper clothing, so their ankles and chests would be exposed. Asma said, "How ugly this is!" Then Allah revealed the verse, "And let them draw their coverings over their bosoms" (Quran 24:31), meaning that a cloth should be thrown over their chests to cover what is underneath and to differentiate them from the women of Jahiliyyah (the pre-Islamic era), who would walk among men with their chests exposed, showing their necks, hair, and earrings.

What Muhammad did was to ask free Muslim women to wear Hijab, but he PROHIBITED slave women to take Hijab.

Therefore, even after the verse of the Hijab, there were thousands of slave women present in front of Muhammad with naked breasts. And it stayed the same way during the 1300 years long history of Islamic Slavery.

The Quranic Verse makes clear that Hijab was only for free Muslim women against slave women

Quran 33:59:
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments (Arabic: Jilbab); this will be more proper, so that they may be recognized (as free Women) and not annoyed/molested.

Under the commentary of this Verse, all Muslim Quran Muffassirin (commentators) unanimously recorded this incident that this verse was revealed while people of Medina (i.e. companions) used to sit on the side of the streets and used to molest all the women who passed from there. But after the revelation of this verse, they stopped to molest the free women, while the molestation of the slave girls continued, while they were not using a Hijab and thus people recognized them as slave women.

Tafsir Ibn Kathir, Commentary of Verse 33:59 (link):

يقول تعالى آمراً رسوله صلى الله عليه وسلم تسليماً أن يأمر النساء المؤمنات ــــ خاصة أزواجه وبناته لشرفهن ــــ بأن يدنين عليهن من جلابيبهن ليتميزن عن سمات نساء الجاهلية وسمات الإماء ... قال السدي في قوله تعالى { يٰأَيُّهَا ٱلنَّبِيُّ قُل لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلاَبِيبِهِنَّ ذٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ } قال كان ناس من فساق أهل المدينة يخرجون بالليل حين يختلظ الظلام إلى طرق المدينة يتعرضون للنساء، وكانت مساكن أهل المدينة ضيقة، فإذا كان الليل، خرج النساء إلى الطرق يقضين حاجتهن، فكان أولئك الفساق يبتغون ذلك منهن، فإذا رأوا المرأة عليها جلباب، قالوا هذه حرة، فكفوا عنها، وإذا رأوا المرأة ليس عليها جلباب، قالوا هذه أمة، فوثبوا عليها، وقال مجاهد يتجلببن فيعلم أنهن حرائر، فلا يتعرض لهن فاسق بأذى ولا ريبة.

Translation:
... (In this verse, Allah ordered the free women) to draw their Jilbabs over their bodies, so that they will be distinct in their appearance from the women of the Jahiliyyah and from slave women ...
And Suddi said about the revelation of this verse 33:59 that the mischief-mongers among the people of Madīnah would come out on the streets at dusk and get after the women. The houses of the people of Madīnah [in those days] were very small in size and at nightfall the women would go out on these streets [making their way to the fields] to relieve themselves. These evil people would tease and molest these women. While if they saw a woman who would be wearing a Jilbab (cloak/outer garment), they would say she is a free woman [and not a slave] and would abstain [from molesting her] and if they saw a woman who would not be wearing a cloak, they would molest her by saying that she is a slave woman.
And Mujahid said that those women would wear cloaks [in the way prescribed by the Qur'ān] so that it be known that they are free women and the mischief-mongers would not then harm or molest them.

Abu Saleh said (Tafsir-e-Tabari, Verse 33:59):

حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عمن حدثه، عن أبـي صالـح، قال: قدم النبـيّ صلى الله عليه وسلم الـمدينة علـى غير منزل، فكان نساء النبـيّ صلى الله عليه وسلم وغيرهنّ إذا كان اللـيـل خرجن يقضين حوائجهنّ، وكان رجال يجلسون علـى الطريق للغزل، فأنزل الله: { يا أيُّها النَّبِـيُّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ } يقنعن بـالـجلبـاب حتـى تعرف الأمة من الـحرّة.
Abu Saleh narrated: When the holy prophet came to Medina, he had no house in Medina. He and his wives and other women used to go outside at evening to relieve themselves. And men used to sit on the streets and used to recite poetry (to tease and molest the women). Upon that Allah revealed the verse of Hijab (33:59) so that free women could be differentiated from the slave women.

— Tafsir Abd al-Razzaq al-Sanani (d. 211 AH/826 CE) (link):

عبد الرزاق عن معمر عن الحسن قال كن إماء بالمدينة يقال لهن كذا وكذا كن يخرجن فيتعرض لهن السفهاء فيؤذوهن لأنه فكانت المرأة الحرة تخرج فيحسبون أنها أمة فيتعرضون لها ويؤذونها أخبرنا فأمر النبي صلى الله عليه وسلم المؤمنات أن يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن من الإماء أنهن حرائر فلا يؤذين
Translation:
Al-Hassan al-Basri (died 110 Hijri year) said: Slave women in Medina used to be told certain things when they went outside. (One night) some foolish people accosted a group of women and bothered (hurt) them because they thought they were slave women, but they were actually free women. Because of this, the Prophet ordered the believing women to cast their Jilbabs (cloaks/outer garments) upon themselves, so they would be distinguished as free women, and known from the slave women, and not bothered.

Tafsir Ibn Jarir, verse 33:59 (link):

حدثنـي مـحمد بن سعد، قال: ثنـي أبـي، قال: ثنـي عمي، قال: ثنـي أبـي، عن أبـيه، عن ابن عبـاس، قوله: { يا أيُّها النَّبِـيُّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ }.... إلـى قوله: { وكانَ اللَّهُ غَفُوراً رَحِيـماً } قال: كانت الـحرّة تلبس لبـاس الأمة، فأمر الله نساء الـمؤمنـين أن يدنـين علـيهنّ من جلابـيبهنّ ، وأدنى الجلباب: أن تقنع، وتشده على جبينها.
Ibn Abbas said about the verse 33:59, the free (Muslim) women used to dress same as the slave women. Upon that Allah ordered them that they let down upon them their over-garments (Arabic: Jilbab), and letting the outer-garment means to cover their faces and to tie it on their foreheads.

From Mujahid (link):

عن مـجاهد، قوله: { يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ } يتـجلببن فـيُعلـم أنهنّ حوائر فلا يعرض لهنّ فـاسق بأذى من قول ولا ريبة.
Mujahid said regarding verse 33:59, that women have to take Jilbab (outer garment) so that people know that they are free women, and no mischief-monger teases them either with his talk or by doubting about her (character).

Ibn Kathir also wrote in his commentary under verse 24:31 of Surah Nur (link):

هذا أمر من الله تعالى للنساء المؤمنات، وغيرة منه لأزواجهن عباده المؤمنين، وتمييز لهن عن صفة نساء الجاهلية وفعال المشركات. وكان سبب نزول هذه الآية ما ذكره مقاتل بن حيان قال بلغنا ــــ والله أعلم ــــ أن جابر بن عبد الله الأنصاري حدث أن أسماء بنت مرشدة كانت في محل لها في بني حارثة، فجعل النساء يدخلن عليها غير متأزرات، فيبدو ما في أرجلهن من الخلاخل، وتبدو صدورهن وذوائبهن، فقالت أسماء ما أقبح هذا فأنزل الله تعالى { وَقُل لِّلْمُؤْمِنَـٰتِ يَغْضُضْنَ مِنْ أَبْصَـٰرِهِنَّ }

This is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said: "We heard -- and Allah knows best -- that Jabir bin Abdullah Al-Ansari narrated that Asma' bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma' said: `How ugly this is!' Then Allah revealed: وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ (And tell the believing women to lower their gaze...).''

Names of 12 Sahaba (companions) and Tabaeen (successors) who reported it are:

ٰIbn Abbas (ابن عبـاس): Tafsir Ibn Jarir
Suddi ( السدي): Tafsir Ibn Kathir
Abu Malik ( أبي مالك): Tafsir Durr-e-Manthur
Abu Saleh (أبي صالح)ٰ: Tafsir Ibn Jarir
Ibn Shahab (ابن شهاب): Tafsir Durr-e-Manthur
Qatadah (قتادة): Tafsir Ibn Jarir
'Aisha (عائشة)ََ: Tafsir Durr-eManthur
Kalbi (الكلبي): Tafsir Durr-e-Manthur
Muawiyyah bin Qurrah (معاوية بن قرة): Tafsir Durr-e-Manthur
Hasan (حسن): Tafsir Durr-e-Manthur
Mujahid (مجاهد): Tafsir Ibn Jarir
Muhammad bin Ka'b al-Qarzi (محمد بن كعب القرظي): Tafsir Durr-e-Manthur

Note:

Islamic preachers claim that those people who were sitting on the sides of the streets and who were molesting the women were hypocrites.

Nevertheless, these Islam apologists are wrong. They were not hypocrites, but they were Sahaba (i.e. companions of Muhammad). And the evidence is:

Neither the Quran claimed them to be hypocrites
Nor the Quran punished those hypocrites
What to talk about punishing, the Quran not even warned or threatened them.
And in place of punishing them, the Quran left the slave women at their disposal to keep on molesting them.
The Quran provided absolutely no protection to the slave women, but only to the free women by asking them to take a Hijab.
By showing this behaviour, actually Quran gave the “licence” to these people to go ahead and keep on molesting the poor slave girls.

Kidnapping & Raping a slave woman of another person is also Halal-Allah if you got a lust for her

Unbelievable!

Sahih Bukhari, The Book of TRICKS, printed English Translation, volume 9, page 72 (Online Link) :

فَقُضِيَ بِقِيمَةِ الْجَارِيَةِ الْمَيِّتَةِ، ثُمَّ وَجَدَهَا صَاحِبُهَا، فَهْيَ لَهُ، وَيَرُدُّ الْقِيمَةَ، وَلاَ تَكُونُ الْقِيمَةُ ثَمَنًا.
وَقَالَ بَعْضُ النَّاسِ الْجَارِيَةُ لِلْغَاصِبِ لأَخْذِهِ الْقِيمَةَ، وَفِي هَذَا احْتِيَالٌ لِمَنِ اشْتَهَى، جَارِيَةَ رَجُلٍ لاَ يَبِيعُهَا، فَغَصَبَهَا وَاعْتَلَّ بِأَنَّهَا مَاتَتْ، حَتَّى يَأْخُذَ رَبُّهَا قِيمَتَهَا فَيَطِيبُ لِلْغَاصِبِ جَارِيَةَ غَيْرِهِ. قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَمْوَالُكُمْ عَلَيْكُمْ حَرَامٌ»، «وَلِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ».

(9) Chapter: If somebody kidnaps a slave girl and then claims that she is dead, whereupon he is obliged by law to pay the price of the dead slave girl, but then her master finds her (alive), then she is for him, and the money is to be returned and should not be regarded as a price.
Some people said, "The slave girl is for the kidnapper because the previous master has taken the price." In this there is a trick for whoever desires the slave girl of another man who refuses to sell her, so he kidnaps her and tells her master that she is dead and when her master takes her price, the kidnapper then has a legal right to have the slave girl of somebody else. The prophet (saw) said: "(O Muslims!) Your properties are sacred to each other, and for every treaherous betrayer, there will be a flag on the Day of Resurrection."

According to Muslims, The FIQH of Imam Bukhari lies in the 'Headings of Chapters' that he gave in his book. And this statement of Imam Bukhari is a witness that:

MOLESTING of slave girls by Muslim men in Islamic societies is very real.
There is no Qisas (i.e. physical punishment) for killing the property (i.e. slave men and women) of another person. But you only have to pay half of the blood money. And if someone got lust for a slave girl of another person, then he could ask for a mutual swapping of slave girls, in which both of them raped the slave girls of each other. Nevertheless, if the owner of the slave girl refused for swapping, still there was a TRICK for men to fulfil their lust. In such cases, the Muslim men simply kidnapped the poor slave girls, raped them, and fulfilled their lust. You can read all these details in our article: Part 1: Crimes of Islamic Slavery against Humanity 🔥ʰᵒᵗ

Dear Readers:

It was Allah (i.e. Muhammad) who laid the first stone of this evil when he neither rebuked Sahaba for molesting slave women nor physically punished them.
Then the 2nd stone was laid when Muhammad snatched away the right of witness from the slaves (i.e. slave women were not allowed to witness their molestation in Islamic court against free Muslim men. Please read our article: Crimes of Islamic Slavery against Humanity).
And then the 3rd stone was laid when Muhammad declared slaves are only property and didn't consider them to be humans.

This evil was not only limited to the era of Imam Bukhari, but the poor slave girls suffered from this evil throughout the 1300 years long history of Islamic Slavery.

How is it possible that we can still believe that this person (i.e. Muhammad) is the BEST of mankind?

How is it possible that we can still believe that Allah is JUST, and has the BEST of morals?

PS: Tehrif (Distortion Case): This issue is so shameful that Muslim Preachers did a Tehrif (Distortion) and didn't publish the full English Translation of this Heading in the Online Sahih Bukhari (https://sunnah.com/bukhari/90).

Hijab has nothing to do with modesty, but it is the RESPECT of women and their choices which is counted as modesty

Unfortunately, 99% of common Muslims today don’t know this bitter reality of the Hijab and Islam. They are surprised when this truth is presented to them. While Islamic preachers try their best to hide this truth from them.

Muslim claim that women have to take a Hijab because it stops the men from becoming horny and if there is not a wrapper on the candy then flies will come blah blah blah.

But it was Allah (i.e. Muhammad) himself who compelled thousands of slave women to move in public without a Hijab (i.e. without a wrapper). So, the question is, did Muhammad thus make Sahaba horny and did Sahaba rape those naked slave women for having naked breasts in public?

Reality:

Hijab has nothing to do with modesty, but it is the RESPECT of women and their choices which is counted as modesty.
And Western world is the most modest and decent, as it Respects women's rights the most.
Hijab is not modesty, but it is the sign of the worst discrimination against poor slave women for 14 long centuries by Islam.

Role of Umar Ibn Khattab

It was difficult for Muhammad to reject Umar's wishes and suggestions, and throughout Muhammad's life, whenever Umar made any wish/suggestion, later Muhammad claimed of coming of revelation according to Umar's wish.

The same thing happened in the case of veiling of women too. It seems that basically, it was Umar Ibn Khattab who initially wanted free Muslim women to be veiled, and he talked to Muhammad several times about it (Sahih Bukhari, Hadith 146). Later, during the incident of molestation of women in Medina, Muhammad claimed the verses of veiling according to Umar's wish.

Nevertheless, Umar was an extremist. It seems he was not even satisfied with the ruling of veiling for women and wanted something even more than that. It becomes evident from the following incident between Umar and Sawda (one of Muhammad's wives), which happened after the revelation of the verses of the Hijab during the incident of molestation of women by Sahaba.

Sahih Bukhari, Hadith 4795:

Narrated Aisha: 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 had a large frame 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 (ﷺ) 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 (ﷺ)! I went out to answer the call of nature and `Umar said to me so-and-so." Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), "You (women) have been allowed to go out for your needs."

May we ask Umar's advocates:

Why should Sawda have to take more pain in thinking of new ways of hiding, and taking more pain by putting those restrictions upon her?
What was wrong if people still recognized her outside the house?

On one side, Umar was not even satisfied with Hafsa in the veil. But on the other hand, this same Umar used to beat the slave women for taking a Hijab, and he took away the Jilbab (outer garment sheet) from them (as we will see later in this article).

An excuse by Islamic preachers: But the verse of Hijab 33:59 was revealed during the incident of 'Umar and Sawda

It is impossible for Islam apologists to accept the incident that Sahaba used to molest women and thus Hijab verse was revealed only to differentiate between the Free and the Slave women. They have to deny it while it is shaking the whole building of Islam and every person becomes doubtful about Islam after knowing these facts.

Therefore, they try to use the following tradition and claim that the verse of the Hijab was revealed during the incident of Umar and Sawda.

Sahih Bukhari, 146:

عَنْ عَائِشَةَ، أَنَّ أَزْوَاجَ النَّبِيِّ، صلى الله عليه وسلم كُنَّ يَخْرُجْنَ بِاللَّيْلِ إِذَا تَبَرَّزْنَ إِلَى الْمَنَاصِعِ ـ وَهُوَ صَعِيدٌ أَفْيَحُ ـ فَكَانَ عُمَرُ يَقُولُ لِلنَّبِيِّ صلى الله عليه وسلم احْجُبْ نِسَاءَكَ‏.‏ فَلَمْ يَكُنْ رَسُولُ اللَّهِ صلى الله عليه وسلم يَفْعَلُ، فَخَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ زَوْجُ النَّبِيِّ صلى الله عليه وسلم لَيْلَةً مِنَ اللَّيَالِي عِشَاءً، وَكَانَتِ امْرَأَةً طَوِيلَةً، فَنَادَاهَا عُمَرُ أَلاَ قَدْ عَرَفْنَاكِ يَا سَوْدَةُ‏.‏ حِرْصًا عَلَى أَنْ يَنْزِلَ الْحِجَابُ، فَأَنْزَلَ اللَّهُ آيَةَ الْحِجَابِ‏.‏

Narrated `Aisha: The wives of the Prophet (ﷺ) used to go to Al-Manasi, a vast open place (near Baqi` at Medina) to answer the call of nature at night. `Umar used to say to the Prophet (ﷺ) "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam`a the wife of the Prophet (ﷺ) went out at `Isha' time and she was a tall lady. `Umar addressed her and said, "I have recognized (Arabic: عَرَفْنَاكِ) you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab".

Answer:

Firstly, it is clear that any sub-narrator of this tradition made a mistake, while another tradition of Sahih Bukhari (which we have already mentioned above), is also from 'Aisha, where she clearly mentioned that this incident of 'Umar and Sawda happened after the verse of Hijab had already been revealed.

Sahih Bukhari, Hadith 4795:

Narrated Aisha: 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 had a large frame 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. ....

Secondly, it is also clear from both the traditions that Umar needed to recognize her through her tall height/large frame, while she was indeed taking a Hijab (Jilbab), due to which he was unable to see her face. This proves that the verse of Hijab (33:59) had already been revealed before this incident.

Thirdly, this verse of Hijab (i.e. 33:59) is itself proof that it was not revealed during the incident of 'Umar and Sawda. There are two facts which prove it.

The first fact is, by taking Jilbab (cloaks), actually the women Cannot be Recognized.

But the Quran is saying: "(the women) should take Jilbab (cloaks) so that they CAN be RECOGNISED (Arabic: أدنى أن يعرفن) ...".

So, why then the Quran is saying the opposite, i.e. that they CAN be recognized by using cloaks? The reason is, the Quran is saying it in the sense of recognizing who are slave women, and who are free Muslim women.

Thus, this part of the verse is itself proof that this verse was not revealed about the incident of Umar/Sawda.

And the second fact is, this verse is also claiming: "... and (these women are) not molested".

Please ask these Islamic preachers, if Umar Ibn Khattab was molesting Sawda. Surely the answer is No. It was not Umar Ibn Khattab who molested Sawda, but it were those people, who were sitting on the streets, who were molesting the women of Medina.

Thus, it again proves that this verse has nothing to do with the incident of Umar/Sawda, but this verse is itself a witness of those 12 traditions, which tell about the incident where people were molesting the women of Medina.

2^nd Caliph Umar Ibn Khattab used to beat the slave women with a stick if they ever took Hijab

According to authentic traditions, Umar Ibn Khattab used to beat those slave girls with a stick, who by mistake took Jilbab and covered their bodies. He used to tell those slave girls not to try to become equal in status with the free Muslim women by taking Jilbab/Muqna.

Saudi grand hadith master Sheikh Albani recorded this authentic tradition (link):

أخرجه ابن أبي شيبة في " المصنف " ( 2 / 82 / 1 ) : حدثنا وكيع قال : حدثنا شعبة عن قتادة عن أنس قال : " رأى عمر أمة لنا مقنعة فضربها وقال : لا تشبهين بالحرائر " . قلت : وهذا إسناد صحيح
Imam Ibn Abi Shaybah recorded in his book al-Munsaf that Umar Ibn Khattab saw a slave girl who took a garment/sheet as a Hijab and covered her body. Upon that Umar hit her and told her that she should not try to resemble the free Muslim women (by taking Jilbab/Muqna).”
The chain of narration of this Hadith is “authentic/Sahih”
This same tradition is also narrated by Ibn Qalabah (link).

Abdur Razzak (d 211 Hijri year) recorded this narration (link):

عبد الرزاق عن معمر عن أيوب عن نافع أن عمر رأى جارية خرجت من بيت حفصة متزينة عليها جلباب أو من بيت بعض أزواج النبي صلى الله عليه و سلم فدخل عمر البيت فقال من هذه الجارية فقالوا أمة لنا – أو قالوا أمة لآل فلان – فتغيظ عليهم وقال أتخرجون إماءكم بزينتها تفتنون الناس
Umar once saw a young girl leaving the house of Hafsa (his daughter), adorned with a jilbab — or, from one of the houses of the Prophet’s wives. Umar entered the house and said, “Who is this girl?” They said, “A slave of ours” — or, a slave of someone’s family. He became enraged at them and said, “Your slave girls left with their adornment, and created discord (by taking Jilbab) amongst the people (while they were unable to distinguish her from the free Muslim women).”

Imam Shaybani (died 189 hijri year) wrote in his book al-Masoot (link):

ولا ينبغي للرجل أن ينظر من أمة غيره إذا كانت بالغة أو تشتهي مثلها أو توطأ إلا ما ينظر إليه من ذوات المحرم ولا بأس بأن ينظر إلى شعرها وإلى صدرها وإلى ثديها وعضدها وقدمها وساقها ولا ينظر إلى بطنها ولا إلى ظهرها ولا إلى ما بين السرة منها حتى يجاوز الركبة
It is not permissible for a man to look at a slave woman other than his own, if she has reached puberty, or he has a desire for her, except what it is permissible to look at from his close relative women (maharam). So, there is no harm that he looks at her hair, her chest, her breasts, her arm, her foot, or leg. And he does not look at her stomach or back, or what is between the navel and the knees.

And Saudi grand hadith master Sheikh Albani recorded this tradition (link):

حدثنا على بن مسهر عن المختار بن فلفل عن أنس بن مالك قال: " دخلت على عمر بن الخطاب أمة قد كان يعرفها لبعض المهاجرين أو الأنصار , وعليها جلباب متقنعة به , فسألها: عتقت؟ قالت: لا: قال: فما بال الجلباب؟! ضعيه عن رأسك , إنما الجلباب على الحرائر من نساء المؤمنين , فتلكأت , فقام إليها بالدرة , فضرب بها رأسها حتى ألقته عن رأسها ".
قلت: وهذا سند صحيح على شرط مسلم.
Companion Anas bin Malik said: A slave girl of some Muhajir or Ansar came to Umar Ibn Khattab in a state that she was wearing a Jilbab (and she covered her breasts and body with it). Upon that Umar ordered her to take away the Jilbab from her head, while Jilbab is reserved only for the free (Muslim) woman. The slave girl hesitated, upon which Umar stood up and he started beating her with the stick. He hit her head, till the slave girl removed the Jilbab.
Sheikh Albani said that his Hadith is “authentic (Sahih)” according to the standards of Imam Muslim.

These traditions of Umar Ibn Khattab are also supporting and proving those 12 traditions, which tell that the verse of Hijab 33:59 was revealed in order to differentiate between the slave women and the free Muslim women.

Looking and touching the private parts of half-naked slave women in the Islamic Bazaars of slavery

The 1400 years of history of Islam also consists of this shameful act against humanity, where Muslims forced those women/girls to become half naked by exposing their breasts, and then forced them to stand in front of thousands of men in the Islamic Bazaars of slavery, who not only looked at them with lust but they were also allowed to touch their private parts (as if they were sheep and goats).

Imam Bayhiqi wrote in his book Sunan al-Kubra (link):

عن نافع ، عن ابن عمر ” أنه كان إذا اشترى جارية كشف عن ساقها ووضع يده بين ثدييها و على عجزها
Translation:
Nafe’e narrated that whenever Ibn Umar wanted to buy a slave girl, he would inspect her by analyzing her legs and placing his hands between her breasts and on her buttocks.
Saudi grand hadith master Sheikh Albani declared this tradition to be “authentic” (link).

Musanaf Abdul Razzaq recorded this tradition (link):

عبد الرزاق ، عن الثوري ، عن جابر ، عن الشعبي قال : " إذا كان الرجل يبتاع الأمة ، فإنه ينظر إلى كلها إلا الفرج " .
Shu’bi said: If any man has to buy a slave girl, then he can see the whole of her body, except for her vagina

Musanaf Ibn Abi Shayba, Volume 4, page 289 Tradition 20241 (link):

نا علي بن مسهر عن عبيدالله عن نافع عن ابن عمر أنه إذا أراد أن يشتري الجارية وضع يده على أليتيها وبين فخذيها وربما كشف عن ساقها
‘Naf’e reported when Ibn Umar wanted to buy a slave girl he would place his hand on her buttocks, between her thighs, and may uncover her legs’

Musnaf Abdur Razak, Volume 7, page 286, Tradition 13204 (link):

13204 عبد الرزاق ، عن ابن عيينة قال : وأخبرني ابن أبي نجيح ، عن مجاهد قال : " وضع ابن عمر يده بين ثدييها ، ثم هزها " .

‘Mujahid reported that ibn Umar placed his hand between (a slave girl’s) breasts and shook them’

Musanaf Ibn Abi Shayba, Volume 4, page 289 Tradition 20241 (link):

حدثنا جرير عن منصور عن مجاهد قال : كنت مع ابن عمر أمشي في السوق فإذا نحن بناس من النخاسين قد اجتمعوا على جارية يقلبونها ، فلما رأوا ابن عمر تنحوا وقالوا : ابن عمر قد جاء ، فدنا منها ابن عمر فلمس شيئا من جسدها وقال : أين أصحاب هذه الجارية ، إنما هي سلعة
Mujahid said: ‘I was walking with ibn Umar in a slave market, then we saw some slave dealers gathered around one slave girl and they were checking her, when they saw Ibn Umar, they stopped and said: ‘Ibn Umar has arrived’. Then ibn Umar came closer to the slave girl, he touched some parts of her body and then said: ‘Who is the owner of this slave girl, she is just a commodity!’

Imam Shaybani (died 189 hijri year) wrote in his book al-Masoot (link):

ولا ينبغي للرجل أن ينظر من أمة غيره إذا كانت بالغة أو تشتهي مثلها أو توطأ إلا ما ينظر إليه من ذوات المحرم ولا بأس بأن ينظر إلى شعرها وإلى صدرها وإلى ثديها وعضدها وقدمها وساقها ولا ينظر إلى بطنها ولا إلى ظهرها ولا إلى ما بين السرة منها حتى يجاوز الركبة
It is not permissible for a man to look at a slave woman other than his own, if she has reached puberty, or he has a desire for her, except what it is permissible to look at from his close relative women (maharam). So, there is no harm that he looks at her hair, her chest, her breasts, her arm, her foot, or leg. And he does not look at her stomach or back, or what is between the navel and the knees.

The slave women of Umar Ibn Khattab used to serve men with naked breasts. Imam Bayhiqi recorded this tradition and declared it "Sahih" in his book al-Sunan al-Kubra (link):

ثم روى من طريق حماد بن سلمة قالت : حدثني ثمامة بن عبد الله بن أنس عن جده أنس بن مالك قال : " كن إماء عمر رضي الله عنه يخدمننا كاشفات عن شعورهن تضطرب ثديهن " . قلت : وإسناده جيد رجاله كلهم ثقات غير شيخ البيهقي أبي القاسم عبد الرحمن بن عبيد الله الحربي ( 1 ) وهو صدوق كما قال الخطيب ( 10 / 303 ) وقال البيهقي عقبه : " والاثار عن عمر بن الخطاب رضي الله عنه في ذلك صحيحة " .

Anas bin Malik said: ‘The slave girls of Umar were serving us with uncovered hair and their breasts shaking”

Sheikh Albani also declared it "Sahih" (Link).

This humiliation of the slave woman is the real “Islamic modesty”, which is utterly shameful.

All four Sunni Imams are unanimous that the nakedness (Awrah عورۃ) of a slave woman is from the navel to the knee

Even when Islam was not selling the slave women in the Bazaars, still it forced them to move outside in front of thousands of men, with naked breasts, while Islam declared the intimate parts of slave women (‘Awrah) of slave women were from the navel to the knee only.

Muhammad again took this law from the ignorant Arab society of that time, and he once again rejected the Laws of Moses, which didn’t allow for the naked breasts of slave women.

It is perhaps the “Biggest Contradiction” in Islam. On one side, Islam asked free Muslim women to take a full-body Hijab, but on the other side, Islam snatched away the right to Hijab from slave women and even forced them to move outside with naked breasts.

All four Sunni Imams of Fiqh are unanimous that the nakedness of a slave woman is only from the navel to the knee.

Hanafi Fiqh:

Hanafi Scholar Imam Jassas wrote (link):

يَجُوزُ لِلْأَجْنَبِيِّ النَّظَرُ إلَى شَعْرِ الْأَمَةِ وَذِرَاعِهَا وَسَاقِهَا وَصَدْرِهَا وَثَدْيِهَا
Translation:
A man can see the hairs, arms, calves, chest, and breasts of the slave woman of another person.

According to Hanafi Fiqh book "Fatawa-a-Alamgiri" (which was written by 500 Islamic Scholars upon the order of Emperor Aurangzeb Alamgir (link):

* It is allowed to see the whole naked body of a slave woman of another person, except between her navel and the knees.
* And all that is allowed to be seen, it is also allowed to be touched.

Maliki Fiqh:

And it is written in the Book "Al-Sharh al-Saghir" of Maliki Fiqh (link):

فيرى الرجل من المرأة - إذا كانت أمة - أكثر مما ترى منه لأنها ترى منه الوجه والأطراف فقط، وهو يرى منها ما عدا ما بين السرة والركبة، لأن عورة الأمة مع كل واحد ما بين السرة والركبة
A man could see more of the body of a slave woman as compared to what she could see of a man. She is allowed only to see his hands and feet, while a man is allowed to see her whole body naked except for the part between her navel and knees.

The Maliki Scholar Imam Ibn Abi Zayd (died 386 Hijri) wrote in his book "al-Jameh" (link), and also see here:

"He (i.e. al-Imam Malik ibn Anas) strongly disapproved of the behavior of the slave women of al-Medinah in going out uncovered above the lower garment (i.e with naked breasts). He said: "I have spoken to the Sultan about it, but I have not received a reply."

Imam Qurtabi writes in his famous Tafsir of the Quran, Verse 7:26 (Link):

“ وأما الأمة فالعورة منها ما تحت ثدييها ، ولها أن تبدي رأسها ومعصميها . وقيل : حكمها حكم الرجل”
Translation:
As far as the slave woman is concerned, then here 'Awrah (i.e. Nakedness) is under her breasts, and she could expose her head and arms.

Please also watch the video of Sheikh Hamza Yousuf (link) where he is telling that slave women used to walk outside with naked breasts during the era of the prophet Muhammad.

Shafi'i Fiqh:

And it is also the same ruling in the Fiqh of Imam Shafii too. See the book "Al-Muhadab fi Fiqh al-Shafi'i, written by Shirazi (link):

المذهب أن عورتها ما بين السرة والركبة
Translation:
The 'Awrah (of a slave woman) is between her navel and knees.

Hanbali Fiqh:

Kitab al-Kafi fi Fiqh al-Imam Ahmed (link):

وقال ابن حامد عورتها كعورة الرجل ، لما روى عمر بن شعيب عن أبيه عن جده أن النبي صلى الله عليه وسلم قال : إذا زوج أحدكم أمته عبده أو أجيره فلا ينظر إلى شيء من عورته فإن ما تحت السرة إلى الركبة عورة يريد عورة الأمة ، رواه الدارقطني . ولأنه من لم يكن رأسه عورة لم يكن صدره عورة ،
Translation:
Ibn Hamid said that her 'awrah is the same as the 'awrah of the man, because of what is narrated by 'Amr ibn Shu'ayb, from his father, from his grandfather, that the Prophet, sallallahu 'alayhi wa-sallam, said: "When one of you marries off his slave woman to his slave or hireling, let him not look at anything of her 'awrah, for whatever is below the navel until the knees is 'awrah." He meant the 'awrah of the slave woman. Narrated by ad-Daraqutni. Head is not included in the 'awrah of a slave woman as well as their breasts...

Traditions about the 'Awrah (i.e. nakedness) of a slave woman:

And Imam Abdul Razzaq recorded many traditions upon the 'Awrah (i.e. nakedness) of a slave woman in his books "al-Munsif". Some of these traditions are presented below (link):

13206 - عبد الرزاق عن ابن جريج عن رجل عن ابن المسيب أنه قال: يحل له أن ينظر إلى كل شئ فيها، ما عدا فرجها.
Said ibn al-Musayyib said if one wants to buy a slave girl, then he could see whole of her body except for her lower private part (link).

13207 - عبد الرزاق عن الثوري عن جابر عن الشعبي قال: إذا كان الرجل يبتاع الأمة فإنه ينظر إلى كلها إلا الفرج.
Shubi said if someone wanted to buy a slave girl, then he could see whole of her body naked except for lower private part (link).

13208 - عبد الرزاق عن ابن جريج قال: أكل في.... (1) أصدق عمن سمع عليا يسأل عن الأمة تباع، أينظر إلى ساقها، وعجزها، وإلى بطنها؟ قال: لا بأس بذلك، لا حرمة لها، إنما وقفت لنساومها.
Fourth Caliph 'Ali was asked about seeing the calves, stomach and back of a slave woman. Upon that he replied there is no harm in seeing them while a slave woman has no honour. She is standing in the slave market for exactly for this purpose that people could evaluate her price (by seeing and touching her) before buying her (link).

1792 - ( روى أبو حفص بإسناده : " أن ابن عمر كان يضع يده بين ثدييها ( يعني الجارية ) وعلى عجزها من فوق الثياب ويكشف عن ساقها " ذكره في الوقع ) . صحيح . أخرجه البيهقي ( 5 / 329 ) من طريق عبيد الله بن عمر عن نافع عن ابن عمر : " أنه كان إذا اشترى جارية كشف عن ساقها ووضع يده بين ثدييها وعلى عجزها " . وفي آخره زيادة : " وكأنه كان يضعها عليها من وراء الثياب " . ولعلها من البيهقي أو من بعض رواته . والسند صحيح .
There are many traditions about Abdullah Ibn Umar (A prominent companion and son of 2nd Caliph) which tell that whenever he had to buy a slave girl, then he used to uncover her back, stomach and calves. And he used to check her back and chest by putting his hands between her breasts. Saudi grand Mufti Albani declared this tradition to be "authentic" (link).

13203 - عبد الرزاق عن ابن عيينة عن عمرو بن دينار عن مجاهد قال: كنت مع ابن عمر في السوق، فأبصر بجارية تباع، فكشف عن ساقها، وصك في صدرها، وقال: اشتروا، يريهم أنه لا بأس بذلك.
Mujahid said that once Abdullah Ibn Umar came to a market where some traders wanted to buy a slave girl. Ibn Umar exposed her calves, then put his hands between her breasts and shook them. Afterwards he told the traders to buy that slave girl as there was no defect in her (link)

Muslim claim: Hijab is indeed related to 'modesty'

Muslims claim that prior to verse 33:59, Allah had already revealed verse 24:31, where Allah told the women to lower their gaze, and this is modesty.

Quran 24:31:

وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ ...
[Sahih International] And tell the believing women to reduce [some] of their vision (i.e. to lower their gaze) and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers (i.e. Khimar خمار) over their chests (/neckline) (Arabic:جُيُوبِهِنَّ) and not expose their adornment except to their husbands, their fathers, ۔۔۔۔

Firstly, please note the difference between "Jilbab" and "Khimar":

A Jilbab was a big outer garment/sheet that is worn on the head, draped around the body and that totally covers the breasts and the body of the woman. While Muqna was also an outer garment sheet like Jilbab, but shorter than Jilbab. Both were put upon the head and used for hiding the naked breast and other parts of the body. In the verse of Hijab (Quran 33:59), the writer of the Quran ordered free Muslim women to use this same Jilbab, to cover their breasts and bodies. While slave women were not allowed to use Jilbab to cover their breasts and the body.
And “Khimar (Arabic: خمار)” is a small headscarf, which covers only the head and comes up to the shoulders. We see Arab men using this “Khimar” (Arabic headscarf) today.

Sahih Muslim, Hadith 275:

أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَسَحَ عَلَى الْخُفَّيْنِ وَالْخِمَارِ
Messenger of Allah (ﷺ) wiped over the socks and Khimar (Arabic Scarf)

Moreover, please also note that in the verse, the Arabic word جُيُوبِ (singular جَيْب) is used. Muslim translators translated it as 'chest', which is wrong. The exact translation of (singular جَيْب) is 'neckline', where the ornament (like a necklace) is placed. It does not cover the breasts of women, but only the upper part of the chest and neck. Please see this exact translation at wiktionary(link). Chest is not the right translation, while the Arabic word for chest is "Sadar (صدر)". This verse is ordering the women to hide their ornaments like earrings and necklaces with their head scarfs.

It is written in Tafsir Madarak al-Tanzil, under verse 24:31 (link):

كانت جيوبهن واسعة تبدو منها صدورهن وما حواليها وكن يسدلن الخمر من ورائهن فتبقى مكشوفة فأمرن بأن يسدلنها من أقدامهن حتى تغطيها
(During the (pre-Islamic) time of ignorance, the custom among the Arab women was) their bosoms were naked due to which their chest and area around it was exposed. And women used to hang their head scarfs (Khimar) on the backside, due to which bosoms were exposed. They were ordered (in this verse) to hang their head scarfs on the front side, so that the bosoms are covered.

And it is written in Tafsir-e-Mazhari, under the commentary of this verse 24:31 (link):s

All the Scholars are 'Unanimous اجماع' that this verse is only for the free (Muslim) women ... Imam Malik, Imam Shafi'i and Imam Ahmad deemed the nakedness of a slave woman from navel till knees. While Imam Abu Hanifa considered her stomach and back to be a part of her nakedness too.

This was the first order of Hijab, and the next order came in verse 33:59, where only the free Muslim women were demanded to take the Jilbab (big sheet of outer garment) over their heads, in order to cover their naked breasts and the whole body.

Islamic Preachers: Hijab is necessary for a woman so that her husband does not feel jealous and uncomfortable due to his Ghayrah (Arabic: غَيْرَة)

Islamic preachers claim:

If woman wears revealing clothing which shows her beauty in front of other males; her husband would feel extremely jealous and feel uncomfortable due to his Ghayrah (Arabic: غَيْرَة). But with hijab, this is evaded.

May we then ask the Islamic preachers what about the Ghayrah of poor slave women? Why did Muhammad prohibit Hijab for slave women? Why did Muhammad then keep the breasts of slave women naked? There were thousands of slave women in front of Muhammad with naked breasts. Why did Umar Ibn Khattab use to beat slave women who took Hijab, even by mistake?

And if a Muslim master got lust for a slave woman of another man, then they could simply swap their slave women with each other, and rape them. Tafsir-e-Mazhari is a commentary of the Quran, which is taught in every Hanafi school. It is written under the commentary of verse 33:52 (link):

Ibn Zayd said about this verse {وَلَآ أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَٰجٍ nor to exchange your present wives for other women (Verse 33:52)} that people used to swap their wives during the era of ignorance ... upon that Allah revealed this verse. But the slave women are not included in it, and you can swap them and there is no problem in it.

So, where has that jealousy and Ghayrah gone now?

Even worse, in the case of the wife of the slave man, even this swap is not needed. If the master gets lust for the wife of his slave, then he can simply take her away from him and rape her. And after fulfilling his lust, he can once again hand her over to his slave.

Sahih Bukhari, Book of Marriage (link):

وَقَالَ أَنَسٌ: {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ} ذَوَاتُ الأَزْوَاجِ الْحَرَائِرُ حَرَامٌ إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ لاَ يَرَى بَأْسًا أَنْ يَنْزِعَ الرَّجُلُ جَارِيَتَهُ مِنْ عَبْدِهِ.
Companion Anas Ibn Malik said: The meaning of the verse (وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ Surah Nisa) is this if a slave girl of any owner, is in a marriage of his slave man, then there is no issue if the owner take her back for himself (to have sex with her) from his slave man.

So, what is about the Ghairah of a poor slave man, whose wife is being raped by his owner? Unbelievable!

And why does Islam talks only about the Ghairah of men? Why does it not care even the slightest about the Ghayrah of poor slave women? Why are they made to be raped by multiple Muslim men in a TEMPORARY sexual relationship without their consent?

Islam turns even small pre-pubescent captive girls of war into slaves, although they had no role in the wars, and they were totally innocent. And then Islam took away all their Ghayrah, and they were also raped by multiple Muslim men.

'Lowering the gazes' is only an Unnatural restriction, which results only in 'sexual frustration':

Islamic preachers claim:

Lowering of the gazes is also modesty. Men normally lustfully gaze at, look at women(even if inadvertently, without being aware of it) but hijab prevents women getting unsolicited, unwanted looks.

We absolutely don't agree with Muslim's claim of this so-called 'modesty' in name of 'lowering the gaze', while:

And 'lowering of the gazes' is also not modesty, but Unnatural restriction upon the women and the men.
And prohibiting women to talk with men, or both of them to interact with each other is also not modesty, but again an unnatural restriction.
These unnatural restrictions result only in the form of an extremely 'Frustrated' society. Please read our article Incest in Islamic Pakistan to see how these unnatural Islamic restrictions make Pakistani men sexually frustrated.
And in order to see the real destruction of these unnatural restrictions, please see the Incident of Ifk, where people put the howdah of 'Aisha on the camel, while they thought 'Aisha was present there. But 'Aisha was not present there. This happened while Islam prohibits interaction between men and women, and thus people didn't even say "hello" to 'Aisha. This led to such devastating results where 2 tribes of Muslims were about to kill each other, and Muhammad was close to divorcing 'Aisha, and this whole drama lasted for a complete month.
And 'Love' is natural. But this lowering of gazes and prohibition of interaction is unnatural, and they lead to the killing of the natural 'love' between a girl and a boy. No proof could be bigger than this natural LOVE.

Once again, let us make it clear that:

It is the RESPECT of women and their choices, which is counted as modesty.
And the Western world is the most modest. It provided women with protection by demanding that men respect women and their choices.

Slave women were standing in the mosques with naked breasts, during the prayers

What's more, slave women were offering their PRAYERS with naked breasts. Imam Ibn Hazm recorded in his book Al-Muhala, Kitab al-Rizaa, Volume 10 page 23 (link):

لا يستحي من أن يطلق أن للمملوكة أن تصلي عريانة يرى الناس ثدييها وخاصرتها وان للحرة أن تتعمد أن تكشف من شفتي فرجها مقدار الدرهم البغلي تصلي كذلك ويراها الصادر والوارد بين الجماعة في المسجد
“He (Abu Hanifa) was not shy to say that a slave woman can pray naked and the people can observe her breasts and waist. A free woman can purposely show the parts of her vagina during prayers and can be observed by whosoever enters and leaves the mosque.”

Another Saudi grand Mufti Sheikh Uthaymeen gave this fatwa (link):

الأَمَةُ - ولو بالغة - وهي المملوكة، فعورتها من السُّرَّة إلى الرُّكبة، فلو صلَّت الأَمَةُ مكشوفة البدن ما عدا ما بين السُّرَّة والرُّكبة، فصلاتها صحيحة، لأنَّها سترت ما يجب عليها سَتْرُه في الصَّلاة.
The nakedness (‘Awrah) of a slave woman is from her navel till knees, even if she is an adult and belongs to someone. If she offers her prayers while her body is covered only from navel till knees, and the rest of her body is naked, still her prayer is valid while she covered those parts of body, which needed to be covered in the prayer.

It is also reported about Umar Ibn Khattab that his slave women used to serve the guests in this state of nakedness. It has been recorded in Sunan al-Kubra by Imam Bayhaqi, and has been authenticated by Albani (link):

عن أنس بن مالك قال كن إماء عمر رضي الله عنه يخدمننا كاشفات عن شعورهن تضرب ثديهن

Anas bin Malik said: ‘The slave girls of Umar were serving us with uncovered hair and their breasts were shaking”

This humiliation of hitting the slave girls for taking a Hijab is the real “Islamic modesty”, that Muslims hide today.

All this problem of the nakedness of slave women is present in Islam, while Muhammad rejected the laws of Judaism/Christianity, and took the laws of non-civilized Arabs as Islamic Sharia, while those laws were more beneficial for Muhammad and Muslims materialistically.

Prophet Muhammad used to walk in public while holding the hands of slave women of other men

Look at these Muslim men doing dramas of modesty by not shaking hands with women.

On one side Islam made life difficult for a woman in name of “Hijab and modesty”, and practically imprisoned her in her home, and cutting her off from the outside world, she could not even talk with other men, and even if she has to talk, then she must talk in a hard voice.

But on the other hand, Prophet Muhammad used to walk in public while holding the hands of the slave girls of other men in his hand.

Sunan Ibn Majah, Hadith 4177:

“If a female slave among the people of Al-Medinah were to take the hand of the Messenger of Allah, he would not take his hand away from hers until she had taken him wherever she wanted in Al-Medinah so that her needs may be met.”
Grade: Sahih (Darussalam)

Please remember that this slave girl was there with naked breasts too, which makes things more complicated.

Why did prophet Muhammad need to take her hand in his hand? Why were they not able to roam in the city without taking each other’s hands?

This same tradition is also present in Sahih Bukhari too.

Sahih Bukhari, Hadith 6072:
Anas bin Malik said, "Any of the female slaves of Medina could take hold of the hand of Allah's Apostle and take him wherever she wished."

Why these two opposite extremes?

On one side, not only hairs but the whole body of a free woman is imprisoned in Jilbab. Or even worse, she is practically imprisoned in the 4 walls of the house. She is compelled to lead an unnatural life, where she is not even allowed to talk with men.

But on the other side, even the breasts of the slave women were kept naked. And even customers could touch their private parts like sheep and cattle. And Muhammad was moving while holding the hands of the slave women of other people.

Yes, these are the two opposite extremes.

This happens when no Allah is present above in the heavens, and a human with the intellect level of Muhammad had to make the revelations on his own

Original Photos of half-naked Muslim slave women

We have seen complete reference above in this article, where it was prohibited for the slave women to take a Hijab and to cover their breasts and body. They were compelled to move in this half-naked state in public. But Muslims of today still unable to believe all these references. They could look at the following original photos from camera.

It is not a CHOICE, but Women must be veiled outside the house in Islam

Despite the huge propaganda today, the reality is, Hijab is not a choice:

بِاتِّفاقِ المُسْلِمِينَ عَلى مَنعِ النِّساءِ مِن الخُرُوجِ سافِراتِ الوُجُوهِ

A majority of scholars (n: with the exception of some Hanafis) have been recorded as holding that it is unlawful for women to leave the house with faces unvieled (i.e. all agree on covering the whole body, but slight differece is about the face).

Source: Reliance of the traveller, page 512

'Aisha bathed in front of two Mahram MEN, while the nakedness of a woman in front of Mahram man is also just like the nakedness of a slave woman

Sahih al Bukhari, Bab Ghusl Volume 1, Book 5, Number 251:

Narrated Abu Salama: ‘Ayesha’s brother and I went to ‘A’isha and he asked her about the bath of the Prophet. She brought a pot containing about a Sa’ of water and took a bath and poured it over her head and at what time there was a screen between her and us.

The grand scholar Ibn Hajar el-Asqallani, the commentator of Sahih Bukhari, wrote under this hadith (link):

قوله : ( وبيننا وبينها حجاب ) قال القاضي عياض : ظاهره أنهما رأيا عملها في رأسها وأعالي جسدها مما يحل نظره للمحرم ; لأنها خالة أبي سلمة من الرضاع أرضعته أختها أم كلثوم وإنما سترت أسافل بدنها مما لا يحل للمحرم النظر إليه

Qadi Ayad says: It is apparent that they could see her actions from her head and the top half of her body, because they were allowed to do as she was a milk-aunt to Abu Salamah and his brother from her sister Umm Kulthum. As for the lower part of her body, this was covered.

And it is written in Fatawa Alamgiri (also knowns as Fatawa-e-Hindiya, as it was compiled by 500 scholars from India on the orders of Emperor Aurganzeb Alamgir). Link:

وَأَمَّا نَظَرُهُ إلَى ذَوَاتِ مَحَارِمِهِ فَنَقُولُ : يُبَاحُ لَهُ أَنْ يَنْظُرَ مِنْهَا إلَى مَوْضِعِ زِينَتِهَا الظَّاهِرَةِ وَالْبَاطِنَةِ وَهِيَ الرَّأْسُ وَالشَّعْرُ وَالْعُنُقُ وَالصَّدْرُ وَالْأُذُنُ وَالْعَضُدُ وَالسَّاعِدُ وَالْكَفُّ وَالسَّاقُ وَالرِّجْلُ وَالْوَجْهُ ، وَهُوَ الصَّحِيحُ ، كَذَا فِي الْمُحِيطِ . وَمَا حَلَّ النَّظَرُ إلَيْهِ حَلَّ مَسُّهُ وَنَظَرُهُ وَغَمْزُهُ مِنْ غَيْرِ حَائِلٍ

“There is no problem for a man to look at the hair, chest, curl, breast, arm and leg of his mother, adult daughter, sister and every Mahram female like the grandmother, child, grandchild and aunt. He should not look at her back, belly and what is between her navel and knee and so with every mahram through suckling or affinity…. The Sahih is whatever is touch and stare without a cover, whetever you can touch and look at”.

An Excellent Video by Sharif Gaber on Hijab

It is a must-watch video:

Slave Bazars in Saudi Arab in 1964 (where slave women were sold with naked breasts):

You have to watch this video directly on youtube, as it is age-restricted (Slave women with naked breasts are shown to be sold in the Islamic Bazaar of Slavery). This is the 1300 years long history of Islamic Slavery. Although Saudi Arabia had to ban slavery in 1962 due to the pressure of the Western world, still unofficially it continued. This documentary was made in 1964.

The History of Arab Trade:

Hijab is not a CHOICE, but a SIGN of Humiliation of Slave Women for 1300 years

: Parent Category: Women