Apostate prophet studies prophecy; wisdom in partial revelations?

In answer to the video "The Origin of the Hijab - Allah Takes Orders From a Man"

In the verse 25:32, God outlines some of the major benefits of this gradual process of revelation

"Thus that We may strengthen thereby your heart; and We have recited it in (clear) reciting".

This concise statement implies a deep impression on the minds, causing a smooth acceptance of its Laws. It would not be possible if all the Commandments and the whole system of life had been sent down all at once. The process of diverting a people from the social norms which they are accustomed to and which have nurtured their ideas and ideals, to make them question and acknowledge the errors of the systems which they grew up believing in, emulating generations of their ancestors, to make them assimilate the laws and wisdom of the Book which was going against their ancient practices, the process had to be gradual

17:106"And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions"  

28:51"We have caused this word [of Ours] to reach mankind step by step, so that they might [learn to] keep it in mind".

Since the beginning, the prophet, despite his fear and reluctance is assured that he will be led and guided every step of the way, in his words and deeds, when the time is appropriate until his momentous mission is complete.

The parallel is made with all natural phenomena as they pass through various gradual stages before reaching the culminating point 87:1-18. Here is an example of an instance of gradual reform through piecemeal revelation. The prophet for example used to freely receive in his own house and at all times, righteous or less righteous people seeking knowledge from him or from any of his wives. Initially his wives would not wear a hijab in their interactions with house guests but the more people came, the more improper the situation could potentially become in terms of attraction and false hopes. This wasnt an issue from the side of his wives but rather from some male visitors.

Although the prophet, in his usual pattern of leniency and unsuspiciousness towards his people, did not deem it necessary at that point to instaure an etiquette of behavior and appearance in those circumstances, the fact is that the situation became such that, regardless of what the prophet judged was appropriate or not, the potential for harm required a change in the rules.

Umar, contrary to the prophet, and who was of more suspicious mentality had perceived the potential evil of the situation and would urge the prophet to do something about it by veiling his wives

"O Messenger of Allah, the righteous and the sinful enter your house, so why don’t you tell the Mothers of the Believers to [remain behind] a veil?"

Umar did not request a revelation but a personal command from the prophet yet he rejected Umar's wishes and would not change anything to the situation. He could have instructed the visitors right there and then, in line with Umar's advise, without having to wait for any revelation. This is an important nuance often missed by the critics of Islam. Having more foresight than Umar, the prophet knew that this situation required divine revelation to create a change. But as stated in the Quran, the prophet had no control over the timing of revelation.

None knows his creation better than the Creator and the best manner in which behavioral guidance can be implemented is by issuing it when the situation obviously requires it, enough people are prepared for it (Umar being one of those) and the need for a solution/guidance becomes evident. It is in this manner that Allah confirmed Umar's wisdom and knowledge of the religion

 "My Lord agreed with me in three things". 

This does not mean that Umar was the only person whose higher principles would be corroborated by Quranic revelation. Besides the hijab ordinance, Umar cited as examples of Allah confirming his judgement with the direction of prayer, which not only he but other Muslims including the prophet longed for, as well as his advise to the prophet's wives that they should stop taking advantage of his gentle character and leniency. The Quran's revelation being gradual, and many times circumstancial, contains passages that answer specific queries, even the desires of groups of people or individuals,  if they are appropriate. Such appropriateness may be positive or negative to those involved. For example some wished for the promised punishment to descend, which they regretted once it came.

Some Muslims longed for the command to fight to be issued until revelation came 4:77, others wanted clarifications to practical matters and were answered 

5:101"O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you". 

A woman became known as "the one whose complaints were heard in the seventh heaven" due to the revelation of 58:1-4 answering her concerns.

It is to be noted the recipient of the Revelation does not automatically become a prophet. Moses' mother received wahi/revelation 20:38-9,28:7 and Mary, the mother of Jesus as well. Some close companions of a prophet, including those of Jesus or Muhammad were divinely inspired 5:111,58:22. The hadith for example describe how the adhan, the call to prayer, was first instituted, when 2 companions were simultaneously divinely inspired in their dream.

Angels 8:12 and even animals such as the bees 16:69 may receive inspiration from Allah. The phenomenon extends also to inanimate objects, including the earth 99:5 or the heavens 41:12. There are therefore different kinds of wahy; for the bee its instinctive behaviour related in the verse has been hardwired in its nature through wahy/inspiration. To the non-prophets it can be the inspiration with an idea or the correct manner in conducting an affair.  In this sense, humans can inspire others 19:11. For the prophets, their wahy is the expression of Divine will for the guidance of men.

As far a the Quranic wording closely resembling Umar's intuition, it firstly is important to note the Quran isnt God's autobiography for it to be cast wholly in the form of 'I' and 'me'. It quotes many different speakers, past, contemporaries to it, or future, like prophets, angels, regular believers or close companions of Muhammad, jinn, Iblis and more. It even sometimes quotes inanimate entities made to speak for a specific purpose. All this is achieved while actively interacting with the reader or audience, sometimes involving it in the flow of the discourse. It remains in all cases God's word, whoever it quotes.

Secondly anyone may become the recipient of revelation, as shown earlier, without making him/her a prophet. 

As to Umar's sagacity and correct deductions in relation to veiling the prophet's wives, his opinion could have been influenced by other factors. Several inappropriate incidents occurred showing how tight and crowded the space had become around the prophet. The incidents related in the tradition, which are by no means exhaustive, occurred in places and moments that should otherwise be private or intimate. The prophet's wife, Sawda was recognized while passing in an open area by night, then called out from a gathering of people, when about to go relieve herself. Aisha's hand touched that of a male guest, something that he might have done deliberately keeping in mind the diversity of people and their intentions that visited the prophet at all times. It occurred while they were jointly eating from a plate within the household of the prophet. A verse then came to impose a certain decorum of interaction between the genders inside the busy household of the noble, humble and gentle prophet 33:53.

Etiquettes of behavior when entering people's houses is by no means allocated to the prophet's house exclusively, but to all members of the community 24:27.

Reform of gender interaction, which included in pre islamic Arabia, promiscuity, prostitution, and sexual harassment of women, did not initiate with 33:53 but much before. This verse came as a culmination of the previous mental preparation of the believers against what was normal behavior to their society. Some people, as already pointed, were mentally ready ahead of others and felt great discomfort at Muslim women, more particularly those of their beloved prophet, being victim of malicious intent. The prophet however did not wait for, or restrict himself to revelation to instil basic social manners

"The Messenger of Allah said, "Permission is to be sought thrice. If it is accorded, you may enter; otherwise, go back".

There is nothing special about the odd number 3 but it is commonly understood even nowadays that knocking once, twice or 4 times isnt a proper way of announcing oneself at someone else's home. This instruction also teaches to not remain too long outside a person's home since that person might have his own reasons for not opening the door or answering back. Just as there are no OCD symptoms with people writing children's books and stopping at the number 10, the same is the case for most people counting until 3 before starting something, jumping etc. It is only if one focuses on a certain number(s) that erroneous conclusions are drawn. The prophet repeated, and asked people to repeat certain things a variety of times, 1, 2, 3, 4, 5, 6 or even 20, all depending on appropriateness, common sense, educational or preaching purposes, or cultural understanding of his time.

Besides this gradual educative purpose of the piecemeal system of revelation, the "strengthening of the hearts" also refers to the constant good tidings to the obedient servants in the midst of daily persecution and obstacles. The numerous prophecies and promises of success in both lives to the patient served this purpose. They were assured of ultimate success time and again to fill them with hope to carry on their mission

16:102"that it may establish those who believe and as a guidance and good news for those who submit".

This mission was to create a movement of faith and righteousness to combat disbelief and sin. The piecemeal revelation guided that movement in all its stages to suit its requirements on different occasions. It did so for example by elaborating on certain previous concise statements, either by a longer revelation in a different place or by addition of relevant information within the same previously revealed verse. We have classical examples reported in the hadith books, like 2:187 and 4:95 where the scribe present, who was being dictated the concise then more elaborate revelation, describes how the event occurred supernaturally. It is a Quranic principle that one should not ask about things that if answered would render a simple directive complicated. But one may ask while revelation is descending and will be answered 5:101 as documented regarding ibn Um Maktum's concern upon hearing verse 4:95. The difference between the 2 attitudes is that of sincerity. The first one hears a directive, reflects on it and comes back after a while with conjecture, as if he is trying to avoid it. On the other hand the one expressing a concern directly when hearing a command does so out of genuine concern for a condition preventing him from immediately implementing the directive. 

The gradual revelation, progressive elaboration also gives the audience the feeling that it is being closely followed, listened to, attended to and corrected by its Sustainer, answering relevant questions of law or theology, questions by the believers or disbelievers alike, providing strong argument in favor of the truths it propounds or to counter false notions

25:32"And they do not bring to you an example except that We brought to you the truth and best of explanation".

Again this is not a strange phenomenon in the prophetic history, especially when it comes to the issue of further elaboration/explanation of a previous concise statement or ruling. See Jn3 for example.

17:106 also explains the important point that, despite this gradual system, the Quran is nevertheless one integral whole and can therefore, be properly understood only if it is considered in its entirety, if each of its passages is read in the light of all the other passages it contains.