سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 26
يَـٰبَنِىٓ ءَادَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَٰرِى سَوْءَٰتِكُمْ وَرِيشًا ۖ وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿26﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment; and the raiment of righteousness, that is better. Such are among the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, that they may remember (i.e. leave falsehood and follow truth).
Word by Word — Arabic, Transliteration & Meaning
يَـٰبَنِىٓ
yābanī
O Children
ءَادَمَ
ādama
(of) Adam
قَدْ
qad
Verily
أَنزَلْنَا
anzalnā
We have sent down
عَلَيْكُمْ
ʿalaykum
to you
لِبَاسًۭا
libāsan
clothing
يُوَٰرِى
yuwārī
it covers
سَوْءَٰتِكُمْ
sawātikum
your shame
وَرِيشًۭا ۖ
warīshan
and (as) an adornment
وَلِبَاسُ
walibāsu
But the clothing
ٱلتَّقْوَىٰ
l-taqwā
(of) [the] righteousness
ذَٰلِكَ
dhālika
that
خَيْرٌۭ ۚ
khayrun
(is) best
ذَٰلِكَ
dhālika
That
مِنْ
min
(is) from
ءَايَـٰتِ
āyāti
(the) Signs
ٱللَّهِ
l-lahi
(of) Allah
لَعَلَّهُمْ
laʿallahum
so that they may
يَذَّكَّرُونَ
yadhakkarūna
remember
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 26) ➊ {يٰبَنِيْۤ اٰدَمَ قَدْ اَنْزَلْنَا عَلَيْكُمْ لِبَاسًا:} means He sent down water from the sky, from which cotton grows, silk and woolen materials are provided, then He taught you the way of agriculture, planting trees, animal husbandry, weaving cloth, and making other things. Raghib said that here {’’اَنْزَلَ‘‘} means {’’ خَلَقَ ‘‘}, as in: «وَ اَنْزَلْنَا الْحَدِيْدَ » [ الحدید : ۲۵ ] “And We sent down iron.” Shah Abdul Qadir (may Allah have mercy on him) writes: “That is, the enemy made you take off the garments of Paradise, then We taught you the means of clothing in this world.” (Mawdhih)
➋ {يُوَارِيْ سَوْاٰتِكُمْ وَ رِيْشًا:} means the purpose of clothing is to cover the private parts and for adornment. Besides this, it also serves to protect from cold, heat, and injuries, as He said: «وَ جَعَلَ لَكُمْ سَرَابِيْلَ تَقِيْكُمُ الْحَرَّ وَ سَرَابِيْلَ تَقِيْكُمْ بَاْسَكُمْ » [ النحل : ۸۱ ] “And He made for you some garments to protect you from the heat and some garments to protect you in your fighting.”
➌ {وَ لِبَاسُ التَّقْوٰى ذٰلِكَ خَيْرٌ:} means that besides this outward clothing with which you only cover your body or use for adornment, there is another spiritual garment which is better than any clothing, so you should pay attention to it, and that is piety, that is, the garment of fear of Allah, faith, and righteous deeds. Some have said that {’’ لِبَاسُ التَّقْوٰى ‘‘} refers to rough and coarse clothing like woolen khaddar, which Sufi people wear, but this is not correct. The Messenger of Allah (peace be upon him) himself and the righteous predecessors, whose piety was unparalleled, used to wear fine clothes as well as simple clothes despite having means. Some have taken it to mean armor and other military clothing which serves as protection from the enemy. (Qurtubi, Ruh al-Ma’ani) Yes, it is certain that the clothing which has been prohibited should not be worn. Shah Abdul Qadir (may Allah have mercy on him) writes that now wear only that clothing in which there is piety, that is, men should not wear silk (and saffron-colored) clothing, should not keep their garments so long that they cover the ankles, and should not do what is prohibited, and women should not wear very thin (or tight) clothing so that their bodies become visible to people, nor should they display their adornment.
➍ {لَعَلَّهُمْ يَذَّكَّرُوْنَ:} so that they may take heed and value this great blessing of Allah, or take heed and avoid evil deeds.
➋ {يُوَارِيْ سَوْاٰتِكُمْ وَ رِيْشًا:} means the purpose of clothing is to cover the private parts and for adornment. Besides this, it also serves to protect from cold, heat, and injuries, as He said: «وَ جَعَلَ لَكُمْ سَرَابِيْلَ تَقِيْكُمُ الْحَرَّ وَ سَرَابِيْلَ تَقِيْكُمْ بَاْسَكُمْ » [ النحل : ۸۱ ] “And He made for you some garments to protect you from the heat and some garments to protect you in your fighting.”
➌ {وَ لِبَاسُ التَّقْوٰى ذٰلِكَ خَيْرٌ:} means that besides this outward clothing with which you only cover your body or use for adornment, there is another spiritual garment which is better than any clothing, so you should pay attention to it, and that is piety, that is, the garment of fear of Allah, faith, and righteous deeds. Some have said that {’’ لِبَاسُ التَّقْوٰى ‘‘} refers to rough and coarse clothing like woolen khaddar, which Sufi people wear, but this is not correct. The Messenger of Allah (peace be upon him) himself and the righteous predecessors, whose piety was unparalleled, used to wear fine clothes as well as simple clothes despite having means. Some have taken it to mean armor and other military clothing which serves as protection from the enemy. (Qurtubi, Ruh al-Ma’ani) Yes, it is certain that the clothing which has been prohibited should not be worn. Shah Abdul Qadir (may Allah have mercy on him) writes that now wear only that clothing in which there is piety, that is, men should not wear silk (and saffron-colored) clothing, should not keep their garments so long that they cover the ankles, and should not do what is prohibited, and women should not wear very thin (or tight) clothing so that their bodies become visible to people, nor should they display their adornment.
➍ {لَعَلَّهُمْ يَذَّكَّرُوْنَ:} so that they may take heed and value this great blessing of Allah, or take heed and avoid evil deeds.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
26. 1. سَوْآت, these are the parts of the body that must be covered, such as the private parts, and the clothing that is worn for beauty and adornment. Thus, the first type of clothing is for necessity, and the second type is for additional adornment. Allah Almighty has created the means and materials for both types of clothing.
26. 2. According to some, this refers to the clothing that the righteous will wear on the Day of Resurrection. According to others, it means faith, and according to some, righteous deeds, the will of Allah, etc. The meaning of all is almost the same: such clothing, by wearing which a person, instead of becoming arrogant, fears Allah and fulfills the requirements of faith and righteous deeds.
26. 3. From this, it is also understood that although it is permissible to wear clothing for adornment and beautification, simplicity in clothing is more preferable, which reflects a person's asceticism and piety. In addition, when wearing new clothes, this supplication should also be recited, because the Prophet ﷺ used to recite this supplication: (واَلْحَمْدُ لِلّٰہِ الَّزِیْ کَسَانِی مَائْو وَارِیْ بِہٖ عَوْرَبِّی وَاَتَجَمَّلْ بِہِ فِیْ حَیَاتِیْ) All praise is for Allah who has clothed me with such clothing by which I can cover my private parts and adorn myself in my life.
26. 2. According to some, this refers to the clothing that the righteous will wear on the Day of Resurrection. According to others, it means faith, and according to some, righteous deeds, the will of Allah, etc. The meaning of all is almost the same: such clothing, by wearing which a person, instead of becoming arrogant, fears Allah and fulfills the requirements of faith and righteous deeds.
26. 3. From this, it is also understood that although it is permissible to wear clothing for adornment and beautification, simplicity in clothing is more preferable, which reflects a person's asceticism and piety. In addition, when wearing new clothes, this supplication should also be recited, because the Prophet ﷺ used to recite this supplication: (واَلْحَمْدُ لِلّٰہِ الَّزِیْ کَسَانِی مَائْو وَارِیْ بِہٖ عَوْرَبِّی وَاَتَجَمَّلْ بِہِ فِیْ حَیَاتِیْ) All praise is for Allah who has clothed me with such clothing by which I can cover my private parts and adorn myself in my life.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
O children of Adam! We have sent down to you clothing to cover your nakedness and as an adornment [23]; but the clothing of righteousness is best [24]. This is among the signs of Allah, so that people may take heed.
[23]
The Moral and Physical Benefits of Clothing and the Fundamental Purpose of Clothing:
The meaning of "sending down clothing" is that Adam ؑ was immediately inspired to cover his private parts, and it is possible that this refers to the natural instinct of modesty and shame that has been placed within humans. It may also mean that after Adam ؑ came to earth, it rained, causing cotton or other fibrous plants to grow from the earth, from which they made clothing. Clothing refers to anything that can cover the body, and Allah Almighty has mentioned two benefits of this clothing: one moral and the other physical. The moral benefit is that by covering the private parts, one can avoid indecency, and the physical benefit is that clothing is an adornment for humans and also protects from the effects of cold and heat. Allah Almighty has mentioned the moral benefit first, from which it is understood that the fundamental purpose of clothing is to cover the private parts.
[24]
The Meaning of the Garment of Taqwa:
The meaning of the garment of taqwa is that the clothing should be concealing or covering, not so thin or transparent that, despite wearing it, the contours of the body and the private parts are all visible. Secondly, the clothing should not be luxurious or arrogant, nor should the hem be excessively long, nor should it be of a status lower than one's own or dirty, because all these things are against taqwa. Thirdly, the clothing should not be such that men try to become women by wearing women's clothing, and women try to become men by wearing men's clothing, because this is an insult to their respective genders. Fourthly, one should not abandon their own clothing and adopt the clothing of a ruler or a prominent nation, because adopting the culture and clothing of a prominent nation will not only harm your national identity but will also be evidence of your psychological subjugation to that nation. Fifthly, men should not wear silk clothing. According to some scholars, clothing does not refer only to outer garments, but rather to the entire style and way of life, in which clothing is included—that is, every habit of a person should reflect the color of taqwa. According to them, the word "clothing" is used in a figurative sense, just as the word "veil" is used in "the veil of religious sanctity."
[23]
The Moral and Physical Benefits of Clothing and the Fundamental Purpose of Clothing:
The meaning of "sending down clothing" is that Adam ؑ was immediately inspired to cover his private parts, and it is possible that this refers to the natural instinct of modesty and shame that has been placed within humans. It may also mean that after Adam ؑ came to earth, it rained, causing cotton or other fibrous plants to grow from the earth, from which they made clothing. Clothing refers to anything that can cover the body, and Allah Almighty has mentioned two benefits of this clothing: one moral and the other physical. The moral benefit is that by covering the private parts, one can avoid indecency, and the physical benefit is that clothing is an adornment for humans and also protects from the effects of cold and heat. Allah Almighty has mentioned the moral benefit first, from which it is understood that the fundamental purpose of clothing is to cover the private parts.
[24]
The Meaning of the Garment of Taqwa:
The meaning of the garment of taqwa is that the clothing should be concealing or covering, not so thin or transparent that, despite wearing it, the contours of the body and the private parts are all visible. Secondly, the clothing should not be luxurious or arrogant, nor should the hem be excessively long, nor should it be of a status lower than one's own or dirty, because all these things are against taqwa. Thirdly, the clothing should not be such that men try to become women by wearing women's clothing, and women try to become men by wearing men's clothing, because this is an insult to their respective genders. Fourthly, one should not abandon their own clothing and adopt the clothing of a ruler or a prominent nation, because adopting the culture and clothing of a prominent nation will not only harm your national identity but will also be evidence of your psychological subjugation to that nation. Fifthly, men should not wear silk clothing. According to some scholars, clothing does not refer only to outer garments, but rather to the entire style and way of life, in which clothing is included—that is, every habit of a person should reflect the color of taqwa. According to them, the word "clothing" is used in a figurative sense, just as the word "veil" is used in "the veil of religious sanctity."
