Transliteration:( Yaa Banee Aadama laa yaftinannnakumush Shaitaanu kamaaa akhraja abawaikum minal Jannati yanzi'u 'anhumaa libaasahumaa liyuriyahumaa saw aatihimaaa; innahoo yaraakum huwa wa qabeeluhoo min haisu laa tarawnahum; innaa ja'alnash Shayaateena awliyaaa'a lillazeena laa yu'minoon )
50. In here, the believer, the infidel, the learned. the pious, all are being addressed, none must ever regard himself protected from the guiles of the devil.
51. By this is meant the privacy of Hazrat Adam and Bibi Hawwa (On them be peace) was seen by one another without any covering.
From this two issues emerge:
1. There is no veil or covering from angels and jinns. Veil or covering is from human beings.
2. Husband and wife too should not expose themselves freely in the presence of one another. Even when one is alone one should keep oneself covered to be shy of Allah Almighty.
52. By this is meant Satan and his progeny can see all the people of the world. But people cannot see them. Wherever anyone intends doing good deeds. Satan becomes aware of his intention and immediately tries to mislead him. If Allah Almighty has granted so much. knowledge to one that is gone astray by being omnipresent and omniscient, then He has blessed the Holy Prophet ? the absolute guide of the entire universe, with these qualities, too, so that the cure should not be weaker than the ailment.It is a shame on those people who are prepared to accept the extent of knowledge and vision of Satan, but denying the same when it comes to the Holy Prophet ?
53. From this one learns that Satan is from friends other than those of Allah Almighty. Wherever wickedness or evil is mentioned of friends from those other than godly persons, reference is made to Satan, and not the true friends of Allah Almighty. These verses are a commentary of those verses wherein the above is discussed.
54. By this it means the devil is only an outward friend of the infidels, while the infidels are true friends of the devil. Otherwise, truly speaking Satan is not really a friend of the infidels, as he is an enemy of every human being. Thus, this verse is not opposing that verse in which Satan is declared an open enemy of man. There the true nature of the devil is being described. here his outward condition is being mentioned.
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27. O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts. Verily, he and his tribe see you from where you cannot see them. Verily, We made the Shayatin friends of those who believe not.
Allah warns the Children of Adam against Iblis and his followers, by explaining about his ancient enmity for the father of mankind, Adam peace be upon him. Iblis plotted to have Adam expelled from Paradise, which is the dwelling of comfort, to the dwelling of hardship and fatigue (this life) and caused him to have his private part uncovered, after it had been hidden from him. This, indeed, is indicative of deep hatred (from Shaytan towards Adam and mankind). Allah said in a similar Ayah,
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me, while they are enemies to you What an evil is the exchange for the wrongdoers.) ﴿18:50﴾.
(7:27) Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe. [16]
16. These verses bring into focus several important points.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute ‘sawat’ that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man’s modesty and bashfulness, but has inspired in him see (Surah Al-Aaraf, ayat 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.
Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.
Third, the Qur’an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man’s dress ought to be the dress of piety. This means that a man’s dress ought to conceal his private parts. It should also render a man reasonably presentable – the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur’anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God’s Guidance. For as soon as man decides to reject God’s Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.
Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God.
[365]- The garments of Paradise.
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