His saying - glorified and exalted is He -: "O Children of Adam, take your adornment at every mosque and eat and drink, but do not be extravagant. Indeed, He does not like the extravagant." "Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?' Say, 'They are for those who have believed during the worldly life and exclusively for them on the Day of Resurrection.' Thus do We detail the verses for a people who know."

This is a general address to all of humanity; and they were commanded with these things because of the disobedience of those present at that time from the polytheists of the Arabs in it.

And "the adornment" here refers to the covering garments; this was said by Mujahid and Al-Suddi. And Tawus said: "The shawl is part of the adornment."

Qadi Abu Muhammad - may Allah have mercy on him - said: And it includes what is from the perfume for Friday; and the siwak; and the alternative of garments; and everything that is found to be commendable in the Shari'ah; and the user of it did not intend by it arrogance.

And "at every mosque"; at every place of prostration; this indicates the prayers; and covering the private parts in them; this is the important matter; and all places of goodness enter with the prayer; and with covering the private parts, what we mentioned of the perfume for Friday; and other than that; and Al-Makki mentioned a narration that the meaning of "Take your adornment" is to pray in sandals; and I do not think it is correct.

And His saying - exalted is He - "And eat and drink"; is a prohibition of what they had committed to forbidding meat and fat during the days of the season; this was said by Al-Suddi and Ibn Zayd; and it also includes the al-bahira and the sa'iba; and similar to that; and Qatadah explicitly stated this; and said: Indeed, the al-bahira and what is similar to it is what is meant by His saying - exalted is He - "and the good things of provision."

And His saying - exalted is He - "And do not be extravagant"; its meaning is: "And do not be negligent"; the people of interpretation said: He means: "And do not be extravagant by forbidding upon yourselves what Allah has not forbidden - glorified and exalted is He"; Ibn Abbas - may Allah be pleased with him - said: There is no extravagance in what is lawful; rather, extravagance is in committing sins.

Qadi Abu Muhammad - may Allah have mercy on him - said: He means: "In the lawful, moderation"; and the wording necessitates the prohibition of extravagance absolutely; so whoever engages in an unlawful act and interprets his engagement with it; he has become one of the extravagant; and the prohibition is directed at him; and whoever engages in a permissible act; if he proceeds in it with moderation; and the middle of affairs; it is good; and if he exceeds until harm occurs, he has also become one of the extravagant; and the prohibition is directed at him; similar to this: "That a person should be negligent in buying garments; and similar to that; and exhaust most of his wealth in that; or give all his wealth; and endure poverty for his family thereafter"; and similar to that; for Allah - glorified and exalted is He - does not like anything from this; and the Shari'ah has prohibited it; and for this reason, the Prophet - blessings and peace be upon him - advised at one-third; and some scholars said: If people reduced to one-fourth due to the saying of the Prophet - blessings and peace be upon him -: "And one-third is much"; and Ibn Abbas - may Allah be pleased with him - said regarding this verse: Allah - exalted is He - has made lawful eating and drinking; as long as it is not extravagant; or an act of arrogance.

And Allah - Mighty and Majestic - commanded His Prophet - blessings and peace be upon him - to ask them about who has prohibited what Allah, the Exalted, has made lawful; in the context of reprimand and clarification; and this question does not necessitate an answer; rather, its purpose is to highlight the evil of the action. Some people mentioned that the question and the answer came in this verse from one side; and it was imagined that His saying - blessed and exalted is He -: ﴿Say, it is for those who believe﴾ is an answer.

Qadi Abu Muhammad - may Allah have mercy on him - said: And this is a corrupt view; that is not an answer to the question; and this type of question does not necessitate an answer; and "the adornment of Allah"; is everything that desire requires; and the pursuit of superiority in the earth; like wealth; and children; and it is the adornment that the Shari'ah preferred over it.

And His saying - the Exalted - ﴿and the good things from provision﴾; the majority said: He means: the lawful things; and Al-Shafi'i and others said: He means: the pleasurable things.

Qadi Abu Muhammad - may Allah have mercy on him - said: Except that this - and it must be - is conditioned to be from the lawful; and what led Al-Shafi'i to this is his prohibition of the filthy things; like the lizard; and others; for he says: they are from the filthy things; and are prohibited.

And His saying - the Exalted - ﴿Say, it is for those who believe in the worldly life exclusively on the Day of Resurrection﴾.

Nafi' read alone: "exclusively"; in the nominative; and the others read: "exclusively"; in the accusative; and the verse can be interpreted in two meanings.

One of them: that he informs that these good things present in the world are exclusively for the believers on the Day of Resurrection; and their exclusivity is that they are not punished for them; nor are they tormented; so His saying - the Exalted - ﴿in the worldly life﴾ is related to "those who believe"; and this is indicated by the interpretation of Sa'id ibn Jubair; for he said: "Say, it is for those who believe in the worldly life; they benefit from it in the world; and no sin follows them." And His saying: ﴿"exclusively";﴾ in the nominative; is the news of "it is"; and "for those who"; is clarification of the exclusivity; and it is valid for "exclusively"; to be a news after news; and "on the Day of Resurrection"; he means by it the time of reckoning; and Qatadah and Al-Kisai read: "Say, it is for whoever believes in the worldly life."

The second meaning is that he informs that these pure things that exist are in the worldly life for those who have believed. Even if they are also for others along with them, on the Day of Resurrection they are exclusively for them. That is, no one will share with them in their use in the Hereafter. This is the saying of Ibn Abbas, Al-Dhahhak, Al-Hasan, Qatadah, Al-Suddi, Ibn Jurayj, and Ibn Zayd. So, His saying, "in the worldly life" - according to this interpretation - is related to the omitted implied meaning in His saying - glorified and exalted is He -: "for those who have believed"; as if He said: "It is exclusive - or established - in the worldly life for those who have believed"; and "exclusive" is in the nominative; a news after a news; or a news of an implied beginning; its estimation is: it is exclusive on the Day of Resurrection. And "on the Day of Resurrection" refers to the continuity of existence in Paradise. As for the one who has made "exclusive" accusative, it is in relation to the mention in His saying - glorified and exalted is He -: "for those who have believed"; and the estimation is: "It is established - or settled - for those who have believed; in a state of exclusivity for them"; and the operative in it is what is in the لام (lam) from the meaning of action in His saying - glorified and exalted is He -: "for those who" [Al-An'am: 32]. And Abu Ali said in "Al-Hujjah": It is correct that His saying - glorified and exalted is He -: "in the worldly life" can relate to His saying: "He has forbidden"; and it is not correct that it relates to "ornament" because it is a source that has been described. And it is correct that it relates to His saying - blessed and exalted is He -: "He brought forth for His servants"; and that is permissible even if it is separated between the relative and the relative by His saying: "Say, it is for those who have believed"; because that is a statement that strengthens the narrative; and it is not entirely foreign to it, just as it came in His saying - glorified and exalted is He -: "And those who earned evil deeds, their recompense is an evil deed like it, and humiliation will cover them" [Yunus: 27]. So, His saying - glorified and exalted is He -: "And humiliation will cover them" [Yunus: 27] is attached to "earned"; it is included in the relative; and the relation to "He brought forth" is the saying of Al-Akhfash. And it is correct that it relates to His saying: "and the pure things"; and it is correct that it relates to His saying - blessed and exalted is He -: "from the provision"; and it is correct that it relates to His saying: "those who have believed."

Qadi Abu Muhammad - may Allah have mercy on him - said: And this last one is the most correct of the sayings; according to this first interpretation; in what we have arranged here. As for according to the other interpretation, it weakens the meaning of this verse, these relations that Abu Ali mentioned; and it appears that it should relate to the omitted implied meaning in His saying: "for those who have believed."

And His saying - glorified and exalted is He - "thus"; the estimation of the speech is: that is, "just as we have detailed these previously mentioned things, so likewise; and in that manner; we detail the verses - that is: we clarify the signs; and the indications; and the guidance - for a people who have knowledge that they benefit from." And "we detail" means: we divide; and we clarify; because the clarification of the ambiguous matters is in their division by the sections.