is the removal of inner nakedness, while “nor be naked” is its removal outwardly. “That you shall not thirst therein” points to the absence of inward heat, and “nor suffer the heat of the sun”—that is, you will not be exposed to the scorching sun—points to the absence of outward heat.

In the same orderly fashion, the author—may Allah have mercy on him—first treated the etiquette of eating, then of drinking, and now of dress, which is the covering of the outward form. He opened this book with the Almighty’s words: “O children of Adam, We have sent down to you garments to conceal your nakedness and as adornment; but the garment of taqwa—that is best.” In this verse, Allah, Exalted is He, mentions two kinds of clothing: one outward, one inward; or, put differently, a tangible garment and a moral garment. He further divides the tangible garment into two types: one essential, by which the private parts are covered, and one complementary, the rīsh, the dress of adornment.

Out of His wisdom, Allah—glorified and exalted—has made the children of Adam in need of clothing to hide their nakedness, so that a person may cover himself. And just as he needs a garment to veil his physical disgrace, he likewise needs a garment to veil his moral disgrace—sins. This is among the wise purposes of Allah. For that reason we find that most creatures other than man are already provided with something that covers their skin—hair, wool, fur, or feathers—because they do not need to be reminded of moral nakedness. Human beings, by contrast, must be reminded of their moral exposure, the exposure of sins. May Allah protect us from them.