يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ ﴿۳۱﴾ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿۳۲﴾

﴾31﴿ Yaa Banneee Adama khuzoo zeenatakum 'inda kulli masjidinw wa kuloo washraboo wa laa tusrifoo; innahoo laa yuhibbul musrifeen
﴾32﴿ Qul man harrama zeenat Allahil lateee akhraja li'ibaadihee wattaiyibaati minar rizq; qul hiya lillazeena aamanoo fil hayaatid dunyaa khaalisatany Yawmal Qiyaamah; kazaalika nufassilul Aayaati li qawminy ya'lamoon

﴾31﴿ O children of Adam, take your ornaments at the time of every prayer and eat and drink and do not exceed the limit, indeed Allah Almighty does not like transgressors
﴾32﴿ Say, who has forbidden the adornment of Allah, the Exalted, what He has made lawful for His servants, and the pure and lawful sustenance, Say: This is the right for the believers in the life of this world (partnership) and it will be special for them on the Day of Resurrection, This is how we explain the rulings in detail for the people who know

[31] This is the third address, and it is a refutation of practical shirk (associating partners with Allah in action).
It commands the use of clothing near every mosque—whether it be the Sacred Mosque or other mosques—whether during ṭawāf or prayer.
From this verse, it is evident that covering the private parts during ṭawāf and prayer is obligatory.
The use of the word "adornment" (zīnah) indicates that, in addition to covering the private parts, it is better to pray in clean and neat clothing rather than in work or sleep clothes, which a person typically takes off.
Socially and customarily, covering other body parts such as the chest, back, and head is also expected.
The main purpose is to refute those who considered removing garments to be a virtuous act.
(وَكُلُوا) — this also refutes those who, during Hajj, made rich or oily foods forbidden upon themselves.
(وَكُلُوا وَاشْرَبُوا) — eating and drinking to the extent of need is obligatory for preserving the body and maintaining strength for prayer.
(وَلَا تُسْرِفُوا) — extravagance in eating, drinking, or clothing occurs in three ways:
1. Consuming or using more than what is needed
2. Consuming or wearing what is forbidden
3. Declaring lawful things as forbidden upon oneself—which is practical shirk.
[32] This too is a refutation of declaring things forbidden without Allah’s command, for Allah the Exalted has not made them unlawful—so who else has the authority to do so?
The "adornment" (zīnah) mentioned refers to clothing that is appropriate and permissible.
(لِلَّذِينَ آمَنُوا) — meaning, this is the rightful entitlement of the believers.
As for the polytheists who make use of these blessings, they do so without right, because Allah granted these blessings, and the believers and monotheists fulfill their due, while the polytheists do not.
(خَالِصَةً) — the full intended meaning is hidden in the wording, and can be expressed as: "Allah will make these pure things exclusively for the believers on the Day of Judgment."
This is the general interpretation given by the commentators.
(نُفَصِّلُ الْآيَاتِ) — this means that the details of the rulings of monotheism are found in the Qur’an, just as seen in the preceding verses.