Allah commands us in His Noble Book, saying:
But does this verse address only the believers, or all of mankind? What is the meaning of “mosque” here? And does adornment refer only to clothing? Let us dive together into the depths of the Qur’anic meanings and discover the answers.
1. A Call to All Humanity: Believers and Disbelievers
The Qur’an addresses all humans when it uses the phrase “O children of Adam”, while it addresses believers specifically with “O you who believe.” This means that the command to take adornment at every mosque applies to both believers and disbelievers alike. This raises a question: how does a disbeliever take his adornment at the mosque, when he does not pray?
2. Does “Mosque” Refer Only to Places of Worship?
The mosque in language is the place of prostration, but in the verse it includes:
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The known mosques designated for prayer.
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Every domain governed by God’s laws, such as farms, factories, and scientific institutions.
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The cosmic mosques, such as the movement of the sun, the moon, and the stars, all of which prostrate to Allah in their own ways.
Thus, “at every mosque” does not refer only to performing prayers, but to every context that requires submission to God’s universal laws.
3. What is the Required Adornment at Every Mosque?
Adornment here is not merely elegant clothing, but includes:
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Scientific and technological tools that help humans perform their work efficiently without harming the cosmic system.
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Behaviors and values that regulate work and preserve balance.
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Material means that prepare humans to fulfill their duties in every field.
For example, the farmer needs modern tools without altering God’s creation, and the scientist uses precise instruments without violating natural laws.
4. Cosmic Prostration: Even the Disbeliever Prostrates!
Prostration is of two kinds:
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Voluntary prostration: such as prayer, specific to the believers.
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Compulsory prostration: every being that follows God’s universal laws prostrates to Him by compulsion, even the disbeliever, because his body and vital functions are subject to God’s laws, such as sleep, food, illness, and death.
“Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth...” (Al-Hajj: 18).
Even those who deny God cannot escape His cosmic laws; they prostrate in their own way, without realizing it.
5. How Do Polytheists Ruin the Mosques While Thinking They Are Building Them?
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By tampering with genes and altering God’s creation in the name of development.
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By exploiting technology in destructive ways that harm humanity.
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By introducing economic or scientific systems that contradict God’s laws, leading to corruption of the cosmic and environmental balance.
“It is not for the polytheists to maintain the mosques of Allah while witnessing against themselves with disbelief” (At-Tawbah: 17).
They think they are building civilization, but in reality, they are destroying God’s delicate system.
6. How Does the Believer Establish His Face at Every Mosque?
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By making all his actions sincerely for Allah.
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By adhering to God’s laws in agriculture, industry, and science without distortion or corruption.
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By using lawful adornments without altering God’s creation.
“And the mosques are for Allah, so do not invoke with Allah anyone” (Al-Jinn: 18).
Conclusion: A Message to All Children of Adam
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Mosques are not only places of prayer but every system that operates according to God’s laws.
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Adornment includes tools, knowledge, and behaviors that enable proper submission to God.
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Even the disbeliever prostrates to God by compulsion, through his submission to universal laws.
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The believer is commanded to make his prostration voluntary, aligning every aspect of his life with obedience to God, avoiding corruption and destruction of the earth.
“O children of Adam, take your adornment at every mosque” — a divine call to maintain balance in the universe and to build without destruction.
And now we will dive into the interpretation through the characteristics of the letters.
Allah Almighty said:
"O Children of Adam, take your adornment at every mosque" (Surat Al-A‘raf 31).
Here, for anyone with reason, the following questions arise:
Q1: “O Children of Adam” — is Allah’s speech here directed to the believers or to all the Children of Adam, both disbelievers and believers? And does the disbeliever have a mosque?!!!!
Q2: Does “at every mosque” mean at every prayer?!!!!!
Q3: What are the mosques intended?!!!
Q4: How do we take our adornment at every mosque!!!!!
And among the different and scattered types of adornment and their users are those who master results, where there is interaction and activation between the Children of Adam and them in function and participation, among the sufficient and complete means and tools that have a framework and content that cover power and authority in production or in giving result and effect. Through them one can restore the building of their state that gives the same results and effect, by connecting and attaching their characteristics and linking them with the characteristics, environment, and space of the mosques, so they mediate between opposites and connect the Children of Adam with those spaces.
For example: the microscope and the precise modern instruments are an advanced form of that adornment, which connect us to spaces and realms that were hidden from us, according to each station, place, and time of interaction — “at every mosque.”
How adornment prostrates
Allah Almighty said:
"Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many of mankind? But upon many the punishment has been justified. And whomever Allah humiliates—for him there is no one to honor. Indeed, Allah does what He wills." (Surat Al-Hajj 18)
Thus all creatures in the heavens and the earth prostrate to Allah, willingly or unwillingly. By prostration the movement of the entire universe is regulated and the system does not collapse. But we must first ask ourselves:
Q1: Allah says “Do you not see”—so do you see how these creatures prostrate?!!!
Q2: What is the manner of the prostration of the sun, the moon, the stars, the mountains, the trees, and the animals?!!!
Q3: What is the manner of prostration of those upon whom punishment has been justified? Do those upon whom punishment is decreed prostrate?!!!!!!
Q4: “Whomever Allah humiliates—for him there is no one to honor.” Who are they and what do they do?!!!!!!!
Indeed, even those upon whom punishment has been justified, as Allah said in the same verse, also prostrate—like those in the heavens and the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many of mankind, as well as many upon whom punishment is decreed. And who is the one who tries to dishonor Allah by not prostrating?
So what is the nature of prostration common to all creatures, such that even those upon whom punishment is decreed also prostrate?
The prostration of beings is that their beginning and their end are in obedience to Allah, their yielding and submission to Allah. It is not only a prostration of movement but a prostration of action, surrender, and submission to the laws and connections of Allah that He has set as universal laws.
The tree has its prostration by being in obedience to Allah and His command in its spring and autumn, in its renewed sprouting, its life cycle, and its fruiting. Likewise the sun and the moon and their orbits and their order from their beginnings to their ends prostrate to Allah. Likewise all creatures, even the smallest cell in the universe and what is within it, by its submission to the design of the Most Merciful—its beginning is from Allah and its end is to Him.
Yet there remains a group who fight Allah and His Messenger, wanting to break the rules of this prostration in some areas that Allah designated for His vicegerent on earth. You may notice that physical prostration is a confirmation of this yielding and submission, and prayer is a confirmation of the bond between the servant and his Lord and with all creatures through the connection with Allah.
After we have come to know the prostration of all creatures to the laws of Allah, it is time to know the mosques of Allah.
For example, agricultural land is a mosque-mold made up of scattered components (soil, salts, water, seeds, etc.). Within such molds, the natural law is harnessed into harmonious behavior through the laws of Allah in them. Allah placed within them the great matters and laws that direct them in a constant, ongoing way until an appointed term known to Him, whether in stillness or motion. The divine commands are placed in the core of these materials and control them fully, moving them from thing to thing, from place to place, or from state to state through those laws and divine orders. So the seed sprouts into a tree. And likewise in every example—materials and creatures prostrate to Allah, and their realm is a mosque in which they prostrate to the divine commands placed within them.
Allah Almighty said:
"Have you considered that which you sow? (63) Is it you who make it grow, or are We the grower? (64) If We willed, We could make it chaff, and you would remain in wonderment." (Surat Al-Waqi‘ah 63–65)
And thus, places of cultivation, raising livestock, factories, administrations, schools, shipyards, fishing places, markets, places of crafts and professions, laboratories—all are mosques in which we must be prostrating to Allah as His creatures in them are, complying with Allah’s commands therein and not corrupting those mosques.
Allah Almighty said:
"A group He guided, and a group deserved to be in error. Indeed, they took the devils as allies instead of Allah, while they think they are guided." (Surat Al-A‘raf)
So at every mosque, there is a group guided and a group upon whom error has been decreed. How?!!!
The beginning of every action is its call. The call to dawn prayer is the start of dawn prayer. Beginning any action is its call. Whether the call of action is worship or worldly work or using the mosques of Allah, either your direction is Allah and His obedience and respect for His mosques on earth—this is the guided group—or else those who devote their work to Satan and use the mosques of Allah for what Satan desires—they are the ones upon whom error is decreed.
Even the minister, the official, the judge, the ruler who does not abide by Allah’s laws among people, and the corrupt, bribed employee or official—all of them refuse to prostrate to Allah, so error has been decreed upon them.
Why does the group upon whom error is decreed think they are guided?!!!!
They think they are guided because they imagine that by altering the laws of Allah and changing the creation of Allah, they benefit humanity. For example, those who tamper with the genetic code of fruits to increase their size, change their taste, or increase production by altering creation think they have produced something better than the mosques of Allah. But in reality they harm all humanity, and they open the path for Gog and Magog to corrupt the earth, because they have corrupted the connections among creation. When the corrupted fruit is consumed, other mosques within the human body receive it and find it corrupted, and from that corruption more disruption spreads in the mosques of human cells and in the nature of prostration, until new diseases appear that did not exist. Most notably in our time, the emergence of cancerous cells foreign to the mosques due to this corruption. This is what the polytheists and atheists do, trying to make us corrupt the mosques of Allah on earth and deviate from obedience to Allah and His laws.
Allah Almighty said:
"It is not for the polytheists to maintain the mosques of Allah while witnessing against themselves with disbelief. For them their deeds are nullified, and in the Fire they will abide eternally." (Surat Al-Tawbah 17)
Is Allah Almighty warning us not to fall into this delusion, that the appearances of building the mosques are in reality their corruption?!!!!!!!
If the polytheists delude us with the idea of building up the mosques, in what way does this make them witnesses against themselves?
The polytheists and those who corrupt the mosques of God would never come forward to admit that the divine design is the absolute truth, and that nothing is superior to the mosques of God in preserving the balance of humanity. They would never testify against themselves that they are corrupters who seek to alter God’s creation in ways that bring harm, while at the same time deceiving people into believing that they are serving humanity. When they modify the size, color, or taste of a fruit, they boast of their achievement and their “favor” upon people—yet in reality they have corrupted and, as a result, destroyed the mosque. This corruption brings incurable diseases and widespread evils, not only in the human body but throughout the earth, spreading in every direction. They do not want the name of God to be remembered in His mosques.
Allah says:
“And who is more unjust than one who prevents the mosques of Allah from His name being mentioned therein and strives toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.” (Surah Al-Baqarah, 114)
These polytheists have corrupted the mosques, and the most unjust of them are those who prevent God’s name from being mentioned therein, attempting to deform, falsify, and alter the creation of God, striving in the ruin of His mosques. Yet when they conduct their experiments trying to destroy them, they do so in fear!
The corrupter of cells, genes, atoms, and other mosques of God fears the unforeseen outcomes of such corruption, fearing that he himself may contract disease or contamination as a result. Thus, he resorts to wearing protective gear, shields, and specialized suits to guard against those effects.
How do we direct our faces at every mosque, and why is this message only for those who believe in God?
At the outset of any task—even when preparing for sleep—we must make it an act of obedience to God, adhering to His laws and the connections He established in this world. We must strive to dedicate it purely to God, seeking by it to build up the world and draw near to Him. Every act should be lawful, avoiding all suspicion of the unlawful, and should not be pursued for fleeting worldly gain. For none seeks the Face of God except the believer in Him.
Allah says:
“To Allah belong the east and the west, so wherever you turn, there is the Face of Allah. Indeed, Allah is All-Encompassing, All-Knowing.” (Surah Al-Baqarah, 115)
Every form of mosque—a composite gathering of diverse elements that come together into harmony as if one body—is a magnificent testimony of creation, complete in its appearance and fulfillment, reaching the height of unity in its collective manifestation. From it emerges something new, drawn out from its source (as the plant grows from the soil). At every stage of change and transformation, in defined dimensions and form, without returning into its original source, a new reality appears. The mosque, therefore, is any form whose structure is governed by divine law, intent, and evidence, guiding it from one state to another, from one place to another, or from one essence to another. The place of prostration of this form is the most influential and most active—where the pure outcome separates from its origin in each stage of gathering and transformation.
For example, sunlight is a pure outcome of the composite form of the sun’s components, its orbit, and the earth’s orbit together, passing through the atmosphere. This mosque produces light as a pure outcome, distinct from its source, manifesting in the realm of the earth at a specific time and place: day. Likewise, the alternation of night and day, the moonlight, and the cycles of plants growing from seeds, soil, water, and nutrients—all are pure outcomes of the prostration of created forms, distinct yet born from their origin within the mosque, manifesting at their appointed time and place.
The relation between adornment (zīnah) and the mosque
All appropriate tools made of earthly matter are adornments prostrating to God, by virtue of the laws binding their elements together to yield results. Allah says:
“Indeed, We have made whatever is on the earth adornment for it, that We may test them [as to] which of them is best in deed.” (Surah Al-Kahf, 7)
Thus, all earthly materials are adornments, enabling us to draw the greatest benefit from the mosques of God and to maximize production—so long as we do not alter His creation within the mosques.
The farmer must take all measures to enhance his yield, but in accordance with God’s laws and the natural connections among His creatures. He may use the adornments of worldly life—wealth, children, and modern tools—to fulfill the required prostration. He may employ modern farming equipment, irrigation methods, and agricultural sciences to improve his harvest—without tampering with the cell itself.
Likewise, craftsmen and tradespeople should use all tools and machines that improve and perfect their products. Even the office worker should use all necessary means—papers, ledgers, computers, and modern technology—to serve his role properly.
The adornments available to us on earth are a continuous trial. Perhaps the most serious trial in our time is the raqīm—digital technology—which constitutes the greatest temptation of all, and one of the most dangerous tools of the “new world order” in managing global deception. Though it is among the adornments, it is a severe test. Surah Al-Kahf serves as our guide in this era to resist the misuse of God’s adornments on earth:
“Indeed, We have made whatever is on the earth adornment for it, that We may test them [as to] which of them is best in deed.” (Surah Al-Kahf, 7)
This verse is a message for both disbelievers and believers alike: to build up the world so that all may benefit from God’s bounties—on the condition that the mosques are not driven out of their natural state of prostration, nor taken out of the divine laws set for them, nor ruined.
Allah says:
“And who is more unjust than one who prevents the mosques of Allah from His name being mentioned therein and strives toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.” (Surah Al-Baqarah, 114)
Yet the truth is that they corrupt these mosques only to claim that they operate under physical or natural laws that are “not the best,” pretending they can replace them with superior ones. But they do not testify for God, nor against themselves as polytheists. Allah says:
“It is not for the polytheists to maintain the mosques of Allah while witnessing against themselves with disbelief. For such, their deeds are in vain, and in the Fire they will abide eternally. The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day, establish prayer, give zakat, and fear none but Allah. It is they who are expected to be among the guided.” (Surah At-Tawbah, 17–18)
All mosques belong to Allah. His creatures must not tamper with them by introducing adornments that oppose His divine laws. Allah says:
“And the mosques are for Allah, so do not invoke anyone along with Allah.” (Surah Al-Jinn, 18)
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Now, How Do We Understand This Through the Letters of the Qur’anic Verse?
يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ
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(زِ): Take everything possible, everything suitable, and everything needed that achieves for you an increase in completing and perfecting your worldly works, supporting you at every mosque.
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(ي): Take each tool that is more influential and more active than others, making it the most suitable for each stage of work, at every mosque.
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(نَ): Take from among the tools those that produce the purest results, capable of fulfilling their duties without the need for other adornments—thus being the strongest in production.
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(تَ): Take from the tools those that complete the stages of work, perfecting them, activating and energizing production at every mosque.
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(كُ): Take the sufficient and complete tools that contain power in harmony with the nature of the desired production, by which production can be renewed again and again—these embody the characteristics of the work environment, serving as an intermediary between man and his environment.
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(مْ): Take the tools that can be gathered together and used as much as possible in a single adornment, serving multiple purposes (like a multi-purpose machine).
عِنْدَ كُلِّ مَسْجِدٍ:
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(سْ): At every material formation wherein the Divine law is harnessed by Allah through His decrees, which govern it with great laws that keep it in perpetual order until the appointed term Allah knows. Whether at rest or in motion, the Divine commands penetrate its depth and center, moving it from one state to another.
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(جِ): At every material formation composed of scattered parts gathered into one, forming a united whole or a single body in the majesty of its manifestation, bringing forth from its source in stages of change and development within its own dimension, without mixing with its origin or other formations.
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(دٍ): At every material formation composed by Divine intent, proof, and guidance to the farthest extent, guided by these laws from one state to another, one place to another, one thing to another. Its place of prostration is the most intense, the most influential, the most active—producing a result purer, clearer, and more energetic, distinct from its original composition.
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