Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(O Children of Adam! Let not Satan) Iblis (seduce you) make you slip with regard to obeying Me (as he caused your (first) parents) Adam and Eve (to go forth from the Garden and tore off) took away (from them their robe) the robe of light (that he might manifest their shame to them. Lo! he) Iblis (seeth you, he and his tribe) his soldiers, (from whence ye see him not) because your breasts are their dwellings. (Lo! We have made the devils protecting friends) helpers (for those who believe not) in Muhammad (pbuh) and in the Qur'an.
O Children of Adam! Let not Satan tempt you, lead you astray, that is, do not follow him, lest you fall into temptation, as he caused your parents to go forth from the Garden, by tempting them, stripping (yanzi‘u is a circumstantial qualifier) them of their garments to manifest to them their shameful parts. Surely he, Satan, sees you, he and his tribe, his army, from where you do not see them — because of their ethereal bodies or their being colourless. We have made the devils friends, helpers and companions, of those who do not believe.
[O Children of Adam!] Let not Satan seduce you, away from entering the Garden and remaining adhered to it by stripping you of the garment of the divine law and feigning strength [over you], as he caused your parents to go forth, from it, by stripping [them] of the luminous garment of primordial nature.
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.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
In this passage, the Qur'an has used the story of Adam and Eve for the eradication of the evil of nakedness. Satan had seduced the Arabs of the pre-Islamic period into believing that clothing was meant merely for the purpose of decorating and protecting the body from the hardships of weather. Accordingly they totally disregarded its real purpose and paid no heed to cover their shameful parts and did not hesitate to uncover them before others in the open. Above all, they would go round the Ka'abah in perfect nudity during the Haj season; and their women were even more shameless than their men. That was because they considered it a religious act and did this as if it were a virtuous deed.
The whole human race has been addressed because this evil was not confined to the Arabs alone but many people of the world had been (and even today are) guilty of this. Therefore the whole human race has been warned, as if to say, "O children of Adam! Nudity is a clear manifestation of the fact that you have been seduced by Satan. As you have discarded the Guidance of your Lord, and rejected the Message of His Prophets, you have given yourselves up to Satan who has misled you from the way of natural modesty into that shameful state, in which he intended to mislead your first parents. If you consider it seriously, you will come to the inevitable conclusion that you can neither understand rightly the demands of your nature nor fulfill them without the Guidance of the Messengers."
This passage brings out clearly the following facts about clothing:
(1) The need of clothing has not been artificially created in man, but it is an important urge of human nature. That is why Allah has not created a natural covering for the human body, as He has done in the case of all other animals. Instead, He has instilled inherently the feelings of modesty and shyness in human nature. Besides this, He has not made his sex organs as merely sex organs, but has also made them shameful organs, which, by his very nature, he does not like to expose before others. Moreover, He has not given man any ready-made covering for hiding the shameful parts, but has ingrained in the human nature that man should hide them with a clothing. This is what v. 26 implies. Allah has inspired man with the urge to hide the shameful parts of the body. Therefore man should understand the nature of this inspired urge and make clothing for himself from the material provided by Him.
(2) The fact that in v. 26 the covering of the shameful parts precedes the protecting and decorating of the body, is a clear proof that more importance has been attached to the moral than the physical function of clothing. Thus it is obvious that the human nature is quite different from the animal nature. That is why Nature has made provision for the protection and decoration of the body of the animals, but has ingrained no urge in them for the covering of their shameful parts. But when the human beings discarded the Guidance of Allah and began to follow the guidance of Satan, they reversed the above order as if to say, "Your clothing is merely to protect and decorate your bodies just as the skins cover the bodies of the animals. As regards the covering of the shameful parts, garments have absolutely no importance, for these are merely sex organs and not shameful organs."
(3) The garments should not only be the means of covering the shameful parts and of protection and decoration but should also enable man to attain piety. The dress should, therefore, be such as to conceal those parts of the body that should be hidden from others; it should neither be too expensive nor too poor with regard to the position of the wearers; it should not smack of haughtiness nor arrogance nor hypocrisy. Moreover, the garment of piety demands that the male should not wear the female dress and vice versa, and that the Muslims should not imitate blindly the non-Muslims in dress. It is obvious that only those who believe in the Guidance of Allah and follow it, can attain the desired standard of the garment of piety. But those who discard the Guidance of God and make satans their guides, are misled by them into one error or the other in regard to clothing.
(4) Clothing is one of Allah's many Signs which are spread all over the world and which lead men to the recognition of the Reality, provided that one sincerely seeks it. If one seriously considers the above-mentioned three facts about clothing, one can easily understand how clothing is an important Sign of Allah.