Tafsir of Al-A'raf 7:81

His saying, may He be glorified: "Indeed, you approach men..." allows for the possibility of an explanatory commencement—both rhetorically and grammatically—as it clarifies that indecency. "Approaching" here signifies sexual intercourse. Ibn Amir and a group recited it as a’itukum (with two explicit hamzas); others recited it by softening the second without prolongation (madd), while some elongated it. In that case, it serves as a confirmation of the preceding denial and an intensification of the rebuke.

The inclusion of inna (indeed) and the particle lam (for emphasis) serves to heighten the ugliness and severity of the reprimand, as if the act is something so monstrous that its occurrence from anyone could hardly be believed, thus requiring strong confirmation. The use of the word "men" instead of "young boys," "beardless youths," or similar terms—as the Sheikh al-Islam stated—is an exaggeration in the rebuke, as if he had said: "You approach your own counterparts."

Shahwatan (lustfully) is in the accusative case, either as a maf‘ul lahu (an object for the sake of which the action is performed), meaning: for the sake of lust and nothing else; or as a state (hal), interpreted as "while lusting." It is also permissible that it is in the accusative as an infinitive (masdar), governed by "approach" because it carries the meaning of "you lust." Restricting the intercourse—which is never devoid of lust—by this term serves as an intimation that they are characterized by sheer bestiality, and that their purpose is nothing other than the fulfillment of lust. It is also possible that the intent is to deny and rebuke them for their craving for that filthy, vile act, as indicated by His saying: "instead of women"—that is, bypassing the women who are the natural objects of desire for those with sound temperaments, as is intimated by His saying: "Nay, but you are a people who are extravagant."

The prepositional phrase (min dunin-nisa') is in the place of a state (hal) belonging to the pronoun in "you approach." It is also permitted that it be a state of "the men," as Abu al-Baqa said, meaning: you approach them while being separated from women. It is also possible that it is in the position of an adjective for "lust," as has been said, though its attachment to it is considered remote.

Bal (nay) is for idrab (turning away/interruption). It is a transitional idrab from the aforementioned denial to informing [the listener] of what led to that, which is the habit of being extravagant in all things, or to clarifying that they have gathered all vices. It is also possible that it is an idrab from an unmentioned premise, which is what they imagined to be an excuse for that act; meaning: you have no excuse for it; rather, you are a people whose habit is extravagance and overstepping the bounds. This is equivalent in meaning to condemning them for ignorance, as in Surah al-Naml, except that it is expressed here with a noun (qawm musrifun) and there with a verb, to align with the endings of the preceding verses. And Allah, may He be exalted, knows best the secrets of His speech.