Surah Luqman (31) — Ayah 19

(Ayah 19) ➊ {وَ اقْصِدْ فِيْ مَشْيِكَ :} When walking arrogantly was forbidden, it was possible that someone, acting upon this, might adopt an extremely weak and feeble gait, so moderation in walking was commanded, in which there is neither an expression of arrogance nor of weakness. See also Surah Al-Furqan (63).

➋ { وَ اغْضُضْ مِنْ صَوْتِكَ : ’’ مِنْ ‘‘} is partitive (denoting a part), therefore it has been translated as "and lower your voice a little." From this, it is understood that one should not speak in a loud voice without necessity, because this is against dignity and shouting causes discomfort to the listener. When speaking, one's voice should be somewhat subdued, but not so much that the listener cannot hear or understand.

➌ { اِنَّ اَنْكَرَ الْاَصْوَاتِ لَصَوْتُ الْحَمِيْرِ :} That is, speaking loudly and shouting without necessity is like the voice of a donkey, and the worst of all voices is that of the donkey. Allah Almighty has referred to the cries and screams of the people of Hell as {’’ زَفِيْرٌ ‘‘} and {’’ شَهِيْقٌ ‘‘} (the voice of the donkey). (See Hud: 106) When the disbelievers are thrown into Hell, the terrifying sound they will hear, Allah Almighty has also called it {’’ شَهِيْقًا ‘‘}. (See Al-Mulk: 7) From this, the extreme repulsiveness of the donkey's voice is evident. Razi has mentioned a point here that when every animal makes a sound, it can be estimated whether it is due to fatigue, burden, fear, beating, or some other reason; only the donkey is such an animal that does not make a sound for any need, neither due to burden nor beating, even if it is killed, it does not make a sound, and when it does, it keeps making noise without any need. Therefore, apart from its harshness and intensity, another reason its voice is the most unpleasant is this. (Al-Kabir) The Messenger of Allah (peace and blessings be upon him) stated that the reason for the donkey's braying is that it sees a devil. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ إِذَا سَمِعْتُمْ صِيَاحَ الدِّيَكَةِ فَاسْأَلُوا اللّٰهَ مِنْ فَضْلِهِ فَإِنَّهَا رَأَتْ مَلَكًا، وَإِذَا سَمِعْتُمْ نَهِيْقَ الْحِمَارِ فَتَعَوَّذُوْا بِاللّٰهِ مِنَ الشَّيْطَانِ فَإِنَّهُ رَأَی شَيْطَانًا ] [ بخاري، بدء الخلق، باب خیر مال المسلم غنم … : ۳۳۰۳ ] "When you hear the crowing of roosters, ask Allah for His bounty, for they have seen an angel, and when you hear the braying of donkeys, seek refuge with Allah from the devil, for it has seen a devil." The purpose of giving this example is that you should not imitate the donkey. The Messenger of Allah (peace and blessings be upon him) said: [ لَيْسَ لَنَا مَثَلُ السَّوْءِ، الَّذِيْ يَعُوْدُ فِيْ هِبَتِهِ كَالْكَلْبِ يَرْجِعُ فِيْ قَيْئِهِ ] [ بخاري، الھبۃ، باب لا یحل لأحد أن یرجع في ھبتہ و صدقتہ : ۲۶۲۲، عن ابن عباس رضی اللہ عنھما ] "The bad example is not for us (we should not be its subject); the person who takes back his gift is like a dog that licks its own vomit."

➍ {’’ الْحَمِيْرِ ‘‘ ’’حِمَارٌ‘‘} is the plural. Ibn Ashur writes: "In the Noble Qur'an, the plural word {’’ الْحَمِيْرِ ‘‘} has been used for donkey, although the word {’’صَوْتٌ‘‘} is singular. The word {’’حِمَارٌ‘‘} was not used, because when the definite article 'al' comes on a plural of a genus, it is equally applicable to both singular and plural. Therefore, it is said that when the definite article comes on a plural, it removes the meaning of plurality from it. Here, instead of {’’حِمَارٌ‘‘}, the word {’’ الْحَمِيْرِ ‘‘} was preferred, because the word {’’ الْحَمِيْرِ ‘‘} is more suitable with the rhyming endings of the verses, as is evident from the endings of the previous and following verses, which are {’’ خَبِيْرٌ ، الْاُمُوْرِ ، فَخُوْرٍ ، مُنِيْرٍ ‘‘} and {’’ السَّعِيْرِ ‘‘}, etc." (Al-Tahrir wa Al-Tanwir) Our brother Hafiz Abdullah Rafiq Sahib (Darul Uloom Al-Muhammadiyah, Lahore) has given another interesting explanation that if donkeys start braying together, the environment becomes very unpleasant. Here, the advices of Luqman (peace be upon him) have ended, and now the arguments for monotheism and the rebuke of the polytheists begin, with which the Surah had started.