The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Luqmān – Verse 19

وَاقصِد في مَشيِكَ وَاغضُض مِن صَوتِكَ ۚ إِنَّ أَنكَرَ الأَصواتِ لَصَوتُ الحَميرِ

Walk at a moderate pace, and lower your voice. Indeed, the ungainliest of voices is the donkey’s voice.’

EXEGESIS

Waqṣid (be moderate) is a combination of the conjunctive wāw and the imperative verb iqṣid, which occurs in relation to walking, and means to be moderate,[1] to be judicious, and to be temperate.[2] Consequently, the meaning here would be: neither be slow nor hasty.[3] It is possible therefore that the meaning is to walk in a gait that falls between arrogance and servility, where the middle path is that of humility and modesty,[4] as suggested by Qatādah.[5] Or it means to walk with calmness and dignity (25:63).[6] This is while Saʿīd ibn Jubayr understood it to be an imperative not to walk in a disorderly and unbalanced manner.[7]

Mashy (walk), while literally referring to the physical act of walking, can also be understood in a figurative sense, signifying the manner in which individuals navigate their lives. In this context, the sentence waqṣid fī mashyik may encompass the pursuit of a righteous and moderate course in all aspects of life (16:9).[8]

Waghḍuḍ (lower) is a combination of the conjunctive wāw and the imperative ughḍuḍ, which in this context occurs in relation to voice, meaning to lower it when talking, and not raising it.[9] Rāghib defines the verbal noun ghaḍḍ as ‘diminution, decrease [or lowering/casting down] of the sight (24:30-31) and voice.[10] Therefore, diminution of the voice is to decrease or restrict it’.[11]

EXPOSITION

Upon conveying his teachings related to social interaction, Luqmān turns his attention to sharing ethical advice with his son. Thus he instructs him to maintain moderation in gait and in voice.[12] God relates this exhortation of Luqmān in the Quran, because although Luqmān addresses these pieces of advice to his son, it is of benefit to the entire world. God therefore reveals these lessons to His Prophet so that he could share it with his followers and thereby allow his community to benefit from them.[13]

Luqmān advised his son to adopt moderation in his walk, encouraging him to avoid extravagance, swaggering, or unnecessary displays of vanity. This instruction emphasises the importance of adopting a balanced approach to one’s actions, aiming for simplicity, ease, and economy of effort. By advocating for a moderate pace, Luqmān underlines the value of being goal-oriented and purposeful while maintaining a measured and humble demeanour.[14]

Additionally, Luqmān emphasised the significance of speaking with a lowered voice as a mark of politeness, self-assurance, and confidence in the truthfulness and impact of one’s words.[15] Those who resort to shouting or harsh speech often do so out of a lack of manners or self-doubt, attempting to conceal their insecurities through bluster and volume.

Indeed, the ungainliest of voices is the donkey’s voice: the Quranic style denounces this behaviour, associating it with a distasteful and ridiculous image. Indeed, the ungainliest of voices is the donkey’s voice meaning that it is the ugliest and most repulsive of voices.[16] Anyone who hears it abhors it. So the last part of this verse instructs against raising the voice unnecessarily since it is a sign of stupidity and indolence. This serves to highlight the importance of moderation and restraint in one’s speech, underscoring the value of thoughtful and respectful communication. Speech is praiseworthy if it is done with moderation in voice, and where it is necessary. If it is not, then silence is more beautiful and wholesome. The descriptions of Luqmān portray him as one who used to listen more and speak less, however when he did speak, his words came across as pearls among stones. When speech resembles pearls among stones it requires careful listening to, in silence.

In summary, Luqmān’s guidance encourages a balanced and moderate approach to both physical actions and speech, promoting an attitude of humility, self-assuredness, and respect for oneself and others.

INSIGHTS FROM HADITH

  1. Imam al-Ṣādiq (a) is attributed to have said: ‘Hurried walking takes away the glory of the believer.’[17]
  2. Imam al-Ṣādiq (a) said: ‘God, the blessed and the exalted, made faith imperative on the [different] limbs of the son of Adam. He apportioned it to them and scattered it among them. He made it incumbent on the feet that they should not be made to walk towards anything of God’s disobedience, and He made it incumbent on them to walk to what satisfies and pleases God, the mighty and majestic. Thus He said, Do not walk exultantly on the earth. Indeed you will neither pierce the earth, nor reach the mountains in height (17:37). And He said, Walk at a moderate pace, and lower your voice. Indeed, the ungainliest of voices is the donkey’s voice.’[18]
  3. Imam al-Ṣādiq (a) was asked about Indeed, the ungainliest of voices is the donkey’s voice, and he explained: ‘[It is] the odious sneeze.’[19]
  4. Imam al-Ṣādiq (a) explained Indeed, the ungainliest of voices is the donkey’s voice by saying: ‘It is the revolting, loud sneeze, and [it also refers to] the man who raises his voice in conversation in a disagreeable manner, save when he is calling out or reciting the Quran.’[20]
  5. It is related from Zayd ibn Ali that he explained Indeed, the ungainliest of voices is the donkey’s voice, as follows: ‘He [God] meant the donkey’s voice as emanating from people. These are the ignoramuses. He compared them to the donkey just as He compared them to cattle in His speech, They are like cattle [7:179].’[21]
[1] Lane, 2/2589; Arabic-English Dictionary of Qur’anic Usage, p. 759.
[2] Arabic-English Dictionary of Qur’anic Usage, p. 759; Mizan, 16/219.
[3] Tabrisi.J, 3/282; Lane, 2/2589; Munyah, 21/130.
[4] Tabrisi, 8/500; Munyah, 21/130.
[5] Tabrisi, 8/500.
[6] Tabrisi, 8/500.
[7] Tabrisi.J, 3/282.
[8] Lane, 2/2589.
[9] Arabic-English Dictionary of Qur’anic Usage, p. 669; Mizan, 16/219; Munyah, 21/130.
[10] Cited in Mizan, 16/219.
[11] Mizan, 16/219.
[12] Munyah, 21/141.
[13] Irshād al-Adhhān, p. 417.
[14] Qutb, 5/2790.
[15] Qutb, 5/2790.
[16] Tabrisi.J, 3/282; Safi, 4/146; Munyah, 21/141.
[17] Safi, 4/146.
[18] Nur, 4/208.
[19] Safi, 4/146.
[20] Tabrisi, 8/501; Safi, 4/146.
[21] Tabrisi, 8/501.