31.19. Waiqsid fii maschyika waoghdudmin sawtika inna ankara al-aswati lasawtualhamiiri
31.19. Be modest in thy bearing and subdue thy voice. Lo! in harshest of all voices is the voice of the ass. (Pickthall)
31.19. Und sei gemäßigt in deinem Schreiten und senke deine Stimme, die abscheulichste Stimme ist ja bestimmt die Stimme der Esel." (Ahmad v. Denffer)
31.19. Halte das rechte Maß in deinem Gang und dämpfe deine Stimme, denn die widerwärtigste der Stimmen ist wahrlich die Stimme der Esel." (Bubenheim)
31.19. Gehe bescheidenen Schrittes, und dämpfe deine Stimme! Die häßlichste Stimme ist die des Esels." (Azhar)
31.19. Und mäßige dich beim Gehen, und dämpfe von deiner Stimme! Gewiß, die abscheulichste aller Stimmen ist die Stimme der Esel.“ (Zaidan)
31.19. Schreite gelassen einher und dämpfe deine Stimme! Die gräßlichste Stimme haben doch die Esel." (Paret)
31.19. Und schreite gemessenen Schrittes und dämpfe deine Stimme; denn wahrlich, die widerwärtigste der Stimmen ist die Stimme des Esels." (Rasul)
Tafsir von Maududi für die Ayaat 16 bis 19
(And Luqman ( 27 ) had said:) "My son, even if a thing be equal to a grain of mustard seed and hidden in a rock, or in the heavens, or in the earth, Allah will bring it forth. ( 28 ) He is Knower of subtleties and is All-Aware. O my son. establish the Salat, enjoin good, forbid evil and bear with fortitude every affliction that befalls you. ( 29 ) These are the things which have been strictly enjoined. ( 30 ) And do not speak to the people with your face turned away, ( 31 ) nor walk proudly. on the earth, for Allah does not love any self-conceited, boastful person. ( 32 ) Be moderate in your gait, ( 33 ) and lower your voice, for the most disagreeable of all voices is the braying of the asses" . ( 34 )
Desc No: 27 The other admonitions of Luqman are being narrated here to imply that like the basic beliefs, the teachings pertaining to morals that the Holy Prophet is presenting, are not anything new in Arabia.
Desc No: 28 That is, "Nothing can escape Allah's knowledge and His grasp. A seed in the rock may be hidden for you, but it is known to Allah. A particle in the heavens may be very distant for you, but for Allah it is very near. A thing lying in the layers of the earth may be lying in darkness for you but for him it is in full light. Therefore, you cannot do anything good or bad, anywhere or any time, which may remain hidden from Allah. He is not only aware of it, but when the time for accountability coms, He will place before you a full record of each act of yours. "
Desc No: 29 In this there is a subtle allusion to this that whoever will enjoin good and forbid evil, will inevitably have to face and undergo afflictions and hardships in the world.
Desc No: 30 Another meaning can be: "These are things which require courage and resolution. To rise for the reformation of the people and to brave the hardships of the way cannot 1>e the job of a mean-spirited and cowardly person."
Desc No: 31 Tusa'ir in the original is from se 'ar. a disease in the camel's neck clue to which it keeps its face turned to one side. The idiom implies the attitude of a person who shows arrogance and vanity, turns his face away and treats others with scant respect.
Desc No: 32 Mukhtal in the original implies a person who has an over-high opinion of himself, and fakhur is the one who boasts of his superiority over others. A man becomes haughty and arrogant and vain in his gait only when he is puffed up with pride, and wants that others should feel his superiority.
Desc No: 33 According to some commentators it means this: 'Walk neither fast nor slow but at a moderate pace :" but the context shows that here the pace or the rate of walking is not the question. There is nothing morally wrong with a fast or a slow pace in itself, nor can there be a rule made for it. When a man is in a hurry. he has to walk fast, and there is nothing wrong if one walks slow when walking for pleasure. Even if there is a standard for the moderate pace, it cannot be made a law for every person at all times. What is actually meant by this is to reform the state of the self under which a person walks haughtily. The haughtiness and arrogance of a person inevitably manifests itself in his gait and style of walking, which shows the state of his mind and also the cause of his pride and haughtiness. Wealth, authority, beauty. knowledge, power and such other things cause a man to became proud and vain, and each of these gives him a special style of gait. Contrary to this, manifestation of humility in the gait is also the result of one or the other morbid mental state. Sometimes the hidden conceit of the self of a man takes on the form of ostentatious humility, piety and godliness and this is shown by his gait; and sometimes man really feels so embittered by the frustrations of the world that he adopts a sick man's gait. What Luqman means to say is this: "Avoid these states of the mind and self and walk the gait of a simple, honest and noble person, which neither shows any vanity and haughtiness nor weakness nor ostentatious piety and humility." The taste of the Holy Prophet's great Companions in this regard can be judged from a few instances. When Hadrat Umar once saw a man walking with his head hung down, he shouted out to him, saying, "walk with your head raised up. Islam is not sick. "He saw another person walking like a weak, sick man, and said, wretch! Do not sully our religion! " Both these incidents show that in the sight of Hadrat 'Umar religious piety did not at all require that one should walk cautiously. like the sick man and show undue humility by one's gait. Whenever he saw a Muslim walking such a gait, he would have the apprehension that it would misrepresent Islam and would depress the other Muslims. A similar incident was once met with by Hadrat 'A'ishah. She saw a person walking as if run down and exhausted. She asked what was the matter. It was said, 'He is one of the reciters of the Qur'an (i e a person who remains engaged in reciting and teaching the Qur'an and in worship)." At this she said, 'Umar was the chief of the reciters of the Qur'an, but as it was he would walk with a firm foot, and he would speak with force and strength, and he would give a good beating if he had to." (For further explanation. see E.N. 43 of Bani Isra'il and E.N. 79 of AI-Furqan).
Desc No: 34 This does not mean that one should always speak in a low voice and should never raise one's voice. By citing the braying of the asses, it has been clearly indicated what son of the tone and voice in speech is meant to be discouraged. One kind of lowness and loudness"roughness and softness, of the rove and voice is that which is needed under natural and genuine requirements. For example, when speaking to a man close at hand, or to a small group of the people, one would speak in a low voice, and when speaking to a man at a distance or to a large number of the people, one would inevitably have to speak loudly. Similar is inevitably the difference in tones depending on the occasion and situation. The tone of praise has to be different from the tone of condemnation. and of the expression of goodwill from that of indignation. This thing is in no way objectionable. Nor does the admonition of Luqman imply that one should always speak in a soft and low voice and tone regardless of the occasion and requirement. What is objectionable is that one should shout oneself hoarse and produce a voice like the ass's braying in order to bully and debase and browbeat the other person. "