Transliteration:( Waqsid fee mashyika waghdud min sawtik; inna ankaral aswaati lasawtul hameer (section 2) )
"And walk moderately [43] and lower your voice. Surely in all voices the most hateful voice is the braying voice of the ass [44]."
This verse encourages moderation in one’s walk—avoiding both extremes of rushing restlessly or dragging oneself sluggishly. Walking too briskly may resemble immaturity or restlessness, while slow, heavy movement may reflect arrogance or pride. The Islamic way is calm, balanced, and dignified movement, which reflects a composed and thoughtful personality.
Such moderation also reflects humility, which is a trait beloved by Allah, and it keeps a person from imitating the proud or the frivolous.
The command to lower one’s voice addresses the importance of gentle, respectful communication. Speaking loudly without necessity is a sign of ignorance and insensitivity, and the verse offers a striking comparison: the braying of a donkey.
This comparison is not meant to mock but to highlight how unpleasant loud, harsh voices are to listeners—just as the donkey’s voice is disliked by all. Hence, modesty in tone reflects good manners, self-restraint, and awareness of others.
At the same time, the verse subtly distinguishes loudness born of sincerity—such as the loud Zikr (remembrance) of Allah, like the crowing of a rooster, which is praised and considered a time to make du‘ā. In contrast, the donkey brays out of lust or disturbance, which is spiritually disliked. Therefore, intention and context matter greatly in vocal expression.
This verse teaches that balance in behavior and speech are both essential aspects of Islamic character, and that arrogance, ostentation, and harshness are to be avoided in all forms.
The tafsir of Surah Luqman verse 19 by Ibn Kathir is unavailable here.
Please refer to Surah Luqman ayat 16 which provides the complete commentary from verse 16 through 19.
(31:19) Be moderate in your stride[33] and lower your voice. Verily the most disgusting of all voices is the braying of the donkey.”[34]
33. 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 donkeys, it has been clearly indicated what some of the tone and voice in speech is meant to be discouraged. One kind of lowness and loudness, roughness and softness, of the tone 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 donkeys’s braying in order to bully and debase and browbeat the other person.
34. A thing can be subjected to somebody in two ways:
(1) The thing may be made subordinate to him and he may be authorized to use and exploit it as he likes, and
(2) The thing may be subjected to a law and system so that it becomes useful for him and serves his interests accordingly. Allah has not subjected everything in the earth and heavens to man in one and the same sense, but has subjected certain things in the first sense and certain others in the second sense. For example, He has subjected the air, water, earth, fire, vegetation, minerals, cattle and many other things in the first sense, and the sun, the moon, etc. in the second sense.
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