And when it was from the evils of worship, especially in command and prohibition - due to their perception in the form of arrogance - that self-admiration leads to pride, he warned against that, expressing pride by its necessary attributes. This is because the general negation is a negation of the specific. He alerted that what is required in command and prohibition is gentleness, not harshness and severity that lead to aversion: ﴿And do not turn your cheek﴾ meaning do not tilt it intentionally, tilting it by turning the neck, deliberately diverting from the intended state. The root of 'saar' is a disease that affects a camel causing it to twist its neck. Nafi', Abu Amr, Hamza, and Al-Kisai read: 'tusa'ir', and what is meant by the mutual action and the causative form is the intentional act of that for the sake of pride until it becomes a trait. The intended prohibition is against what the arrogant person does out of pride - and Allah knows best.

And when that may be for a purpose among the purposes that are not blameworthy, he indicated the intended meaning by saying: ﴿For the people﴾ with the 'lam' of reason, meaning do not do that for the sake of tilting away from them. That can only be a disregard for them out of pride. Rather, turn towards them with your entire face, cheerful and open without pride or arrogance. He followed that with what is necessary, saying: ﴿And do not walk﴾. And when it was in the context of humility and the condemnation of pride, he reminded him that its origin is dust, and he cannot surpass it, saying: ﴿on the earth﴾. He placed the source in the position of a state or reason, saying: ﴿with arrogance﴾ meaning in pride and haughtiness. Do not let this reality be from you because that is a walk of arrogance, pride, and boastfulness. It is fitting that its owner wrongs and acts outrageously and transgresses. Rather, walk gently, for that leads you to humility, so you will reach every good, and the earth will be gentle with you when you truly become in it as if you were in its belly.

And when the ultimate goal of that is showing off to the people and boasting over them, which results in their hatred stemming from Allah's hatred, he explained it by saying, confirming that many people think that the abundance of worldly blessings is from the love of Allah: ﴿Indeed, Allah﴾ meaning the One to whom pride is only befitting due to His absolute greatness. And when the love of Allah, which necessitates the love of people, is beloved to souls, and the loss of the beloved is more difficult on souls than the occurrence of the prohibited, and since 'no' does not enter except on the present tense, he said: ﴿does not love﴾ meaning in what is to come in time. If he had said 'hates', it would have implied a restriction by the state. And when the confused spread is more eloquent for the proximity of return, he said: ﴿Every arrogant﴾ meaning one who shows off to the people in his walk, haughtily believing he has superiority over the people, and he raises his nose. That is the act of the boastful ﴿boastful﴾ who enumerates his virtues, and that is the act of the arrogant, for that is from the pride by which he has fallen, glorified and exalted is He. Whoever disputes with Him over it, He will break him.