'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "O my son, if it were the weight of a mustard seed, and it were in a rock or in the heavens or in the earth, Allah would bring it forth. Indeed, Allah is Subtle and All-Aware." "O my son, establish prayer, and enjoin what is right and forbid what is wrong, and be patient over what befalls you. Indeed, that is of the matters [requiring] determination." "And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like every self-deluded boaster." "And be moderate in your pace and lower your voice. Indeed, the most disagreeable of sounds is the braying of donkeys." The meaning: And Luqman said: O my son, and this saying from Luqman is intended to inform his son of the extent of Allah's ability, and this is the point that he could make him understand. For it is said that the mustard seed cannot be perceived by the senses, as it does not weigh down a scale. This verse indicates that Allah, the Exalted, has encompassed it with knowledge. And His saying: "the weight of a mustard seed" is a phrase that applies to jewels, meaning: the measure of a seed, and it applies to deeds, meaning: what it weighs in terms of equivalence of a seed. The apparent meaning of the verse is that he intended something from the hidden things, the measure of a seed, and this is supported by what has been narrated that 'the son of Luqman asked his father about the seed that falls into the sea; does Allah know it?' So Luqman responded to him with this verse. Many of the interpreters mentioned that he meant deeds, sins, and acts of obedience, and this is supported by His saying: "Allah would bring it forth," meaning: it does not escape Him. With this meaning, the admonition contains encouragement and fear. This is in addition to clarifying the power of Allah, the Exalted, and in the other saying, there is neither encouragement nor fear. Among what supports the saying of those who said: "it is from the jewels" is the reading of 'Abd al-Karim al-Jazari: "and it would be" with a kasra on the kaf and a shadda on the noon, from the meaning of covering, which is the thing that is covered. The majority of people read: "if it were" with the ta' above, "the weight of" in the accusative as the news of "was," and its subject is implied, its estimation being: your question - as has been narrated - or: the sin or the act of obedience according to the second saying, and the pronoun in "if it were" refers to the story. Nafi' alone read with the ta' "the weight of" in the nominative as the subject of "was," and it is complete, and it is ascribed to the weight with a sign of femininity because it is added to a feminine noun which is from it. This is like the poet's saying: 'We walked as the spears swayed, shaken by the passing winds.' And this is the reading of al-A'raj and Abu Ja'far. And His saying: "and it were in a rock," it is said: he meant the rock that is on the earth and the fish and the water, and it is on the back of an angel, and it is said: it is a rock in the wind. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: All of this is weak; there is no chain to establish it. Rather, the meaning of the speech is exaggeration and emphasis in understanding, meaning: that His ability is like what could be in the folds of a rock, and what could be in the heavens and in the earth. And Qatadah read: "and it would be" with a kasra on the kaf and lightening: from: and it would be.

(p-51) And His saying: ﴿Allah will bring it﴾, if he means the jewel, the meaning is: He will bring it if there is a need for that, or if it is a provision and the like. And if he means the deeds, then its meaning is: He will bring its mention and preservation so that He may reward for it with reward or punishment. And 'Subtle, All-Aware' are two attributes suitable for manifesting the wonders of ability.

Then he advised his son about the greatness of the acts of obedience, which are prayer, enjoining what is good, and forbidding what is wrong. This is meant after he himself has complied with certainty and refrained from what is wrong. Here, these are the acts of obedience and virtues altogether.

And His saying: ﴿And be patient over what has afflicted you﴾ necessitates encouragement to change the wrong, even if harm befalls you. It indicates that the one who changes may be harmed at times. This amount is in the direction of urging and strength in the cause of Allah, the Exalted and Majestic, while regarding obligation, it is not.

And His saying: ﴿Indeed, that is of the determined matters﴾ means: of what Allah has determined and commanded. It is possible that this is from the noble morals and the resolutions of the people of resolve and those who tread the path of salvation. The first is more correct, and both were said by a group.

Nafi', Abu Amr, Hamzah, Al-Kisai, and Ibn Muhaysin read: 'And do not turn your cheek away.' Ibn Kathir, Asim, Ibn Amir, Al-Hasan, Mujahid, and Abu Ja'far read: 'And do not turn away.' Al-Jahdari read: 'And do not turn away' with the ص (sad) being silent, and the meanings are similar. And صَعَر (saar) means: inclination, and from it is the saying of the Bedouin: 'And time has made my cheek inclined after I established its inclination,' and from it is the saying of Amr ibn Hunay al-Taghlibi:

And we, if the tyrant turns his cheek away, ∗∗∗ we establish for him from his inclination to be upright.

(p-52) That is: 'So be upright,' Abu Ubaidah said. And Abu Ubaidah recited: 'So be upright,' and this is a mistake; because the rhyme of the poetry is weak. And in another verse:

We established for him from his cheek that has turned away.

So the meaning is: And do not turn your cheek away from the people in arrogance towards them, and in self-admiration, and in contempt for them. This is the interpretation of Ibn Abbas - may Allah be pleased with both of them - and a group. It is also possible that he means the opposite, that is: And do not ask or plead due to poverty. The first is more apparent due to the indication of mentioning arrogance and pride afterwards. And Mujahid said: 'And do not turn away' meant by it to disregard and abandon because of his brother.

And 'praise' means: vigor, and 'walking in joy' is without occupation and for no need. The people of this character are attached to pride and arrogance. The joyful one is haughty in his walk. And he (ﷺ) said: 'Whoever drags his garment in arrogance, Allah will not look at him on the Day of Resurrection.' And he said: 'While a man from the Children of Israel was dragging his garment in arrogance, Allah caused the earth to swallow him, and he will continue to sink in it until the Day of Resurrection.' And Mujahid said: The arrogant one is the one who counts what he has given and does not thank Allah, Blessed and Exalted. He said: And in the wording, pride is in lineage and other than that.

And because he forbade him from the blameworthy character, he prescribed for him the noble character that he should practice, which is moderation in walking. This means that he should not be hurried in rushing, nor should he be slow and diminish, in the manner of what the speaker said:

All of us walk slowly. All of us seek game, except for Amr ibn Ubaid. And that he should not walk arrogantly and boastfully, and similar to this is not intended. And lowering the voice is more appropriate for the speaker and easier for the listener and his understanding. Then he opposed by imitating the sound of donkeys in the manner of comparison, meaning: that is what is far from lowering the voice, for it is the most unpleasant of sounds. Thus, everything that is far from lowering the voice among the sounds of humans is in the way of that. And in the hadith: "When you hear the braying of donkeys, seek refuge with Allah from the devil, for they have seen a devil." And Sufyan al-Thawri said: The cries of everything are glorification, except for the braying of donkeys. And 'Ata said: The braying of donkeys is a supplication against the oppressors. And 'Ankar' means the most ugly and frightening, and 'Ankar' is a term that encompasses the blameworthy aspects of loud sounds. The Arabs used to boast about the loudness of their voices, according to the character of ignorance, and from this is the saying of the poet: Loud is the speech, loud is the sneezing, loud is the drinking, loud is the livestock. And he runs towards the eye like the run of the oppressor, and he rises above men with a general character. So Allah, the Exalted, prohibited this character of ignorance. And His saying: "The sound of the donkey" intended by the sound is the name of the genus, and that is why it came in the singular form. Ibn Abi Abla read: "Indeed, the most unpleasant of sounds is the sounds of donkeys" in the plural in the second without the 'lam.' And lowering is the return of the overflow of something, like sight, the reins of the she-camel, the voice, and others.