Tas'aar, and tas'ara: with emphasis and without emphasis. It is said: 'A'sa'ar khadduhu, and sa'rahu, and sa'rahu: like saying 'a'lahu and 'a'lah and 'a'lah: meaning the same. And as-sar and as-sayd: a disease that afflicts the camel, causing its neck to twist. The meaning is: turn towards the people with your face in humility, and do not turn them your cheek and your side, as the arrogant do. He intended:

And do not walk with merriment, or he placed the source in the position of a state meaning merrily. It is permissible that he means: and do not walk for the sake of merriment and arrogance, meaning do not let your purpose in walking be idleness and arrogance, as many people walk for that reason, not for the sufficiency of a religious or worldly matter. This is similar to His saying, the Exalted: And do not be like those who went out from their homes in arrogance and to show off to the people.

And al-mukhtaal: is the opposite of the one who walks merrily, and likewise al-fakhoor for the one who turns his cheek in pride. And be moderate in your walking and be just in it, so that it is a walking between two walks: do not walk like the slow-moving, nor leap like the agile. The Messenger of Allah, blessings and peace be upon him, said: 'The speed of walking takes away the dignity of the believer.'

This was narrated from the hadith of Abu Huraira and Abu Sa'id and Ibn Umar, and Ibn 'Adi narrated it from the narration of Ammar ibn Murtad, and it is weak. However, it was supported by the narration of Al-Walid ibn Salamah, and he said: from Ibn Abi Dh'ib from Al-Mughira from Abu Sa'id and Al-Walid ibn Salamah. There is another chain narrated by Ibn 'Adi from his narration from Amr ibn Suhban from Nafi' from Ibn Umar, and Abu Nu'aym narrated it in al-Hilya from the way of Abu Ma'shar from Sa'id from Abu Huraira, and its chain is also weak.

As for the saying of Aisha regarding Umar, may Allah be pleased with them both: 'He used to walk quickly,' she intended the speed that is above the slow-moving. And it was read: 'And be moderate,' by cutting the hamzah, meaning: aim correctly in your walking, like the archer when he aims his arrow towards the target.

And lower your voice, and lessen it, and shorten it, from your saying: so-and-so lowers from so-and-so if he shortens it and diminishes it. The most unpleasant of sounds, or the most frightening, from your saying: a thing that is naker, if the souls reject it and are frightened by it and turn away from it. And the donkey is a metaphor for severe blame and insult, and likewise its braying.

And their aversion to mentioning it in its entirety and their avoidance of its name: is that they use a nickname for it and prefer not to state it explicitly, saying: 'the long-eared one,' just as they use nicknames for repulsive things. It has been counted among the bad manners: that the mention of the donkey occurs in the gathering of people of nobility.

And among the Arabs, there are those who do not ride the donkey out of disdain, even if walking tires them. The comparison of those who raise their voices to donkeys, and the representation of their voices as braying, has been made to remove the speech from the term of comparison and to present it as a metaphor - even if they are made donkeys and their voices are braying - and it is a strong exaggeration in blame and a severe discouragement from raising one's voice and a recommendation against it. It is a reminder that it is something disliked by Allah.

If you say: why is the voice of the donkeys mentioned in the singular and not in the plural? I say: the intention is not to mention the voice of each individual of this kind until it is gathered, but rather the intention is that every kind of speaking animal has a voice, and the most rejected of these kinds is the voice of this kind, thus it must be mentioned in the singular.