Transliteration:( Wa izaa quri'al Quraanu fastami'oo lahoo wa ansitoo la 'allakum turhamoon )
And when the Qur'an is recited, listen to it and be silent [459], so that you may be shown mercy [460].
This verse commands that when the Qur’an is being recited, one must listen attentively and remain silent, affirming the importance of vocal recitation. The instruction implies that the Qur’an is being recited aloud, not silently. It distinguishes between recitation and teaching—in teaching environments, such as children memorizing together, collective aloud reading is permitted. However, collective loud recitation, such as in Khatam Shareef, without instructional purpose, is not permissible. The proper method is to listen quietly with reverence and attention.
From this verse, it is also understood that a follower (Muqtadee) should not recite Surah Al-Fātiḥah behind the Imam, whether the Imam recites aloud or silently. If recitation by the follower were obligatory, then joining in Rukū‘ would not preserve the Rak‘ah, which is contrary to the practice of many Companions. This verse enforces listening silently in Salah, and is supported by the verse: “And stand before Allah with devotion” (Surah Al-Baqarah 2:238), which abrogates speaking—even recitation—during Salah for the follower (per Hanafi view).
204. So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy.
After Allah mentioned that this Qur’an is a clear evidence, guidance and mercy for mankind, He commanded that one listen to the Qur’an when it is recited, in respect and honor of the Qur’an. This is to the contrary of the practice of the pagans of Quraysh, who said,
(“Listen not to this Qur’an, and make noise in the midst of its (recitation)”) ﴿41:26﴾. Ibn Jarir reported that Ibn Mas`ud said; “We would give Salams to each other during Salah. So the Ayah of Qur’an was revealed;
(When the Qur’an is recited, then listen to it.)
(7:204) So when the Qur’an is recited, listen carefully to it, and keep silent so that you may, be shown mercy.’[153]
153. The unbelievers are asked to shed their prejudice and to abandon their deliberate indifference to the Qur’an. Whenever the Qur’an is recited to them, they stuff their fingers into their ears and make a lot of noise lest they or any others hear the Qur’an. They should better behave more maturely and make an effort to grasp the teachings of the Qur’an. It is quite likely that their study, of the Book would ultimately make them share with Muslims the blessings of the Qur’an. This is an excellent, subtle and heart-winning approach which simply cannot be over-praised. Those who are interested in learning the art of effective preaching can benefit immensely by, pondering over this Qur’anic verse.
The main purpose of the verse has also been explained. By implication, however, the verse also enjoins people to be silent and to listen attentively to the Qur’an when it is being recited. The verse also provides the basis of the rule that when the leader (imam) is reciting verses of the Qur’an in Prayer, the followers in the congregation should (refrain from reciting and) listen to the recitation in silence. There is some disagreement among scholars on this issue. Abu Hanifah and his disciples are of the view that the followers in the congregation should remain silent, irrespective of whether the the imam is reciting the Qur’an aloud or silently in his mind. On the other hand, Malik and Ahmad b. Hanbal are of the opinion that the followers in the congregation should listen silently only when the Qur’an is being recited aloud. According to Shafi’i, the followers in the congrega tion should also recite the Qur’an regardless of whether the imam is reciting the Qur’an aloud or silently’. His view is based on the Hadith that Prayer without recitation of al-Fatihah is void. (See Ibn Rushd, Bidayat al-Mujtahid, vol. 1, pp. 149-50; Ibn Qudamah, al-Mughni, vol. 1, pp. 562-9 – Ed.)
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