Surah al-A`raf (The Elevated Places) 7 : 204

Overview (Verses 204 - 206)

Mercy Through Listening to the Qur’ān

Because the Qur’ān is such, the believers are given an express directive: “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” (Verse 204) This verse comes towards the end of the sūrah which begins with a clear reference to the Qur’ān: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2)

The sūrah then gives a final directive: “And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening; and do not be negligent. Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verses 205-206)

There are various reports suggesting different situations when the order applies to listen attentively and in silence to Qur’ānic recitation. Some scholars are of the view that it applies in obligatory prayer when the imām reads aloud. An authentic ĥadīth related by Imām Aĥmad as well as Abū Dāwūd, al-Tirmidhī, al-Nasā’ī and Ibn Mājah mentions a report by Abū Hurayrah that one day, on finishing a prayer in which he recited aloud, the Prophet said: “Has any of you read something of the Qur’ān while I was reading?” A man said: “Yes, Messenger of God!” The Prophet said: “I was wondering why the Qur’ān was being pulled away from me.” From that day, people stopped reading the Qur’ān in prayer when the Prophet was reading aloud. Another report mentions that `Abdullāh ibn Mas`ūd, a leading scholar among the Prophet’s companions, was praying when he heard some people in the congregation reading the Qur’ān with the imām. When he finished, he said: “When will you understand? When will you use your reason? You must do as God has commanded you: “When the Qur’ān is recited, hearken to it and listen in silence.” (Verse 204)

Other scholars say that this was a directive to the Muslims so that they do not do like the unbelievers who used to come to the Prophet when he stood for prayer and would say to one another in Makkah: “Do not listen to this Qur’ān. Cut short its recital with booing and laughter, so that you may gain the upper hand.” (41: 26) In reply to them, God revealed this verse: “When the Qur’ān is recited hearken to it and listen in silence.” (Verse 204) Al-Qurţubī mentions this and says that it was revealed in relation to prayer.

“And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening.” (Verse 205) This is to ensure that our hearts remain in contact with God at both ends of the day. Remembering God is not limited to these two times; indeed it must be present all the time. We should be constantly on our guard against slipping into error. But in these two particular periods we can observe the clear change that takes place in the universe as the night changes into day, and the day changes into night. Human hearts feel in touch with the universe around them, as they witness how God accomplishes this transition of day and night and the great change that takes place as one gives way to the other.

“Do not be negligent”. (Verse 205) This is a reference to people who neglect to remember God, not by word of mouth, but in their hearts and minds. It is the remembrance that keeps the heart alive to deter man from doing anything or following any course in which he feels embarrassed to be seen by God, and who watches God before doing anything. This is the type of remembering God that is ordered here. Otherwise, it would not be true remembrance of God if it does not lead to obeying Him and implementing His orders.

Ibn Kathīr does not accept the interpretation of Ibn Jarīr al-Ţabarī and others who say that this statement is an order to anyone who is listening to the Qur’ān to remember God in this particular fashion. He says that this view has not been endorsed. What is meant here is to emphasize the importance of people remembering God at all times, particularly in the morning and evening, so that they may not be among the negligent. The angels are praised because they glorify God at all times, without hesitation or slackening. Hence, they are described here as follows: “Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verse 206) Their action is praised here so that people can follow their suit in their worship and obedience of God.

God then gives the example of angels commanding a high position. They do not entertain any tempting or evil thought, because Satan has no influence on their nature. They have no overpowering desire or fleeting whim. Nevertheless, they constantly glorify God and extol His praises. They are never too proud to worship Him. Man has a much more pressing need to remember God, glorify Him and worship Him. He has a difficult road to cover. By nature, he is susceptible to Satan’s temptation. Negligence may lead him to ruin. He has a limited ability which can only be increased through worshipping God and glorifying Him: “Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verse 206)

We feel that what Ibn Kathīr says and the ĥadīths he quotes show how the Qur’ān and the Prophet’s guidance were able to give the Arabs true knowledge of their Lord and the nature of the universe around them. From their questioning and the reply given to them we recognize how far they were brought by means of the glorious Qur’ān and the Prophet’s instructions. They were far removed from their past, and in this they recognized God’s blessings and mercy.

God’s remembrance is not the mere mentioning of His name verbally; it can only be achieved when both heart and mind are brought into it. It is the type of remembrance that makes hearts tremble and minds respond. Unless it is coupled with a feeling of humility and awe, it will not be true remembrance of God. Indeed, it could border on impoliteness towards God. When we remember God, we should think of His greatness, fear His punishment and hope for His mercy. Only in that way, can we achieve spiritual purity. When we mention His name as we remember His greatness, and we join the physical action with the spiritual, we must show our humility, speaking in a low voice, without singing or showing off.

God — limitless He is in His glory— knows that at these two particular times, human hearts are most likely to be impressed and to respond positively. There are frequent directives in the Qur’ān to remember God and glorify Him at the time when the whole universe appears to interact with the human heart, sharpen its impressions, and motivate it to remain in touch with God Almighty: “Bear with patience whatever they may say, and extol your Lord’s limitless glory and praise before the rising of the sun and before its setting, and in the night too, extol His glory, and at every prayer’s end.” (50: 39-40) “Extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment.” (20: 130) “Bear in mind your Lord’s name early in the morning and before sunset, and during some of the night, and prostrate yourself to Him, and extol His limitless glory throughout the long night.” (76: 25-26)

There is no need to say that this order to remember God at this particular time was before the daily prayers were made obligatory at their appointed times, because this may give the impression that these obligatory prayers have superseded this order. The fact is that this remembrance of God is wider than obligatory prayers. Its timing and its form are not limited to obligatory prayer. It may be a remembrance in private, or something in which both heart and mouth share without the movements that prayer includes. It is indeed wider than that, because it involves constant remembrance of God’s Almightiness, when one is alone or with people, before any action, large or small, and before resolving to do anything. However, the early morning, the end of the day as the sun begins to set, and the depth of the night are mentioned because these are times that have special appeal to human hearts. God who has created man and who knows his nature is fully aware of all this.

Another reason for revealing this verse is mentioned by Ibn Jarīr al- Ţabarī who quotes `Abdullāh ibn Mas`ūd as saying: “Some of us used to greet others in prayer, but then the Qur’ānic verse was revealed which says, “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” In his commentary on the Qur’ān, al-Qurţubī mentions a report by Muhammad ibn Ka`b al-Qurażī who says, “When God’s Messenger used to read the Qur’ān aloud in prayer, those in the congregation read with him. When he said, `In the name of God, the Merciful, the Beneficent,’ they would say likewise, until he finished reading the Fāţiĥah and another sūrah. The situation continued like that for some time until the verse was revealed which says, “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” This suggests that the order to listen attentively to the Qur’ān means to stop reading it aloud with the Prophet when he recited it in prayer.

Al-Qurţubī also mentions a report by Qatādah concerning this verse, which says: “A man may come when a prayer is in progress and ask people in the congregation: `How many rak`ahs have you completed? How many are left?’ Then God revealed this verse: `When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.’” Mujāhid also mentions that they used to speak in prayer, and then God ordered them to listen so that they may be graced with mercy.

Those who consider this verse to apply only to recitation in prayer quote a report mentioned by al-Ţabarī which mentions that a man named Ţalĥah saw `Aţā’ ibn Abī Rabāĥ, a leading scholar, talking to `Ubayd ibn `Umayr when a man was reading the Qur’ān. Ţalĥah said to them: “should you not be listening to the recitation so that you receive what has been promised? (i.e. referring to God’s mercy which is promised to those who listen attentively to the Qur’ān). They looked at me, and continued their conversation. I repeated what I said, and they looked at me and said: that relates to prayer.” In his commentary on the Qur’ān, Ibn Kathīr also mentions that Sufyān al-Thawrī, a leading scholar of the early period of Islam, also mentions that this verse applies to prayer only. Several scholars are of the view that if a man is reading the Qur’ān in any situation other than prayer, then people may speak if they wish.

Other scholars, such as Sa`īd ibn Jubayr, `Amr ibn Dīnār, Yazīd ibn Aslam and `Abdullāh ibn al-Mubārak suggest that the Qur’ānic verse applies to recitation in prayer and in sermons that are given on Fridays and on weekdays. Al-Qurţubī says that such a suggestion “is not practically sound, because the Qur’ān constitutes only a small portion of such sermons, when people are required to listen to all the sermon. Besides, this verse is a Makkan revelation, when there was no sermon or Friday prayer held in Makkah.”

Al-Qurţubī mentions in his commentary on the Qur’ān a report by al-Naqqāsh who says: all commentators on the Qur’ān are unanimous that listening attentively to the Qur’ān in obligatory and voluntary prayer is a binding duty. Al-Naĥĥās says: from the linguistic point of view, this attentive listening must apply in all situations, unless we have cause to believe that it is restricted.

For our part, we do not feel that any of the causes for the revelation of this verse restricts it to recitation in prayer, whether obligatory or voluntary. The verse mentions a general statement that need not be restricted by the cause of its revelation. It is more appropriate to say that this is a general statement, unrestricted in application. Whenever the Qur’ān is recited, listening attentively to it is the proper course of action, because it demonstrates people’s respect of the Qur’ān, the word of God the Almighty. When God speaks, it behoves human beings to listen attentively. Besides, this listening is in the hope of being graced with mercy. What restricts that to prayer only? Whenever the Qur’ān is recited, and people listen attentively to it, they may understand and respond to it. This puts them in a position which may bring them mercy in this life and in the life to come as well.

People incur a great loss that cannot be compensated when they turn away from the Qur’ān. At times, listening to one verse of the Qur’ān brings about remarkable interaction, response, clear insight, appreciation, reassurance together with an enlightened understanding that can only be appreciated by a person who has had a similar experience. When the Qur’ān is listened to carefully, not merely heard for enchantment and pleasure by its recitation, it provides the listener with a clear, penetrative insight, reassurance, knowledge, energy and a firmly positive attitude that cannot be produced by any other means.

To view the fundamental facts of existence and the basic realities of life, through the Qur’ānic description, and to view human life itself, its nature and needs, through Qur’ānic statements, is of immense value. It provides clear and accurate insight that helps man to approach life in a totally different spirit from that provided by all human philosophies and doctrines. All that invites God’s mercy. It can take place in prayer and in other situations as well. We do not find any reason to restrict this general Qur’ānic directive to prayer only, as mentioned by al-Qurţubī and others.