Transliteration:( Wa izaa quri'al Quraanu fastami'oo lahoo wa ansitoo la 'allakum turhamoon )
459. This verse serves as a proof for the validity of vocal Zikr because listening and maintaining silence can only take place when the Holy QUR'AAN is being recited aloud. It should be remembered that the instruction regarding recitation of the QUR'AAN is different to the instructions regarding teaching of the QUR'AAN. Many children can collectively learn the QUR'AAN even if they recite it aloud, because this is teaching of the QUR'AAN, not recitation of it. Mere reciting aloud of the QUR'AAN on collective basis is not permissible. In fact the correct procedure is to listen to the recitation silently. Some people who recite the QUR'AAN aloud, collectively, in a Khatam Shareef, should know that this is not allowed.
460. From this verse we learn that recitation of Surah Fateha for the Muqtadee behind the Imam is not permissible, no matter whether the Imam recites the QUR'AAN loudly or silently. If recitation of Surah Fateha for the Muqtadee was obligatory, then joining the Imaam in Ruku would not have made it possible to save the raka'at. This was the school of thought of the majority of Companions. In fact this verse is there to stop the Muqtadee from reciting Surah Fateha because the following verse abrogated talking in Salaah: "And stand before Allah Almighty with devotion." (S2:V238). (Hanafi)
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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)â€) ï´¿41:26ï´¾. 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.)
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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