I say: He transmitted these last two statements from al-Junayd with chains of transmission, whereas he reported the first without a chain. These two statements are explicit, while the first is general. If the first statement is reliably preserved from al-Junayd, it may refer to listening sanctioned by the religion, for mercy descends upon those who engage in it. As Allah Most High says:

“When the Quran is recited, listen to it and remain silent, so that you may receive mercy.” [Surah al-Aʿrāf 204]

He thus states that listening to the Quran is a means of receiving mercy.

The Prophet, may Allah bless him and grant him peace, said in an authentic hadith:

“No people gather in one of Allah’s houses, reciting Allah’s Book and studying it together, without mercy enveloping them, tranquillity descending upon them, the angels surrounding them, and Allah mentioning them among those who are with Him.”

Allah has mentioned in several places in His Book that mercy is attained through the Quran. For example, He Most High says:

“We send down of the Quran that which is a healing and a mercy for the believers.” [Surah al-Isrāʾ]

And He says:

“This is enlightenment from your Lord, and guidance and mercy for people who believe.” [Surah al-Aʿrāf 203]

And He says:

“We have sent down to you the Book as a clarification of all things, and as guidance and mercy.” [Surah al-Nahl 89]

This is made clear by the fact that, in their usage, the term ‘listening’ includes listening sanctioned by the religion, such as listening to the Quran, religious sermons, and religious exhortation. Abū al-Qāsim included