Surah Al-Furqaan (25) — Ayah 73

(Ayah 73) {وَ الَّذِيْنَ اِذَا ذُكِّرُوْا بِاٰيٰتِ رَبِّهِمْ …:} "They do not fall down deaf and blind," rather, they listen with deep thought and accept their profound effect. In this, there is a rebuke to the disbelievers that when they hear the verses of their Lord, they are not affected in the least, but instead remain firmly entrenched in their disbelief. This is the depiction that Nuh (peace be upon him) has drawn of the disbelievers of his people, he said: «{ وَ اِنِّيْ كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوْۤا اَصَابِعَهُمْ فِيْۤ اٰذَانِهِمْ وَ اسْتَغْشَوْا ثِيَابَهُمْ وَ اَصَرُّوْا وَ اسْتَكْبَرُوا اسْتِكْبَارًا }» [ نوح : ۷ ] "And indeed, whenever I invited them so that You might forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with great arrogance." For the description of this state of the disbelievers, see Surah Ha Mim As-Sajdah (5, 26). Zamakhshari said that this does not mean that the servants of the Most Merciful do not fall down when they hear the admonition with the verses, but rather it means that they do not fall down deaf and blind, but fall down while listening and seeing, as He said: «{ اِنَّمَا يُؤْمِنُ بِاٰيٰتِنَا الَّذِيْنَ اِذَا ذُكِّرُوْا بِهَا خَرُّوْا سُجَّدًا وَّ سَبَّحُوْا بِحَمْدِ رَبِّهِمْ وَ هُمْ لَا يَسْتَكْبِرُوْنَ۠ }» [ السجدۃ : ۱۵ ] "Only those believe in Our verses who, when they are reminded by them, fall down in prostration and glorify the praise of their Lord, and they are not arrogant." And He said: «{ اِذَا تُتْلٰى عَلَيْهِمْ اٰيٰتُ الرَّحْمٰنِ خَرُّوْاسُجَّدًا وَّ بُكِيًّا }» [ مریم : ۵۸ ] "When the verses of the Most Merciful were recited to them, they would fall down in prostration and weeping."

73-1. That is, they do not turn away from them with indifference and heedlessness as if they are deaf who do not hear at all, or blind who do not see at all. Rather, they listen with reflection and attention, and make them an adornment for their ears and a safeguard for their lives.

73. And when they are reminded of the verses of their Lord, they do not fall upon them deaf and blind [90], but accept them with deep reflection [91].

[90]
The Argument of Those Who Subject Revelation to Reason from This Verse of the Quran:

That is, when Allah’s servants are reminded and admonished with the signs of Allah, their hearts are fully affected by this admonition. As a result, they fall in prostration before Allah. Some rationalists interpret this verse to mean that when Allah’s servants hear the verses, they do not fall upon them without thought, but only accept them if those verses are in accordance with reason, and from this they further conclude that there is no command in the Quran that is not in accordance with human reason. In this way, they make divine revelation subordinate to reason. This is their attitude towards the Quran, and you can yourself imagine what their attitude towards the Prophetic hadith might be. Whereas, all the devotional matters in religion are such that reason cannot reach them. For example, why does wudu break due to hadath or the passing of wind, and why must the clean parts of the body be washed again? Or, for instance, if the name of Allah is not mentioned at the time of slaughter, why does the animal become unlawful, and what change occurs in its meat that its consumption is declared haram? And there are countless such examples. Thus, in terms of the real meaning, the purpose of this verse is to ponder over and be affected by the signs of Allah, but for rationalists, the purpose of this verse is to test Allah’s commands on the touchstone of reason; if they measure up, they are accepted, otherwise, they are interpreted away.

[91]
Along with Striving to Make the Family Religious, Supplication is Also Necessary:

During the Makkan period, the lives of Muslims were such that if the father was Muslim, the children were disbelievers, and if the children were Muslim, the parents were disbelievers. If the husband was Muslim, the wife was a disbeliever, and if the wife was Muslim, the husband was a disbeliever. This situation further increased the troubles of the Muslims. Therefore, among the qualities of Allah’s servants, one quality mentioned is that they also keep praying that our spouses and our children may also be granted the wealth of faith, so that this anxiety and grief of ours may be alleviated. It should be clear that just as every woman’s husband is her spouse, in the same way, every man’s wife is his spouse, and children belong to both; in this respect, this supplication is equally for every Muslim man and woman. Furthermore, this supplication is not restricted to the Muslims of that era alone; its need remains in every era. Wife and children are such things that a person naturally loves, and they become a means of trial for him, so just as it is necessary for every Muslim to supplicate for good for himself, in the same way, it is necessary for him to supplicate for them as well, so that they do not become a cause of trouble for him by remaining disobedient to Allah and estranged from the religion, but rather, by becoming obedient to Allah and servants of the religion, they become the coolness of his eyes.