Permissibility of falling asleep to Quran recitations

Asalamu Alaykum warahmatullahi wabarakatu
I just wanted to ask, is it permissible to fall asleep while listening to Quran being recited from a phone?
Thank you for your time.

Wa alaykum assalam
İ believe it's wrong to fall asleep to Quran recitation as a regular daily practice.
However, if it happens on a rare occasion while not in your control, it's excusable.
Allah knows best.

wa alaikum salam wa rahmatullahi wa barakatuh,

your question is connected to verse about listening to the quran so i will show you an tafsir of it from the zaydi sources, written by one of the great scholars of the zaydiyya, Yusuf Ibn Ahmad al-Thala'i -radiyallahu anhu-, he said:

Allah Almighty says:
“And when the Qur’an is recited, then listen to it and be silent, that you may receive mercy” [Al-A‘rāf 7:204].

Revelation (Asbāb an-Nuzūl):

It was said that people used to speak during prayer and greet one another, so they were prohibited from doing that and were commanded to listen attentively, according to Ibn ʿAbbās, Ibn Masʿūd, Abū Hurayrah, az-Zuhri, Mujāhid, adh-Dhahāk, as-Suddī, al-Ḥasan, Qatādah, ʿUbayd ibn ʿUmayr, and ʿAṭā’ ibn Abī Rabāḥ.

Abū Hurayrah narrated that it was revealed about a man from the Ansar who would recite along with the Prophet ﷺ whenever he recited something, so this verse was revealed. It is also said that it was revealed regarding the sermon (khutbah), according to Saʿīd ibn Jubayr and others.

It was also said that it was revealed about raising voices behind the Messenger ﷺ during prayer or when they heard mention of Paradise or Hellfire, according to Abū Hurayrah and al-Kalbī.

It was said that the disbelievers used to tell one another: “When the Prophet ﷺ prays, do not listen to the Qur’an and distract yourselves.”

When Ahmad ibn Hanbal was asked about this, he said: the scholars agreed that it was revealed regarding prayer.

Benefit of the verse: It commands attentiveness when hearing the Qur’an. Its apparent meaning is general both in prayer and outside of it but by consensus, the obligation outside prayer is lifted, and it remains obligatory in prayer.

Al-Zamakhsharī said: being silent when hearing it outside prayer is recommended (sunnah).

Al-Ḥasan and Abū Muslim said: be attentive wherever the Qur’an is heard.

Abū ʿAlī said: this was in the early period of conveying the message so that people would understand and learn.

ʿUmar ibn ʿAbd al-ʿAzīz said: attentiveness is required at every admonition.

This also relates to the ruling of recitation by the follower (ma’mūm) behind the Imam, on which scholars have different views:

First opinion: According to al-Qāsim, al-Hādī, which is apparent in the view of many scholars, including Mālik, az-Zuhri, Aḥmad, Isḥāq, and early ash-Shāfiʿī: the follower recites quietly, and listens attentively when the Imam recites aloud. This is narrated from Zayd ibn ʿAlī, Aḥmad ibn ʿĪsā, ʿAbdullāh ibn al-Ḥasan, and Mūsā ibn ʿAbdullāh. The evidence is threefold:

1. The apparent wording of the verse: “And when the Qur’an is recited, then listen to it and be silent.”

2. Reports regarding the reason for its revelation.

3. Reports from the Prophet ﷺ, including the narration of Zayd ibn ʿAlī from his father, from his grandfather, from ʿAlī # who said: they recited behind him ﷺ, and he ﷺ said: “You have confused me, do not do this.”

wa salam