Al-Qawa'id al-NuraniyyaIbn Taimiya

[al-Nisā: 135], thereby encompassing all the prayer’s actions and requiring constancy throughout them; or it may mean standing as opposed to sitting. In that case, it encompasses both the standing before bowing and the standing after it, and entails prolonging the standing. This is the qunūt that includes supplication, such as qunūt during calamities and qunūt in the dawn prayer according to those who recommend observing it regularly.

Once this requirement is established, the obligation of remaining still in all the other actions follows a fortiori.

The first interpretation is further supported by the hadith of Zayd ibn Arqam found in both Sahih collections. He said: “One of us would speak to the man beside him during prayer. Then the verse, ‘Stand before Allah in devout obedience’ [al-Baqarah: 238], was revealed, whereupon we were commanded to remain silent and forbidden to speak.” He reported that they had previously spoken during prayer, and it is well known that refraining from addressing other people is obligatory throughout the prayer. This therefore entails the command to observe qunūt throughout the prayer. The command to observe qunūt also indicates that one must refrain from speaking to people, because qunūt means constancy in obedience. Whoever occupies himself with addressing other people ceases to occupy himself with prayer, which is the worship and obedience of Allah, and thus is not remaining constant in obedience to Him.

For this reason, when the Prophet—peace and blessings be upon him—was greeted but did not return the greeting, although he had previously done so, he said: “Prayer certainly keeps one occupied.” He thus explained that prayer contains that which occupies the worshipper from addressing people. This is the qunūt within it, namely constancy in obedience. Hence, according to the majority of scholars, it is permissible to alert someone who has forgotten by means of the recitation and glorification prescribed in prayer, because that does not distract him from it or conflict with the qunūt observed therein.

[النِّسَاءِ: ١٣٥] فَيَعُمَّ أَفْعَالَهَا، وَيَقْتَضِي الدَّوَامَ فِي أَفْعَالِهَا، وَإِمَّا أَنْ يَكُونَ الْمُرَادُ بِهِ: الْقِيَامَ الْمُخَالِفَ لِلْقُعُودِ، فَهَذَا يَعُمُّ مَا قَبْلَ الرُّكُوعِ وَمَا بَعْدَهُ، وَيَقْتَضِي الطُّولَ وَهُوَ الْقُنُوتُ الْمُتَضَمِّنُ لِلدُّعَاءِ، كَقُنُوتِ النَّوَازِلِ وَقُنُوتِ الْفَجْرِ عِنْدَ مَنْ يَسْتَحِبُّ الْمُدَاوَمَةَ عَلَيْهِ. وَإِذَا ثَبَتَ وُجُودُ هَذَا ثَبَتَ وُجُوبُ الطُّمَأْنِينَةِ فِي سَائِرِ الْأَفْعَالِ بِطَرِيقِ الْأَوْلَى وَيُقَوِّي الْوَجْهَ الْأَوَّلَ: حَدِيثُ زَيْدِ بْنِ أَرْقَمَ الَّذِي فِي الصَّحِيحَيْنِ عَنْهُ قَالَ: " «كَانَ أَحَدُنَا يُكَلِّمُ الرَّجُلَ إِلَى جَنْبِهِ فِي الصَّلَاةِ، فَنَزَلَتْ ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨] قَالَ: فَأُمِرْنَا بِالسُّكُوتِ وَنُهِينَا عَنِ الْكَلَامِ» " حَيْثُ أَخْبَرَ أَنَّهُمْ كَانُوا يَتَكَلَّمُونَ فِي الصَّلَاةِ، وَمَعْلُومٌ أَنَّ السُّكُوتَ عَنْ خِطَابِ الْآدَمِيِّينَ وَاجِبٌ فِي جَمِيعِ الصَّلَاةِ، فَاقْتَضَى ذَلِكَ الْأَمْرَ بِالْقُنُوتِ فِي جَمِيعِ الصَّلَاةِ، وَدَلَّ الْأَمْرُ بِالْقُنُوتِ عَلَى السُّكُوتِ عَنْ مُخَاطَبَةِ النَّاسِ؛ لِأَنَّ الْقُنُوتَ هُوَ دَوَامُ الطَّاعَةِ، فَالْمُشْتَغِلُ بِمُخَاطَبَةِ الْعِبَادِ تَارِكٌ لِلِاشْتِغَالِ بِالصَّلَاةِ الَّتِي هِيَ عِبَادَةُ اللَّهِ وَطَاعَتُهُ، فَلَا يَكُونُ مُدَاوِمًا عَلَى طَاعَتِهِ؛ وَلِهَذَا قَالَ النَّبِيُّ ﷺ لَمَّا سُلِّمَ عَلَيْهِ وَلَمْ يَرُدَّ بَعْدَ أَنْ كَانَ يَرُدُّ: " «إِنَّ فِي الصَّلَاةِ لَشُغْلًا» " فَأَخْبَرَ أَنَّ فِي الصَّلَاةِ مَا يَشْغَلُ الْمُصَلِّيَ عَنْ مُخَاطَبَةِ النَّاسِ، وَهَذَا هُوَ الْقُنُوتُ فِيهَا، وَهُوَ دَوَامُ الطَّاعَةِ؛ وَلِهَذَا جَازَ عِنْدَ جُمْهُورِ الْعُلَمَاءِ تَنْبِيهُ النَّاسِي لِمَا هُوَ مَشْرُوعٌ فِيهَا مِنَ الْقِرَاءَةِ وَالتَّسْبِيحِ؛ لِأَنَّ ذَلِكَ لَا يَشْغَلُهُ عَنْهَا، وَلَا يُنَافِي الْقُنُوتَ فِيهَا

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