Majmu' al-FatawaIbn Taimiya

and prostration—the two fundamental actions of prayer. Thus it is clear that, just as prayer is obligatory, so too is constancy in it, which entails composure and tranquillity in its actions.

Furthermore, Allah Most High says:

“And seek help through patience and prayer. Indeed, it is burdensome except for the humbly devout.”

This entails censure of those who lack humble devotion. Similarly, He Most High says:

“We appointed the direction of prayer which you previously faced only to make evident who follows the Messenger and who turns back on his heels. It was indeed burdensome, except for those whom Allah guided.”

And He Most High says:

“What you call them to is burdensome to the polytheists.”

Thus, the Book of Allah, Mighty and Majestic, indicates that anyone who finds what Allah loves burdensome is religiously blameworthy for this, and that such an attitude incurs His displeasure. Censure or displeasure arises only from neglecting an obligation or committing something forbidden. Since those who lack humble devotion are censured, this indicates that humble devotion is obligatory.

It is clear that the humble devotion mentioned in His saying:

“Indeed, it is burdensome except for the humbly devout”

must include humble devotion within prayer. If what was intended were humble devotion outside prayer, the meaning would be unsound. For if it were said:

“Indeed, prayer

وَالسُّجُودِ وَهُمَا أَصْلُ أَفْعَالِ الصَّلَاةِ. فَعُلِمَ أَنَّهُ كَمَا تَجِبُ الصَّلَاةُ يَجِبُ الدَّوَامُ عَلَيْهَا الْمُتَضَمِّنُ لِلطُّمَأْنِينَةِ وَالسَّكِينَةِ فِي أَفْعَالِهَا. وَأَيْضًا: فَقَدْ قَالَ اللَّهُ تَعَالَى: {وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إلَّا عَلَى الْخَاشِعِينَ} . وَهَذَا يَقْتَضِي ذَمَّ غَيْرِ الْخَاشِعِينَ. كَقَوْلِهِ تَعَالَى: {وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَى عَقِبَيْهِ وَإِنْ كَانَتْ لَكَبِيرَةً إلَّا عَلَى الَّذِينَ هَدَى اللَّهُ} وَقَوْلِهِ تَعَالَى: {كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إلَيْهِ} . فَقَدْ دَلَّ كِتَابُ اللَّهِ عَزَّ وَجَلَّ عَلَى مَنْ كَبُرَ عَلَيْهِ مَا يُحِبُّهُ اللَّهُ. وَأَنَّهُ مَذْمُومٌ بِذَلِكَ فِي الدِّينِ مَسْخُوطٌ مِنْهُ ذَلِكَ وَالذَّمُّ أَوْ السُّخْطُ لَا يَكُونُ إلَّا لِتَرْكِ وَاجِبٍ أَوْ فِعْلِ مُحَرَّمٍ وَإِذَا كَانَ غَيْرُ الْخَاشِعِينَ مَذْمُومِينَ دَلَّ ذَلِكَ عَلَى وُجُوبِ الْخُشُوعِ. فَمِنْ الْمَعْلُومِ أَنَّ الْخُشُوعَ الْمَذْكُورَ فِي قَوْله تَعَالَى {وَإِنَّهَا لَكَبِيرَةٌ إلَّا عَلَى الْخَاشِعِينَ} لَا بُدَّ أَنْ يَتَضَمَّنَ الْخُشُوعَ فِي الصَّلَاةِ. فَإِنَّهُ لَوْ كَانَ الْمُرَادُ الْخُشُوعَ خَارِجَ الصَّلَاةِ لَفَسَدَ الْمَعْنَى إذْ لَوْ قِيلَ: إنَّ الصَّلَاةَ

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