Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It was revealed about the Jews, as they said ʿUzayr (Ezra) is the son of God. [Ibn ʿAbbās]
2. It was revealed about the Christians of Najran, as they said Jesus is the son of God. [Muqātil]
3. It was revealed about both the Christians and Arab polytheists, as the Christians said Jesus is the son of God, and the polytheists said the angels are His daughters. [Ibrāhīm ibn al-Sarī]
4. It was revealed about the Jews, Christians, and the Arab polytheists. [Al-Thaʿlabī]

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Obedience. [Ibn ʿAbbās, Ibn Jubayr, Mujāhid, Qatādah]
2. Acknowledging servitude (to Him). [ʿIkrimah, al-Suddī]
3. Standing. [al-Ḥasan, al-Rabīʿ] 
According to this view, there are two interpretations:
(i) It means standing to bear witness to their servitude (to God).
(ii) It means standing before Him on the Day of Resurrection.

What meaning of *"qunūt"* is intended in the usage of the term *"qānitūn"* in this verse?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. The apparent meaning is general, but the intended meaning is specific: It means all the people of obedience are obedient to Him.
2. The shadows of the disbelievers prostrate to Allah in the mornings and evenings, thus they are considered obedient in that sense.
3. Every creature is obedient in terms of the effect of Allah's creation upon it and His decrees over it, which indicates their submission to the Lord.

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These answers were mentioned by Ibn al-Anbārī.

If the intended meaning of *"qunūt"* in this verse is "obedience", then why has the verse generalised to all of creation even though many of them are not obedient to Him?