Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/139)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

among His creation in any of His unique qualities or attributes of perfection. His words, “Lord of the angels and the Spirit,” affirm Allah’s lordship over the angels in general, after which Gabriel—peace be upon him—the Trustworthy Spirit, is singled out for mention because he is the best and foremost of the angels. It was he who brought revelation down to the Messenger of Allah—may Allah bless him and grant him peace—as Allah Most High says: “This is indeed a revelation from the Lord of all worlds, brought down by the Trustworthy Spirit upon your heart so that you may be one of the warners, in a clear Arabic tongue.”1 Gabriel—peace be upon him—was called a spirit because he brought down the revelation through which hearts are given life.

Abū Dāwūd, al-Nasā’ī, and others narrated from Awf ibn Mālik al-Ashjaī—may Allah be pleased with him—that he said: “One night I stood in prayer with the Messenger of Allah—may Allah bless him and grant him peace. He stood and recited Surat al-Baqara. Whenever he came to a verse of mercy, he stopped and asked for it; and whenever he came to a verse of punishment, he stopped and sought refuge.” He continued: “He then bowed for as long as he had stood, saying while bowing, ‘Glory be to the Possessor of absolute might, dominion, grandeur, and majesty.’ He then prostrated for as long as he had stood and said the same while prostrating. He then stood and recited Āl Imrān, after which he recited one surah after another.”2

His words, “Glory be to the Possessor of absolute might and dominion,” mean that He is transcendent and holy. The terms jabarūt (absolute might) and malakūt (dominion) share an intensive morphological form and are derived from might and sovereignty, just as rahamūt, raghabūt, and rahabūt are words of that same form derived from mercy, longing, and fear. The Arabs say, “Being feared is better than being pitied,” meaning that it is better to be feared than pitied. Thus, absolute might and dominion encompass, among the meanings of Allah’s names and attributes, all that is signified by “the Sovereign, the Compeller.”3 Allah Most High says in

(1) Surah al-Shu‘arā, verses 192–195. (2) *Sunan Abī Dāwūd*, no. 873; *Sunan al-Nasā’ī*, no. 1120. Al-Albānī, may Allah have mercy on him, authenticated it in *Sahīh Abī Dāwūd*, no. 776. (3) See Ibn Taymiyya, *Al-Radd ‘alā al-Mantiqiyyīn*, p. 196.

من خلقه في شيء من خصائصه ونعوت كماله، وقوله: "ربُّ الملائكة والروح" فيه ذكر ربوبية الله للملائكة عموماً، ثم خَصَّ بالذِّكر جبريل ﵇ الروح الأمين؛ لكونه أفضلَ الملائكة ومقدّمَهم، وهو الذي كان يَنْزل بالوحي على رسول الله ﷺ كما قال تعالى: ﴿وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ نَزَلَ بِهِ الرُّوحُ الأَمِينُ عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ﴾ ١، وقد سُمِّي جبريل ﵇ روحاً؛ لأنَّه كان يَنْزل بالوحي الذي به حياة القلوب. وروى أبو داود والنسائي وغيرهما عن عوف بن مالك الأشجعي ﵁ قال: "قُمْتُ مَعَ رَسُول اللهِ ﷺ لَيْلَةً، فَقَامَ فَقَرَأَ سُورَةَ البَقَرَةِ، لاَ يَمُرُّ بِآيَةِ رَحْمَةٍ إِلاَّ وَقَفَ فَسَأَلَ، وَلاَ يَمُرُّ بِآيَةِ عَذَابٍ إِلاَّ وَقَفَ فَتَعَوَّذَ، قَالَ: ثُمَّ رَكَعَ بِقَدْرِ قِيَامِهِ يَقُولُ فِي رُكُوعِهِ: سُبْحَانَ ذِي الجَبَرُوتِ وَالمَلَكُوتِ وَالكِبْرِيَاءِ وَالعَظَمَةِ، ثُمَّ سَجَدَ بِقَدْرِ قِيَامِهِ، ثُمَّ قَالَ فِي سُجُودِهِ مِثْلَ ذَلِكَ، ثُمَّ قَامَ فَقَرَأَ بِآلِ عِمْرَانَ، ثُمَّ قَرَأَ سُورَةً سُورَةً"٢. وقوله: "سبحان ذي الجبروت والملكوت" أي: تَنَزَّه وتقدَّس، "والجبروت والملكوت" فَعَلُوت من الجبر والملك، كالرَّحَموت والرَّغَبوت والرَّهَبوت فَعَلُوتٌ من الرحمة والرغبة والرهبة، والعرب تقول: "رهبوت خير من رحموت" أي: أن ترهب خير من أن ترحم، فالجبروت والملكوت يتضمن من معاني أسماء الله وصفاته ما دل عليه معنى الملك الجبار٣، قال الله تعالى في

١ سورة: الشعراء، الآيات (١٩٢ ـ ١٩٥) . ٢ سنن أبي داود (رقم:٨٧٣) ، وسنن النسائي (رقم:١١٢٠) ، وصحَّحه الألباني ﵀ في صحيح أبي داود (رقم:٧٧٦) . ٣ انظر الرد على المنطقيين لابن تيمية (ص:١٩٦) .