The Names Al-Qaabid and Al-Baasit are mentioned in the following narration:

Anas (Radia-Allaahu ‘anhu) narrated: “Prices became excessively high during the time of the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam), so they said: ‘O Messenger of Allaah! Set the prices for us!’ So he (Salla-Allaahu ‘alayhi wa sallam) said: ‘Indeed Allaah is Al-Musa’ir (the One Who sets the price) [1], Al-Qaabid, Al-Baasit, Ar-Razzaaq. And I am hopeful that I meet my Lord and none of you are seeking (recompense from) me for an injustice involving blood or wealth.” [Authenticated by Al-Albaani in Saheeh At-Tirmidhi, no. 1314] [1] In An-Nihayah, he said: ‘It is that He is the One Who makes things inexpensive and expensive. He cannot be opposed by anyone. So because of that, it is not allowed to fix prices.” [Tuhfat Al-Ahwadhi]

They are mentioned in verb form in the Qur’an. Allaah (Ta’ala) says in Surat al-Baqarah (2:245):

وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ

“… And it is Allaah that decreases or increases (your provisions), and unto Him you shall return.”

They are also mentioned in many narrations, such as his (Salla-Allaahu ‘alayhi wa sallam) statement: “Verily, Allaah, the Exalted and Glorious, stretches out His Hand during the night so that the people might repent for the sins committed from dawn till dusk. And He stretches out His Hand during the day so that the people might repent for the sins committed from dusk to dawn.” [Muslim]

Also, Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah will grasp the whole (planet of) earth, (with His Hand) and roll all the heavens up with His Right Hand…” [Al-Bukhaari]

THE MEANING OF THE TWO NAMES:

Az-Zajjaji said: “Al-Qaabid is derived from the word Qabada (which is opposite to extension). Allaah (Ta’ala) has mentioned in Surat al-Baqarah (2:245):

وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ

“… And it is Allaah that decreases or increases…”

Which means that He (Ta’ala) restricts or constricts (sustenance, provision etc.) from whom He wills, and He expands (extends) upon whom He wills according to what will benefit His servants.

So Qabd here means restriction (constriction) and scrimping (skimping) and Bast means expansion and increase (in provision). Allaah (Ta’ala) is Al-Qaabid, Al-Baasit, Who restricts upon whom He wills and expands upon whom He wills.

This is because basically Qabd is to bring together and fold something that is extended or outstretched.

Qabeed means very stingy, a person who does not extend his hand with good to anyone, nor does he allow it. While a person whose hand is stretched or his fame and honor is extended means he is very generous and spends from his wealth and fame (prestige, prominence).” [Ishtiqaaq al-Asma’]

Al-Hulaimee said: “Al-Baasit means Who spreads His Bounty and Grace upon His servants; He provides, expands, gives generously, prefers, gives power and authority and gives more than what one needs.

Al-Qaabid is the One Who enfolds His Beneficence and Kindness to whomever He wills and constricts and decreases or deprives and causes poverty to whomever He wills. It does not suit His Majesty to be called with the Name Al-Qaabid separately from Al-Baasit.” [Al-Minhaaj]

Al-Baihaqi said: “Al-Qaabid, Al-Baasit is the One Who enlarges (expands) the sustenance and constricts it. He extends it by His Mercy and Generosity and constricts it by His Wisdom. It is said that Al-Qaabid is the One Who takes the souls by death which He has decreed upon His servants.

And Al-Baasit is the One Who makes the souls extend (spread out) in the bodies.” [Al-I’tiqaad]

Al-Ghazaali said: “Al-Qaabid, Al-Baasit is the One Who takes the souls from the bodies at their death and lets the souls spread out in the bodies at the time of life.

He takes the alms from the rich people, and expands the provision for the weak. He may expand the sustenance upon the rich people to an extent that there will be no poverty and He may withhold it from the poor until their energy is exhausted.

He constricts the hearts by revealing to them His Highness and Majesty, and He opens the hearts by showing them His Beneficence, Kindness, and Beauty.” [Al-Maqsad al-Asna]

Ibn Al-Atheer said: “Al-Qaabid is the One Who withholds the sustenance and other things from His servants by His Kindness and Wisdom, and the One Who takes the souls at the time of death.” [An-Nihayah]

Shaikh As-Sa’dee (Rahimahullaah) said: “Al-Qaabid, Al-Baasit is the One Who takes the provision and souls, the One Who gives provision freely and gives life to the hearts – all of this in compliance to His Wisdom and Mercy.” [Tayseer al-Kareem]

Combining these two Names:

The manner that should be followed regarding these two Names is that they should be mentioned together. This is because the perfect ability is confirmed (and better understood) by mentioning them together.

If one says: “To so-and-so belongs the constriction (taking hold of) and extension of my affairs, means by mentioning both of them that all one’s matters belong to him.” And when one says: “The constriction (decrease) or increase of my affairs, either releasing or fastening, is not up to so-and-so.” This means that nothing of his affairs is up to that person. [Az-Zajjaji said in Tafseer Al-Asmaa’]

Al-Khattabi said: “It is better in the case of these two Names, that they are mentioned together. This indicates more Ability and Wisdom, as Allaah (Ta’ala) says in Surat al-Baqarah (2:245):

وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ

“… And it is Allaah that decreases or increases (your provisions), and unto Him you shall return.”

If you mention Al-Qaabid apart from Al-Baasit, it is as if you restrict the Attribute of deprivation and prevention. However, when they are mentioned together, you have joined the two Attributes, informing about the wisdom regarding them.

Al-Qaabid, Al-Baasit is the One Who enlarges the provision and constricts it. He enlarges it by His Generosity and Mercy and takes it by His Wisdom in respect of His slave.

As Allaah (Ta’ala) says in Surat ash-Shura (42:27):

‌ۚوَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِى ٱلۡأَرۡضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ۬ مَّا يَشَآءُ

“And if Allaah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills…”

If He (Ta’ala) enlarges the provision for His slave, He does not do that excessively or without wisdom, and if He straitens the provision upon His slave, He does not do that due to deficiency or stinginess. It is said that Al-Qaabid is the One Who takes the souls by death which He has written upon them.” [Sha’n ad-Du’aa]

IMPACT OF BELIEF IN THESE TWO NAMES:

(1) Allaah (Ta’ala) is Al-Qaabid, Al-Baasit, and these two Names imply His folding and unfolding, expansion and strictness, taking and giving; and they imply many meanings as indicated from the statement of the scholars.

Ibn Al-Hassar said that these two particular Names are related to the worldly interests and interests in the Hereafter.

Allaah (Ta’ala) says in Surat ash-Shura (42:27):

‌ۚوَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِى ٱلۡأَرۡضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ۬ مَّا يَشَآءُ

“And if Allaah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills…”

This includes His discharging the affairs of the creation with Kindness and Knowledge, and good disposal and estimation, and knowledge about interests of the servants (i.e. what is in each individual’s best interest) generally and in detail. According to that, He sends the winds and subjects the clouds, so that He sends rain to one country and prevents it in another country; He causes decrease and increase, so He is disposing the affairs of the whole world, for all mankind and jinn.

Some scholars said: “The greatest Bast (extension, expansion) is His (Ta’ala) extension of Mercy upon the hearts until they illuminate and come out from the filth of their sins. This meaning is mentioned in Allaah’s Statement in Surat az-Zumar (39:22):

أَفَمَن شَرَحَ ٱللَّهُ صَدۡرَهُ ۥ لِلۡإِسۡلَـٰمِ فَهُوَ عَلَىٰ نُورٍ۬ مِّن رَّبِّهِۦ‌ۚ

“Is he whose breast Allaah has opened to Islam, so that he is in light from His Lord (as he who is non-Muslim)?…”

And His Statement in Surat al-An’aam (6:125):

فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُ ۥ يَشۡرَحۡ صَدۡرَهُ ۥ لِلۡإِسۡلَـٰمِ‌ۖ

“And whomsoever Allaah wills to guide, He opens his breast to Islam…”

And contrary to that is His Statement in Surat al-An’aam (6:125):

وَمَن يُرِدۡ أَن يُضِلَّهُ ۥ يَجۡعَلۡ صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا ڪَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ‌ۚ

“… and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky…”

As for His Statement in Surat al-An’aam (6:44):

فَلَمَّا نَسُواْ مَا ذُڪِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٲبَ ڪُلِّ شَىۡءٍ

“So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing…”

And His Statement in Surat az-Zukhruf (43:33):

وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ

“And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allaah), silver roofs for their houses, and elevators whereby they ascend.”

They are not considered an opening, nor an extension for them. In reality, it is a way of deception for them and of taking them gradually to punishment from a way that they do not perceive, as He willed to deprive them (for a reason).

Also, what is mentioned in Surat at-Tawbah (9:16):

أَمۡ حَسِبۡتُمۡ أَن تُتۡرَكُواْ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ

“Do you think that you shall be left alone while Allaah has not yet tested those among you who have striven hard and fought…”

And His Statement in Surat al-Ankabut (29: 3):

ولَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ

“And We indeed tested those who were before them…”

And what is mentioned of the sin of Adam (‘Alayhis-salaam), Dawoud (‘Alayhis-salaam), and the affliction of Ayyoub (‘Alayhis-salaam) and so forth are not considered Qabd (constriction or taking hold of it) in reality, rather they are a hastened trial which leads to His Beneficence and Generosity which is joined with goodness in the Hereafter for them.

Al-Qurtubi said: “This indicates that what afflicts a believer of worldly afflictions is considered a blessing and what inflicts the disbeliever of worldly blessings is a Fitnah (trial).” [Al-Kitaab al-Asna]

(2) Ibn Jarir said in his Tafseer regarding Allaah’s Statement in Surat al-Baqarah (2: 245):

وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ

“… And it is Allaah that decreases or increases (your provisions), and unto Him you shall return.”

means the One in Whose Hands is both the taking (holding back) and expanding the provisions of the servants; that is, no one else of those false deities whom the people of Shirk worship and claim as gods besides Allaah. This is like the news that is reported about the Prophet (Salla-Allaahu ‘alayhi wa sallam) by Anas (Radia-Allaahu ‘anhu), who said: “Prices became excessively high during the time of the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam), so they said: ‘O Messenger of Allaah! Set prices for us!’ So he (Salla-Allaahu ‘alayhi wa sallam) said: ‘Indeed, Allaah is Al-Musa’ir (the One Who sets the price), Al-Qaabid, Al-Baasit, Ar-Razzaaq. And I am hopeful that I meet my Lord and none of you are seeking (recompense from) me for an injustice involving blood or wealth.’” [Saheeh At-Tirmidhi]

Abu Ja’far said he (Salla-Allaahu ‘alayhi wa sallam) means that expensiveness and cheapness, broadness and constriction are all in Allaah’s Hands and no one else. Similarly, Allaah’s Statement: ‘And it is Allaah Who decreases or increases (your provisions)’ means He constricts by holding back the sustenance from whomever He wills of His Creation; and by “increases” he (Salla-Allaahu ‘alayhi wa sallam)  means that Allaah broadens by increasing the sustenance upon whomever He wills.

He (Ta’ala) wills by His Statement to urge His believing slaves for whom He enlarges His bounty and broadens it for them- to strengthen the needy and poor among them with their wealth, and help them by spending upon them, so that they will use it to fight their enemies from among the polytheists.

Allaah (Ta’ala), the Exalted, says (what means): “Whoever keeps with Me (a fund or stock or store) by giving (charity) to the weak believers and the needy among them which helps them fight in My Cause, I will multiply for him My reward many times more than what he has given away. This is because I am Who enlarges and expands, Who constricts and withholds the provision upon whom I have assigned you to help and give; in order to test you with patience, what I have afflicted you with; (and I am) Who enlarges (the provision) upon you to test you with regard to your action in what I have enlarged (spread) upon you, to see your obedience to Me in respect of that (enlarged provision). So I recompense each one of you according to your obedience to Me in what I have tested you with of richness, poverty, broadness and constriction, when you return to Me on the Day of Resurrection.” [Jami’ul-Bayaan]

(3) Allaah (Ta’ala) has warned against using what He (Ta’ala) has enlarged of provision, in disobedience to Him. He (Ta’ala) says:

واليه ترجعون

“and unto Him you shall return.”

That means, to Allaah is your return O people, so fear Allaah in respect of yourselves, by not wasting your obligatory acts, transgressing His limits, and doing actions, with what one has been granted an increase (of provision), in matters which your Lord has not permitted. And the one whom his provision is straitened should not let constriction of provision cause him to disobey Him and commit what He has prohibited him from, so that he would deserve the painful torment when he returns to his Creator.

Qatadah used to say, “’And unto Him you shall return means, to the sand you shall return.” [Jami’ul Bayaan]

(4) It is incumbent upon whom Allaah has conferred His favor with of extended wealth, knowledge, strength in body, or nobility, to do a favor and do good to the servants of Allaah, as Allaah has done good to him; for this is considered a way of showing one’s appreciation for these blessings.

Additionally, it is a must upon whom Allaah has straitened (restricted) anything upon, not to resort except to Al-Qaabid, Al-Baasit, Who owns all what one wishes and wants. And he should know that (restriction) is by His Justice and He never wrongs anyone.

Al-Qurtubi said: “It is obligatory upon every Mukallaf (person meeting the conditions to be held legally accountable for his actions) to believe that there is no Qaabid nor Baasit except Allaah (Ta’ala). He is the One Who takes (holds back) all and spreads (extends) them, and the One Who expands (stretches) the hearts, tongues, hands and the rest of means. If you were given expansion in your heart with worldly and religious knowledge and truth, then let your face be cheerful and sit with people and let them benefit (light) from that light (of knowledge).

If you were given strength in your body, then use that for worshipping Allaah (which will lead you to happiness) and assault (attack) the enemies with what you have been granted of favor and strength.

If you were given an increase in wealth, then extend your hand by giving (charity) and do not withhold your money by counting and hoarding it, being afraid that it (money) may be exhausted (by spending in Allaah’s Cause), lest Allaah should withhold His blessings from you.

And if you were not given any of the aforementioned favors, then open your heart to the rulings of your Lord (with acceptance and submission), and your tongue with His remembrance and Shukr (thanks), and your hand with spending in obligatory acts, and make your face cheerful to the people, as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said about spending in good: “And if you did not find anything, then meet your brother with a cheerful face.” [Saheeh At-Tirmidhi, no. 1970]

(5) The aforementioned texts affirm the Attributes of taking hold of (grasping) and extension to Allaah (Ta’ala) and they are proofs for affirming the Attribute of a Hand to Allaah (Ta’ala) in a way that suits His Majesty without giving resemblance to it, and this is because “There is nothing like unto Allaah, and He is All-Hearer, All-Seer.” [Surat ash-Shura 42:11] This is the ‘Aqeedah (belief) of Ahl As-Sunnah wal-Jam’ah.

This is because taking and extending are added to sensible things that can be taken (grasped) by real hands, so it is not correct to explain the grasp and extension with a non-sensible meaning.

As He (Ta’ala) says in Surat az-Zumar (39:67):

…وَٱلۡأَرۡضُ جَمِيعً۬ا قَبۡضَتُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ وَٱلسَّمَـٰوَٲتُ مَطۡوِيَّـٰتُۢ بِيَمِينِهِۦ‌ۚ سُبۡحَـٰنَهُ ۥ وَتَعَـٰلَىٰ عَمَّا يُشۡرِكُونَ

“…And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him!”

‘Abdullaah ibn ‘Umar (Radia-Allaahu ‘anhuma) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “On the Day of Resurrection, Allaah, Glorified and Exalted is He, will roll up the heavens and hold them in His Right Hand, then He will say: ‘I am the Sovereign, where are the tyrants? Where are the arrogant?’ Then He will roll up the earths in His Left Hand and He will say: ‘I am the Sovereign, where are the tyrants? Where are the arrogant?'” [Muslim]

Ibn Mas’oud (Radia-Allaahu ‘anhu) narrated that a Jewish scholar came to the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) and said: “O Muhammad”, or “O Abul Qasim, on the Day of Resurrection Allaah will carry the heavens on one finger, the earths on one finger, the mountains and the trees on one finger, then He will shake them and will say: ‘I am the Sovereign, I am the Sovereign.’ The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) smiled, liking what the Jewish scholar said and confirming it. Then he (Salla-Allaahu ‘alayhi wa sallam) recited: ‘They made not a just estimate of Allaah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand, Glorified is He, and High is He above all that they associate as partners with Him.’ [Surat az-Zumar (39:67)]” [Muslim]

Abu Musa al-Ash’ari (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Indeed Allaah, Most High, created Adam from a handful that He took from all of the earth. So the Children of Adam came in accordance to the earth, some of them came red, and white and black, and between that, and thin, thick, the wicked and the good.” [Authenticated by al-Albaani in Saheeh at-Tirmidhi no. 2955 and graded Saheeh]

In the book “At-Tawheed”, Imaam Ibn Khuzaimah (Rahimahullaah) said that the mentioning of the grasp in the Ahadeeth is an evidence for the affirmation of the Attribute of the Hand to Allaah (Ta’ala). And he (Rahimahullaah) said in the chapter ‘The description of Adam (‘Alayhis-salaam)’: “The right explanation is that He (Ta’ala) created Adam with His Hand and not from His Bounty as the Jahmiyah sect and those who deny the Attributes of Allaah claim.” [At-Tawheed, pp. 63-64]

Shaikh Al-Harras commented on the misinterpretation of the Jahmiyah regarding the Attribute Al-Qabd (the grasp) as being from His Bounty (favor), saying that this is a false interpretation! Indeed the grasp cannot be except with the True Hand and not from a favor. And if they say ‘the letter Baa’ refers to the reason of why he grasps, which is His will to favor, we say to them: “With what will He grasp? For grasping needs a tool to grasp with. There is no way for them if they really were honest with themselves, except to confess with affirmation of what has been mentioned clearly in the Qur’an and Sunnah.” [At-Tawheed]

Also Imaam ‘Uthmaan ibn Sa’eed ad-Darimi said in his book “Ar-Radd ala Bishr al-Muraisi al-‘Aneed [The Refutation of the Claim of the Stubborn Bishr al-Muraisi], he who claims that Allaah’s Statement in Surat al-Ma’idah (5:64):

بَلۡ يَدَاهُ مَبۡسُوطتان

“… Nay, both His Hands are widely outstretched…”

means His Bounties are outstretched and are constricted, a provision which is lawful and a provision which is unlawful. In fact, this interpretation is not found in any of the Arab or non-Arab languages, and none of the scholars who preceded you has mentioned this Tafseer (interpretation), from where have you brought it?

It is sufficient for us what Allaah (Ta’ala) and His Messenger (Salla-Allaahu ‘alayhi wa sallam) have mentioned in the Book and Sunnah.

For example, Allaah (Ta’ala) says in Surat Saad (38:75)

مَا مَنَعَكَ أَن تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَىَّ‌ۖ

“… What prevents you from prostrating yourself to one whom I have created with Both My Hands …?”

And His Statement in Surat al-Ma’idah (5:64):

بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُ‌ۚ

“… Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills…”

And His Statement in Surat al-Fat-h (48:10):

يَدُ ٱللَّهِ فَوۡقَ أَيۡدِيہِمۡ‌ۚ

“… The Hand of Allaah is over their hands…”

In Surat Aal-‘Imran (3:26):

بِيَدِكَ ٱلۡخَيۡرُ‌ۖ

“… In Your Hand is the good…”

Surat al-Hadeed (57:29):

وَأَنَّ ٱلۡفَضۡلَ بِيَدِ ٱللَّهِ

“… and that (His) Grace is (entirely) in His Hand…”

Surat al-Mulk (67: 1):

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلۡمُلۡكُ

“Blessed is He in Whose Hand is the dominion…”

Is it permissible for you to interpret all that is mentioned in His Book (Qur’an) as His Rizq (Bounty or provision), such as to say: In Whose Rizq (provision) is the good, in Whose Rizq is the Grace, in Whose Rizq is the dominion, etc.?

In the Sunnah, Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “On the Day of Resurrection, Allaah will grasp the whole planet earth and roll up the heavens with the Right Hand, and will say: ‘I am the Sovereign, where are the kings?’”

Is it permissible that Allaah grasp the heavens with His Rizq? Which one is the extended and which one is the constricted in Rizq? Which one is the lawful and which one is the unlawful? Because the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Both His Hands are Right.”

Also Abu Musa (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: Verily, Allaah the Exalted and Glorious, stretches out His Hand during the night so that the people might repent for the sins committed from dawn till dusk. And He stretches out His Hand during the day so that the people might repent for the sins committed from dusk to dawn.”

Is it right to say: ‘He (Ta’ala) stretches His lawful at night and His unlawful at day so that the people repent?’

[Paraphrased and summarized from the book Radd ad-Darimi ala al-Muraisi].

(6) It is affirmed that the Prophet (Salla-Allaahu ‘alayhi wa sallam) invoked Allaah and praised Him by mentioning His grasp and His extension and His Oneness in these Attributes.

Rifa’a az-Zuraqi (Radia-Allaahu ‘anhu) narrated: “On the day of Uhud when the idol worshippers retreated, the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: Form (ranks) so that I can praise my Lord, the All-Mighty, the Exalted.’ They formed ranks behind him. He said:

اللهم لك الحمدُ كلُّه ، اللهم لا قابضَ لما بسطتَ ،(ولا باسطَ لما قبضتَ ولا هاديَ لما أضللتَ ولا مضلَّ لمن هديت ) ولا مُقَرِّبَ لما باعدتَ ، ولا مُباعِدَ لما قرَّبتَ ، ولا مُعطِيَ لما منعْتَ، ولا مانعَ لما أَعطيتَ، اللهم ابسُطْ علينا من بركاتِك ورحمتِك وفضلِك ورزقِك، اللهم إني أسألُك النَّعيمَ المقيمَ الذي لا يحُولُ و لا يزولُ ، اللهم إني أسألُك النَّعيمَ يومَ العَيْلَةِ، والأمنَ يومَ الخوف، اللهم عائذًا بك من سوءِ ما أُعطِينا، وشرِّ ما منَعْت منا ، اللهم حبِّبْ إلينا الإيمانَ وزَيِّنْه في قلوبِنا ، وكَرِّه إلينا الكفرَ والفسوقَ والعصيانَ واجعلْنا من الراشدين، اللهم توفَّنا مسلمِين ، وأحْيِنا مسلمِين و ألحِقْنا بالصالحين ، غيرَ خزايا ، ولا مفتونين اللهم قاتِلِ الكفرةَ الذين يصدُّون عن سبيلِك ، و يُكذِّبون رُسُلَك ، و اجعلْ عليهم رِجزَك و عذابَك قاتِلِ الكفرةَ الذين أُوتوا الكتابَ ، إلهَ الحقِّ.

O Allaah, all praise belongs to You. O Allaah, none can contract what You expand nor expand what You contract. None can guide whom You send astray nor send astray whom You guide. None can bring near what You put far away. None can put far away what You bring near. None can give what You withhold nor withhold what You give. O Allaah, extend to us some of Your blessings, Your mercy and favor and Your provision. O Allaah, I ask You for the abiding blessing which is not changed nor removed. O Allaah, I ask You for blessing on the Day of need (poverty), and security on the Day of fear. O Allaah, I seek refuge with You from the evil in what You give us and from the evil in what You withhold from us. O Allaah, make us love belief and adorn our hearts with it. Make us hate disbelief, erring and rebellion. Place us among the rightly-guided. O Allaah, make us die as Muslims and make us live as Muslims and join us to the rightly-acting, who are neither disgraced nor afflicted. O Allaah, fight the unbelievers who bar Your path and who deny Your Messengers. Set Your abasement and punishment over them. O Allaah, fight the unbelievers who were given the Book. O Allaah of Truth!’” [Saheeh al-Adab Al-Mufrad, no. 996]

Source:

An-Nahj Al-Asma’ fee Sharh Asma’ Allaahul-Husna, by Shaikh Muhammad Humoud an-Najdi

 

 

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