Muslim

Hadith Footnote:
This word appears in Surah Ya-Sin, verse (وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ) ().

Hadith Commentary:
➊
The purpose of this chapter is to affirm the Names of Allah that are transmitted from Allah’s Book and from His Noble Messenger sallallahu alayhi wa sallam.
These names are part of the monotheism (tawhid) that the Messenger of Allah sallallahu alayhi wa sallam explained and invited his ummah to adopt.
All of Allah’s Names indicate His majesty and greatness, which is why they are called (al-husna) — the Most Beautiful. For example:
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Al-‘Alim:
This refers to the One whose knowledge encompasses the entire universe, and not even a particle in the heavens or the earth is hidden from Him.
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Al-Qadir:
This refers to the Being who possesses such overwhelming power that none can render Him incapable.
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Ar-Rahim:
This word indicates Allah’s magnificent mercy, which is vaster than everything.
➌
This hadith is not evidence that Allah’s Names are limited to ninety-nine, because Allah’s Names are far more than this number.
The meaning of this hadith is that among Allah’s Names, there are ninety-nine such names that, if someone memorizes them, he will be granted entry into Paradise. Just as if someone says:
“I have a hundred books that I intend to distribute among poor students,” it does not mean that he does not have more than a hundred books.
Among these names, there are some that Allah has informed people of, and some that He has kept in the knowledge of the unseen, because in the hadith it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam said:
(اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ عَدْلٌ فِيَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي)
“Whoever is afflicted by a calamity or distress, let him recite the following supplication; Allah will remove his sorrow and grant him happiness in its place:
‘O Allah! Indeed, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand. Your command over me is ever executed. Your decree concerning me is just. I ask You by every Name that is Yours, which You have named Yourself with, or revealed in Your Book, or taught to any of Your creation, or kept with Yourself in the knowledge of the unseen, to make the Qur’an the spring of my heart, the light of my chest, the remover of my sorrow, and the reliever of my distress.’” (Musnad Ahmad: 1/391)
➍
This hadith explicitly states that some of Allah’s Names are those He has taught to His creation, and some are those He has kept with Himself in the knowledge of the unseen.
There is no authentic hadith that enumerates the ninety-nine Names of Allah; in Jami‘ at-Tirmidhi, there is a narration in which ninety-nine (99) names are mentioned.
(Jami‘ at-Tirmidhi, Ad-Da‘awat, Hadith: 3507)
However, this narration is weak due to the tadlis (concealment) of Walid ibn Muslim. Nevertheless, some scholars have, through ijtihad (independent reasoning), enumerated ninety-nine names from the Book and the Sunnah.
It should be clear that these are only those names which Allah has affirmed for Himself or which His Messenger sallallahu alayhi wa sallam has affirmed for Allah.
These names should be affirmed in a manner befitting Allah’s majesty, without likening (takyif), resembling (tamthil), distorting (tahrif), or denying (ta‘til) them.
Instead of interpreting them metaphorically, they should be accepted as they are, based on their reality.
Allah the Exalted says:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (Ash-Shura: 11)
These Names of Allah have reached the highest and most exalted level of beauty.
Except for Allah’s personal name, the rest of the names are derived, indicating His attributes. For example:
‘Aziz — indicates might; Hakim — indicates wisdom. There is no non-derived (jamid) name among Allah’s Names, which is why “ad-Dahr” is not a Name of Allah.
The details of Allah’s Names are as follows:
هـُـوَ اللهُ الْذِي لا إِلــَهَ إِلا هـُـوَ الـرَّحْــمَــنُ الـرَّحِــيـمُ الــمَــلِــكُ الــقـُـدُّوسُ الــسَّــلامُ الــمُـؤمِــنُ الـمُـهَــيْــمِـنُ الـعـَـزيــزُ الـجَــبَّــارُ الـمُـتَـكَـبِّـرُ الـخَـالِــقُ الــبَـاريءُ الــمُـصَـوِّرُ الــغـَـفـَّـارُ الــقـَهَّّـارُ الـوَهـَّـابُ الــرَزَّاقُ الـفـَـتـَّاحُ الـعَـلِــيـمُ الـقـَابـِضُ الـبَـاسِــط ُ الخـَافِـضُ الـرَّافِــعُ الــمُـعِــزُّ الــمُــذِلُ الـسَّـمِـيعُ الـبـصِــيــرُ الـحَـكـَـمُ الــعَــدْلُ الـلَّـطِـيـفُ الخَـبـِيـرُ الـحَـلِـيـمُ الـعـَظِـيـمُ الـغـَـفـُـورُ الـشَّـكُـورُ الـعَـلِـيُّ الـكـَبـِـيـرُ الحـَفِــيـظ ُ الـمُـقـِـيـتُ الحَـسِــيـبُ الـجَــلِـيـلُ الـكَـريـمُ الـرَّقِــيـبُ الـمُجـِـيـبُ الـوَاسِـعُ الـحَـكِــيـمُ الــوَدُودُ الــمَـجـِـيـدُ الــبَـاعِــثُ الـشَـهـِـيـدُ الــحَــقُّ الـوَكـِـيـلُ الــقـَويُّ الــمَــتِــيــنُ الـوَلـِيُّ الـحَــمِــيـدُ الـمحْـصِـي الــمُـبْـدِيءُ الــمُـعِــيـدُ الــمُـحْــيـِي الــمُــمِــيـتُ الــحَــيُّ الــقـَـيُّـومُ الـوَاجـِـدُ الــمَـاجـِـدُ الــوَاحِــدُ الــصَّــمَــدُ الـــقـَـادِر الـمُقـْـتَـدِرُ الــمُــقــَدِّمُ الـمُـؤَخِــرُ الأوَّلُ الآخِــــرُ الــظـَّاهِــرُ الـبـَاطِــنُ الـوَالـِـي الـمُـتَـعَـالي الـــبــِـرُّ الــتـَّوابُ الـمُـنْــتـَـقــِمُ الــعَــفـُـوُّ الــرَؤوفُ مَــالِـــكُ الــمُــلـْــكِ ذُو الــجَــلال ِ والإكـْــرَام ِ الـمُـقـْسِـط ُ الـجـَامِـعُ الــغـَـنـِيُّ الـمُـغـْـنِـي الــمَـانـِـعُ الـــضَّــارُّ الــنـَافِــعُ الـــنـُّـورُ الــهـَـادِي الــبـَـدِيـْـعُ الــبَـاقـِـي الـــوَارِثُ الـرَّشِـــيــدُ الـصــَّبُــورُ.
It should be noted that some names are specific to Allah alone and it is not correct to use them for the creation, such as: ar-Rahman, ar-Razzaq, as-Samad, al-Khaliq, etc. And some names are such that they are also applied to the creation, for example: Ra’uf, Rahim — these are used for Allah as well as for the Messenger of Allah sallallahu alayhi wa sallam.
(At-Tawbah: 128)
Similarly, Sami‘ and Basir are used for Allah and also for humans.
(Ad-Dahr: 2)
This is only a verbal similarity.
In terms of meaning, the Creator is not similar to the creation, nor is the creation similar to its Creator.
Allah is named with His Names, and He has not named Himself with any name except that He was already named with it. Likewise, He is always described with His attributes, from eternity to eternity.
Some of His attributes are intrinsic (dhatiyyah), which have always been with Him, such as:
al-wajh (the Face), al-yad (the Hand), as-sam‘ (the Hearing), al-basr (the Sight), etc. And some attributes are active (fi‘liyyah), which are related to His will and volition, such as: al-khalq (creating), ar-rizq (providing), an-nuzul (descending), etc.
The nature of these attributes is eternal, but their actualization is temporal.
And Allah is the One whose help is sought.
Imam al-Bukhari rahimahullah, at the end of the hadith, has provided a linguistic explanation of a Qur’anic word due to its relevance.
Some commentators have deduced from this that Imam al-Bukhari rahimahullah intended that these Most Beautiful Names (Asma’ al-Husna) should be memorized verbally. However, sometimes even hypocrites recite them verbally, as in the hadith regarding the Khawarij: they will recite the Qur’an, but it will not go beyond their throats.
According to us, there are two forms of “ihsa’” (enumeration):
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Practical:
A person molds himself according to the meanings of the Most Beautiful Names. For example:
ar-Rahim — the merciful; al-Karim — the generous; al-‘Afuww — the pardoner. A person should show mercy to others, be generous, and forgive.
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Verbal:
He memorizes them, recites them as a litany (wird), and asks Allah by means of them.
Others besides the believers may also participate in this, but the people of faith are distinguished from others in holding the correct belief regarding them and acting accordingly.
(Fath al-Bari: 13/462)

The Word "Khuda" for Allah is Permissible by Consensus

The translation of Allah’s attributive names “Ilah” and “Rabb” in Persian, Urdu, and other languages is “Khuda.”

Abu’l-Fadl Mahmood Alusi al-Baghdadi (d. 1270 AH) writes:

At this point, the summary of the discussion is that the scholars of Islam are in agreement that it is permissible to apply those names and attributes to the Exalted Lord for which there is permission from the Lawgiver (i.e., they are established in the Shari‘ah), and those names are prohibited for which prohibition is established.

As for those names regarding which there is neither permission nor prohibition, there is a difference of opinion regarding their permissibility for Allah, and Allah is described with the meaning of those names.

Regarding all the names used for Allah in various languages, there is no difference of opinion about the permissibility of their application (if a name is used for Allah that is not found in those languages), and if the application of that name results in praise of Allah,

and there is no suspicion of deficiency (imperfection), then the majority of the people of truth, out of caution, have absolutely prohibited it, whereas the Mu‘tazilah consider it absolutely permissible.

Qadi Abu Bakr also inclines towards this view (because for “Ilah” and “Rabb”), the word “Khuda” and (in Turkish) the word “Takri” are commonly and absolutely used without objection, so this is consensus (that the word “Khuda” is permissible), and it has been stated (or it has been reported) that if consensus is established, then it is sufficient for legal permission.

[روح المعاني ج 5 جزء 9 ص 121 تحت آية: 180من سورة الاعراف]

The summary of this lengthy passage is that the word “Khuda” for Allah is permissible by consensus.

This is also supported by the fact that Shah Waliullah al-Dihlawi (d. 1176 AH), in his Persian translation of the Noble Qur’an, has repeatedly and abundantly used the word “Khuda.” For example, see: [ص5 مطبوعه: تاج كمپني لميٹڈ]

Sa‘di Shirazi (d. 691 AH) has also frequently used the words “Khuda” and “Khudawand.” For example, see: [بوستان ص 10]

The famous Ahl al-Hadith scholar Fakhr Ilahabadi (d. 1164 AH) wrote an excellent treatise in Persian called “Risalah Najatiyyah.” In this treatise, he has used the word “Khuda.” For example, see (p. 42). Similarly, there are many other references. These books have been well-known and recognized among scholars and the general public.

Not a single Muslim has ever said that the word “Khuda” is impermissible, unlawful, or shirk.

In the fourteenth and fifteenth centuries, the opposition of some people to the word “Khuda” is rejected because it is contrary to consensus.

……… Original Article ………

For the original article, see the monthly “Isha‘at al-Hadith” Hazro (Issue 20, pages 40 and 41) by Shaykh Hafiz Zubair Ali Zai rahimahullah

Hadith Commentary:
(1)
This hadith is not the statement of Abu Hurairah radi Allahu anhu, but rather the saying of the Messenger of Allah sallallahu alayhi wa sallam, as is clarified in another hadith.
(Sahih al-Bukhari, al-Shurut, Hadith: 2736)
(2)
From the study of the Book and the Sunnah, it is known that Allah, Lord of Might, has far more than one hundred names.
The specification of ninety-nine names is only on the basis that memorizing them becomes a cause for entering Paradise.
To memorize these names means to recite them repeatedly and to fulfill their requirements.
The collection of these names is called al-Asma’ al-Husna (the Most Beautiful Names).
Among them, there are some names which, in this regard, possess a special greatness and distinction, such that if supplication is made through them, there is greater hope for acceptance.
These names are called “Ism al-A’zam” (the Greatest Name).
It is not a single name, as is commonly believed among the masses, but rather multiple of the Most Beautiful Names are referred to as “Ism al-A’zam.”
The things that are commonly circulated among the public regarding Ism al-A’zam are completely baseless and fabricated.
(3)
In comparison to the Most Beautiful Names (al-Asma’ al-Husna), people have also fabricated ninety-nine names for the Messenger of Allah sallallahu alayhi wa sallam; these too are baseless.
We will discuss them in detail, by the permission of Allah the Exalted, in the benefits of Hadith: 7392.

Hadith Commentary:
In this hadith, the Prophet (sallallahu alayhi wa sallam) made an exception of one out of a hundred.
It is understood from this that making an exception of a few from many is valid.
These ninety-nine names of Allah the Exalted are called the Asma’ al-Husna (the Most Beautiful Names).
Among them, only one name, that is, "Allah," is the personal name (ism dhati), and all the rest are attributive names (asma’ sifati).
Most of these are also mentioned in the Noble Qur’an, and the remainder are found in the hadiths.
All of them have been compiled together.
At the end of our well-known book, "Muqaddas Majmu‘a," we have mentioned the Asma’ al-Husna along with their translations.

Hadith Commentary:
(1)
It is permissible to make a condition or exception (istithna) of any kind in an admission, whether it is an exception of a small amount from a larger amount or, conversely, of a larger amount from a smaller amount, because both types of exception are found in the Qur’an. One example is:

﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ ﴿٤٢﴾)
“Indeed, you will have no authority over My servants except those who follow you of the deviators.” (: al-Hijr 15:42)

And the second exception is:

﴿وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ ﴿٣٩﴾ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ ﴿٤٠﴾)
“And I will surely mislead them all, except, among them, Your chosen servants.” (: al-Hijr 15:39–40)

In these, one is greater than the other, and exception has occurred in both. It is thus evident that both types of exception are valid. This is the position of the majority (jumhur). In any case, it is valid to make a condition or exception in an admission. (: Fath al-Bari 5/434)

(2)
It should be clear that in this hadith, the glad tidings of Paradise have been given to the one who memorizes and acts according to those Most Beautiful Names (al-asma’ al-husna) of Allah that have been mentioned. However, besides these ninety-nine names, Allah, exalted is He, has countless other names as well. Most of these have been mentioned in the Noble Qur’an. Among them, the word “Allah” is the personal name (ism dhati), and the rest are attributive names (asma’ sifati).

Explanation:
Note:
(This hadith is weak with the mention of the ninety-nine names. In this chain of narration, the mention of the names is also not present in Bukhari. See the previous hadith.)

Explanation:
1:
Here, the word "ninety-nine" is not for restriction, because in a hadith of Ibn Mas'ud radi Allahu anhu (which is in Musnad Ahmad and Ibn Hibban has authenticated it), it is mentioned that the Prophet sallallahu alayhi wa sallam used to say in supplication: "O Allah, I ask You by every name that You have kept for Yourself and that is still in the unseen veil." Based on this meaning, the intent of this hadith is that whoever memorizes the above-mentioned ninety-nine names... Also, from this hadith it is understood that the original name of Allah is "Allah," and the rest of the names are attributive.

2:
That is, whoever memorizes them and, by merely knowing the names, attains recognition, and fulfills the requirements of the meanings and concepts found within them, and lives his life accordingly, he will be deserving of Paradise.

Benefits and Issues:
The explanation of "enumerating" has been given in various ways, for example:
When supplicating to Allah, all the names should be mentioned, or one should adopt a practical life in accordance with those names. For instance:
Allah's name is "Razzaq" (The Provider), so the servant should rely only on Him for sustenance and be content with lawful (halal) provision.
One opinion is that what is meant is to have faith in these attributes of Allah.
For details, see: (Fath al-Bari: 11/270)

Benefits and Issues:
The mentioned narration is weak in its chain of transmission; however, one should supplicate to Allah using those names of Allah that are found in the Noble Qur’an and authentic ahadith. In the previous narration, which is of the level of hasan, it is also mentioned that Allah has ninety-nine names—whoever enumerates them, and according to another narration, whoever memorizes them, will enter Paradise.
But the detailed list of these ninety-nine names is not established by any single authentic hadith; therefore, one should supplicate to Allah only with those names that are established from the Noble Qur’an and authentic ahadith.
And Allah knows best.

For details regarding the Beautiful Names (Asma’ al-Husna), see: (Dictionary of Qur’anic and Islamic Names and Rulings and Issues Regarding the Newborn, published by Darussalam, Lahore)

Explanation of the Hadith:

Imam Nawawi states: This hadith indicates that among the noble names of Allah, the most well-known name is "Allah." The reason for this is that all the other names are connected and attributed to this name (Allah).
Another narration is also reported that among all the divine names, the Greatest Name (Ism al-A'zam) is "Allah" itself.
Imam Abu al-Qasim al-Tabari writes:
All the names of Allah are attributed only to the name "Allah." For example, it can be said that "Al-Karim" (the Generous) and "Ar-Ra'uf" (the Compassionate) are among the names of Allah, but it cannot be said that "Allah" is one of the names of "Al-Karim" or "Ar-Ra'uf." In any case, the intended and desired point is that among the names, the personal name is "Allah." [شرح مسلم، للنووي: 535/5 ، 536]

**The Ninety-Nine Beautiful Names of Allah:**

All the names of Allah are "Husna" (most excellent and beloved), because each of these names contains a perfect attribute, and in none of these attributes is there any deficiency or flaw of any kind. The statement of the Exalted Lord is:
«قُلِ ادْعُوا اللَّـهَ أَوِ ادْعُوا الرَّحْمَـٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ» [بني اسرائيل: 110]
"Say: Call upon Allah or call upon the Most Merciful (Ar-Rahman); by whichever name you call upon Him, to Him belong the best names."
In the aforementioned noble verse, among the beloved names of Allah, "Ar-Rahman" is mentioned, which contains the extremely beloved attribute of "vast mercy."
The names of Allah are not confined to a specific number. The evidence for this is the statement of the Messenger of Allah sallallahu alayhi wa sallam, in which he used to supplicate:
«أَسْئَلُكَ اللهُمَّ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِيْ كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدً مِّنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِيْ عِلْمِ الْغَيْبِ عِنْدَكَ .» [مسند احمد: 394/1 ، 452 - صحيح ابن حبان، رقم: 2372 - مستدرك حاكم: 519/1 - سلسلة الصحيحة، رقم: 199]
"O Allah! I ask You by every name that is Yours, which You have named Yourself with, or revealed in Your Book, or taught to any of Your creation, or kept with You in the knowledge of the unseen."
And remember, the names of Allah that are in His unseen treasure are impossible for us to enumerate or encompass.
Along with this, consider another statement of the Messenger of Allah sallallahu alayhi wa sallam, as narrated by Sayyiduna Abu Hurayrah radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam said:
«إِنَّ لِلَّهِ تِسْعَةٌ وَتِسْعُونَ اسْمًا، مِائَةٌ إِلَّا وَاحِدًا لَا يَحْفَظُهَا أَحَدٌ إِلَّا دَخَلَ الْجَنَّةَ» [صحيح بخاري، كتاب الشروط، رقم: 2736 و كتاب الدعوات، رقم: 6410 - صحيح مسلم، كتاب الذكر و الدعاء، رقم: 2676/6]
"Indeed, Allah has ninety-nine names, i.e., one less than a hundred (100); whoever enumerates them will enter Paradise."

**Benefit:**
The word "ihsa" (enumerate) mentioned in the hadith means to recite, understand, memorize, and to form one's creed according to them. This narration is not contradictory to the previously mentioned narration, as is apparent, because the meaning of this hadith is that "whoever memorizes and enumerates ninety-nine (99) names from among all the names of Allah will enter Paradise."
It does not mean that Allah has only ninety-nine (99) names and no other names besides them.
Among the names of Allah, ninety-nine (99) names are mentioned, which we have received from the Book of Allah and the Sunnah of the Messenger sallallahu alayhi wa sallam, so that the readers may memorize them and strengthen their relationship with their Lord through them.

**From the Book of Allah:**
Allah (al-Baqarah: 128) – The True Deity
Al-A‘la (al-A‘la: 1) – The Most High
Al-Akhir (al-Hadid: 3) – The Last (He will remain when all else perishes)
Al-Barr (at-Tur: 28) – The Most Beneficent
At-Tawwab (al-Hujurat: 12) – The Acceptor of Repentance
Al-Hafiz (Hud: 57) – The Protector and Guardian
Al-Hakim (al-Hashr: 1) – The Wise
Al-Hamid (ash-Shura: 28) – The Praiseworthy
Al-Khaliq (al-Hashr: 24) – The Creator
Ar-Rahim (al-Fatihah: 2) – The Most Merciful and Kind
Ar-Raqib (al-Ahzab: 53) – The Watchful
Ash-Shakur (Fatir: 34) – The Most Appreciative
Al-Aziz (al-Hashr: 24) – The Mighty, The Dominant
Al-‘Afuww (al-Mujadilah: 2) – The Pardoner
Al-Ghafur (az-Zumar: 53) – The Forgiver of Sins
Al-Qahir (al-An‘am: 18) – The Subduer, The All-Powerful
Al-Ahad (al-Ikhlas: 1) – The One, The Unique
Al-Awwal (al-Hadid: 3) – The First (Before all)
Az-Zahir (al-Hadid: 3) – The Manifest, The Dominant
Al-Basir (ash-Shura: 11) – The All-Seeing
Al-Hasib (an-Nisa: 6) – The Reckoner
Al-Hafiyy (Maryam: 47) – The Most Kind
Al-Halim (al-Baqarah: 225) – The Forbearing
Al-Khabir (at-Tahrim: 3) – The All-Aware
Al-Khalaq (al-Hijr: 86) – The Best Creator
Ar-Razzaq (adh-Dhariyat: 58) – The Provider
Ash-Shakir (an-Nisa: 147) – The Appreciative
Ash-Shahid (Ha Mim as-Sajdah: 53) – The Witness
Al-‘Azim (al-Baqarah: 255) – The Magnificent
Al-Ghaffar (Nuh: 10) – The Most Forgiving
Al-Ghaniyy (Muhammad: 38) – The Self-Sufficient, The Independent
Al-Quddus (al-Jumu‘ah: 1) – The Holy, Free from Defects
Al-Qadir (al-Mulk: 1) – The All-Powerful, Capable
Al-Kabir (al-Hajj: 62) – The Greatest
Al-Muta‘al (ar-Ra‘d: 9) – The Most Exalted
Al-Matin (adh-Dhariyat: 58) – The Firm, The Strong
Al-Musawwir (al-Hashr: 24) – The Fashioner
Al-Malik (al-Qamar: 55) – The Sovereign King
Al-Muhaymin (al-Hashr: 23) – The Guardian, The Protector
Al-Wasi‘ (al-Baqarah: 115) – The All-Encompassing
Al-Wahhab (Aal ‘Imran: 8) – The Bestower
Al-Ilah (an-Nahl: 51) – The True Deity
Al-Jabbar (al-Hashr: 23) – The Compeller
Al-Haqq (al-Hajj: 62) – The True Owner
Al-Hafiz (Yusuf: 64) – The Protector, The Guardian
Al-‘Alim (at-Tahrim: 2) – The All-Knowing
As-Samad (al-Ikhlas: 2) – The Self-Sufficient
Al-Qayyum (al-Baqarah: 255) – The Self-Subsisting, The Sustainer of all
Al-Mujib (Hud: 61) – The Responsive
Al-Latif (al-Mulk: 14) – The Subtle, The All-Perceiving
As-Sami‘ (al-Mujadilah: 1) – The All-Hearing
Al-Wakil (Aal ‘Imran: 173) – The Trustee, The Disposer of Affairs
Al-‘Aliyy (al-An‘am: 65) – The Most High
Al-Qadir (ash-Shura: 19) – The Powerful, The Able
Al-Malik (Hud: 73) – The True King
Al-Wahid (ar-Ra‘d: 16) – The One
Al-Qahhar (Ibrahim: 48) – The Subduer, The Dominant
Al-Karim (al-Infitar: 6) – The Generous, The Noble
Al-Mutakabbir (al-Hashr: 23) – The Supreme, The Majestic
Al-Muhit (Ha Mim as-Sajdah: 54) – The All-Encompassing
Al-Muqtadir (al-Kahf: 45) – The All-Determining
Al-Mawla (al-Anfal: 40) – The Patron, The Master
Al-Warith (al-Hijr: 23) – The Inheritor, The Supporter
Al-Wadud (al-Buruj: 14) – The Most Loving
Al-Akram (al-‘Alaq: 3) – The Most Generous
Al-Batin (al-Hadid: 3) – The Hidden
Al-Bari’ (al-Hashr: 24) – The Originator
As-Salam (al-Hashr: 23) – The Source of Peace
Ar-Ra’uf (an-Nahl: 7) – The Compassionate
Al-Mubin (an-Nur: 25) – The Manifest
Al-Qarib (al-Baqarah: 186) – The Near (to His servants)
Al-Fattah (Saba’: 26) – The Opener of mercy and provision
Ar-Rahman (al-Fatihah: 2) – The Most Merciful
Al-Muqit (an-Nisa: 85) – The Nourisher of every living being
An-Nasir (an-Nisa: 45) – The Helper
Al-‘Alim (ash-Shura: 51) – The All-Knowing
Al-Qawiyy (ash-Shura: 19) – The Most Strong
Al-Mu’min (al-Hashr: 23) – The Granter of Security
Al-Majid (al-Hashr: 23) – The Most Glorious
Al-Waliyy (ash-Shura: 9) – The Protector, The Friend

**Those names which are mentioned in the Sunnah of the Messenger sallallahu alayhi wa sallam:**
Al-Jamil (Muslim: 147) – The Most Beautiful
Al-Hakam (Abu Dawud: 4955) – The Judge
As-Subbuh (Muslim: 487) – Free from all evil and defect
Al-Qabid (Tirmidhi: 3007) – The Withholder
Al-Muqaddim (Bukhari: 1120) – The One Who Brings Forward
Al-Mannan (Abu Dawud: 1495) – The Bestower of Favors
Al-Hayy (Abu Dawud: 4012) – The Ever-Living
Al-Mu’akhkhir (Bukhari: 1120) – The One Who Delays
At-Tayyib (Muslim: 1015) – The Pure
Al-Jawad (Tirmidhi: 2495) – The Most Generous
Ar-Rafiq (Bukhari: 6927) – The Kind Friend
As-Sayyid (Abu Dawud: 4806) – The Master
Al-Basit (Tirmidhi: 3507) – The Expander
Al-Mu‘ti (Bukhari: 3116) – The Giver
Al-Witr (Bukhari: 6410) – The Single, The Unique
Ash-Shafi (Bukhari: 5742) – The Healer
Ar-Rabb (an-Nasa’i: 572) – The Lord, The Sustainer
Al-Muhsin (Sahih al-Jami‘: 1819) – The Doer of Good

These are the Beautiful Names of Allah which we have selected from the Book of Allah and the Sunnah of the Messenger sallallahu alayhi wa sallam. The detail is that among these names, eighty-one (81) are found in the Book of Allah and eighteen (18) are found in the hadith of the Messenger sallallahu alayhi wa sallam. Although there is some hesitation in counting the attribute "Hafiyy" among these names, because in the speech of Allah this attribute is mentioned in a restricted context, when Ibrahim alayhis salam says to his father Azar, "Indeed, He (Allah) is ever gracious to me."

**Parenthetical Note:**
Ibrahim alayhis salam, even after hearing the extremely harsh response from his disbelieving father, did not cross the limits of respect and prayed for his safety, as if to say that even though you threaten to stone me, you will not be harmed by me; I will pray to my Lord for your forgiveness, He is indeed very gracious to me and will not disappoint me.
The commentators write that Ibrahim alayhis salam responded to evil with good, as Allah, Lord of Majesty, has described among the qualities of the believers that when the ignorant address them, they say "Peace." That is, I do not wish to argue with you.
«وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا» [الفرقان: 63]
"And when the ignorant address them, (the righteous servants of the Most Merciful) pass by with peace."
The commentators have also written that Ibrahim alayhis salam's promise to his father that he would seek forgiveness from Allah for him was based on the hope that he would accept Islam and not die upon disbelief. Thus, for a long time, he continued to seek forgiveness for him, even after migrating to Syria, building the Sacred Mosque, and the birth of Ishaq and Isma‘il, as is mentioned in Surah Ibrahim, verse (41):
«رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ»
"O our Lord! Forgive me, my parents, and all the believers on the Day of Reckoning."
But when it became clear to him that his father was an enemy of Allah, he declared his disassociation from him, as the Exalted Lord says:
«وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ ۚإِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ» [التوبة: 114]
"And the request of forgiveness by Ibrahim for his father was only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he disassociated himself from him. Indeed, Ibrahim was compassionate and forbearing."

Indeed, Allah, the Exalted, is Witr (Single, Odd) and loves the odd number:
«وِتْرٌ: » Witr means singular, i.e., being one, and generally it is used in contrast to even.
It is thus known that Allah is One and has no partner, equal, or likeness.
«يُحِبُّ الْوِتْرَ: » He loves the odd number, and from this, the virtue of odd numbers in deeds and most acts of obedience is understood, such as the number of rak‘ahs in Witr prayer being one, three, five, seven, nine, etc., and the practice of the Prophet sallallahu alayhi wa sallam of eating an odd number of dates on Eid.
According to the aforementioned hadith, it is also recommended to form three (odd) rows in the funeral prayer. [احكام الجنائز، للالباني، ص: 99]

Takhrij:
«أخرجه البخاري، الشروط، باب ما يجوز من الاشتراط...، حديث:2736، ومسلم، الذكر والدعاء، باب في أسماء الله تعالي...، حديث:2677، سردالأسماء عند الترمذي، الدعوات، حديث:3507، وابن حبان (الإحسان)"2 /88، 89، حديث:805، وسنده ضعيف، الوليد بن مسلم لم يصرح بالسماع المسلسل.»©Explanation:
➊ In the aforementioned narration, it is stated that Allah, the Exalted, has ninety-nine names; whoever enumerates or remembers them will enter Paradise. However, the detailed list of these ninety-nine names is not established from any single authentic hadith. Therefore, one should supplicate to Allah, the Exalted, only with those names that are established from the Noble Qur’an and authentic ahadith. And Allah knows best. For a complete detail and research on the Most Beautiful Names (Asma’ al-Husna), see: (Dictionary of Qur’anic and Islamic Names and Rulings & Issues Regarding Newborns, published by Darussalam).

➋ The purpose of mentioning the aforementioned hadith in this chapter is to clarify that whoever swears an oath by these names, the oath will be considered binding and valid.

Benefit:
In this hadith, the names of Allah Almighty are mentioned, and the virtue of reciting and memorizing them is stated. This hadith also proves that Allah is One.