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99 Names Of ALLAH
Assalamualaikum
ALLAH ky 99 nam ki hadith authentic hai yah nahi?
Aur wo Kon se nam hain Jo Authentic nahi hain Jo insaano ne khud bana Liye hain wo b fail ko adjective k Tor pe istamal Kya jaisa k Janab Ghamidi Sahab ne bayan Kya…Un namu ko bta dijye wo Kon Kon se hain
Zaida tar log is bat ko nahi jante wo ALLAH k 99 nam he samjhte hain aur unko wazifa, weird ma parhte b hain Kiya yeh ghalat Hoga kiun k Quran PAK k ghaliban Shuru yah akhir k page pe b yeh nam likhe hote hain…agr insaano ne b likhy tu Kya unko parha nahi ja sakta??
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99 Names Of ALLAH
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This answer has been divided into three parts along with three footnotes and two attachments.
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(PART 1):
The names of Allah are not limited to a specific number. There is a sahih Hadith which refers to ninety-nine names of Allah which some people understand that Allah has only ninety-nine names. This report was narrated in Sahih Bukhari # 2736, 6410, 7392 (https://sunnah.com/bukhari:2736, https://sunnah.com/bukhari:6410, https://sunnah.com/bukhari:7392) and Sahih Muslim #2677 (https://sunnah.com/muslim:2677a) and in many other Hadith Books with more or less the same wordings from Abu Huraira (rta) where he says that the Messenger of Allah (SWS) said: “Allah has ninety-nine names, one hundred less one. Whoever learns them will enter Paradise.”
The same Hadith is narrated in some books from other Sahaba as well: From Suleman Farsi (rta), Abdullah bin Abbas (rta), Abdullah ibn-e-Umar (rta), Ali bin Abi Talib (rta) and Umar bin Khattab (rta); but all of their chains despite being marfu, are extremely weak.
These narrations do not describe ninety-nine names of Allah.
This led to two groups among scholars:
a) Scholars which say that this narration means that there cannot be names of Allah more than this number i.e. ninety-nine and the most prominent scholar belonging to this school is Ibn-e-Hazm, who writes:
وقد صح أنها تسعة وتسعون اسما فقط، ولا يحل لأحد أن يجيز أن يكون له اسم زائد لأنه عليه السلام قال: «مائة غير واحد» فلو جاز أن يكون له تعالى اسم زائد لكانت مائة اسم ولو كان هذا لكان قوله عليه السلام «مائة غير واحد» كذبا ومن أجاز هذا فهو كافر.
…“It has been confirmed that they are only ninety-nine names, and it is not permissible for anyone to permit him to have an additional name, because He (SWS) said: “One hundred less one”, If it was permissible for God Almighty to have an additional name, it would be hundred names; and If this were the case then His saying (SWS) “a hundred less one” would turn out to be a lie, and whoever allows this is an unbeliever.”…
(Al-Mohalla, 1/50-51 [Dar-ul-Fikr, Beirut, Lebanon])
b) Scholars who are of view that names of Allah are not limited to only ninety-nine, rather there are many names of Allah, more than this number and this specific Hadith is pointing to something else. Imam Naw’wi writes:
واتفق العلماء على أن هذا الحديث ليس فيه حصر لأسمائه سبحانه وتعالى فليس معناه أنه ليس له أسماء غير هذه التسعة والتسعين وإنما مقصود الحديث أن هذه التسعة والتسعين من أحصاها دخل الجنة فالمراد الإخبار عن دخول الجنة بإحصائها لا الإخبار بحصر الأسماء
…“The scholars unanimously agreed that this hadith does not mean that Allah has only ninety-nine names, or that He does not have any other names apart from these ninety-nine. Rather what the hadith means is that whoever learns these ninety-nine will enter Paradise. The point is that one may enter Paradise by learning them, not that the number is limited to these names.”…
(Sharah Al-Naw’wi, 5/17, [Dar-ul-ihya, Beirut, Second Edition])
Scholars belonging to this view present another Hadith supporting their view:
عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: ” مَا قَالَ عَبْدٌ قَطُّ إِذَا أَصَابَهُ هَمٌّ وَحَزَنٌ: اللهُمَّ إِنِّي عَبْدُكَ، وَابْنُ عَبْدِكَ، ابْنُ 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، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجِلَاءَ حُزْنِي، وَذَهَابَ هَمِّي، إِلَّا أَذْهَبَ اللهُ عز وجل هَمَّهُ، وَأَبْدَلَهُ مَكَانَ حُزْنِهِ فَرَحًا “، قَالُوا: يَا رَسُولَ اللهِ يَنْبَغِي لَنَا أَنْ نَتَعَلَّمَ هَؤُلَاءِ الْكَلِمَاتِ؟ قَالَ: ” أَجَلْ، يَنْبَغِي لِمَنْ سَمِعَهُنَّ أَنْ يَتَعَلَّمَهُنَّ “
Abdullah (ibn Masud) said: The Messenger of Allah (SWS) said: “There is no-one who is afflicted by distress and grief, and says: ‘O Allah, I am Your slave, son of Your slave, son of Your maidservant; my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Quran the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety’, but Allah will take away his distress and grief, and replace it with joy.” He was asked: “O Messenger of Allah, should we learn this?” He said: “Of course; everyone who hears it should learn it.”
(Musnad Ahmed bin Hanbal, numbers 3712 and 4318)
(Classed Sahih by Ahmed Muhammad Shakir, Researcher of Musnad Ahmed, 3/558-559, Dar-ul-Hadith, Cairo, First Edition)
(Classed Weak by Shuaib Al-Arnaut, Researcher of Musnad Ahmed, 6/246, Mausatah Ar-Risala, First Edition)
(Classed Sahih by Shiekh Albani in Silsila Ahadith-e-Sahiha, number 199, 1/383-387, Maktaba Al-Muarif, Riyadh, First Edition)
Ibn-e-Taimiya wrote after quoting this Hadith:
والله في القرآن قال: {ولله الأسماء الحسنى فادعوه بها} فأمر أن يدعى بأسمائه الحسنى مطلقا ولم يقل: ليست أسماؤه الحسنى إلا تسعة وتسعين اسما والحديث قد سلم معناه والله أعلم
“By God, in the Quran, He said: “And to God belong the most beautiful names, so call upon Him by them”(Quran 7:180). So, He commanded to be called by His most beautiful names in general, and did not say: His most beautiful names are only ninety-nine names, and the hadith has confirmed its meaning, and God knows best.”
[Majmu Al-Fatawa, 22/486, (Majma Al-Malik Fahad, Medina, Saudia)]
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(PART 2):
However, there are several narrations in which these ninety-nine names are mentioned. Following are the details of the books containing those narrations, their primary chains and discussion on the strength of those chains for the first five centuries (Hijri):
First Chain:
From Safwan bin Saleh (Siqqa but does Tadlees) from Waleed bin Muslim (Siqqa but does Tadlees) from Shuaib bin Abi Hamza (Siqqa) from Abi zinad (Siqqa) from Abdur rehman Al-Aaraj (Siqqa) from Abu Huraira (rta) from Prophet Muhammad (SWS):
Narrated in:
Jamay Tirimdhi (d:256H) Number 3507 (https://sunnah.com/tirmidhi:3507)
Sahih Ibn-e-Hibban (d:354H) Number 808, Mausat-ur-Risala, Beirut, Second Edition.
Ad-Dua by Tabrani (d:360), Number 111, Dar-ul-Kutab Al-ilmiya, Beirut, First Edition
Moajjam Usami Shuyukh Abi Bakr Ismaili (d:371H), 2/597, Al-ulum wal-Hakm, Medina, First Edition.
At-Tawheed by Ibn-e-Mundah (d:395H), Numbers 223 and 353, Dar-ul-Faila, Beirut, First Edition.
Mustadrak lil Hakim (d:405H), Number 41, Dar-ul-Kutab Al-ilmiya, Beirut, First Edition.
Hadith inallaha Tissa-wa-Taseen Asmaa by Abu Naem Asbahani (d:430H), Number 13, Maktab Al-Ghuraba Al Asariya, Medina, First Edition.
(Abu Naem Asbahani also narrated this Hadith from a different Marfu weak chain from Ali bin Abi Talib (rta) in his book Hulya-ta Auliya, Number 15976, As-Saadah Bi-Jawar Muhafizatah Egypt, First Edition).
Shaub-ul-Iman Bayhaqi (d:458H), Number 102, Dar-ul-Kutab Al-ilmiya, Beirut, First Edition)
Al-Aiteqad by Bayhaqi (d:458H), Page 50, Dar-ul-Afaq, Beirut, First Edition.
Al-Asma wal-Sifat by Bayhaqi (d:458H), Number 6, Maktaba Al-Sawadi, Jeddah, First Edition
Sunan Al-Kubra Bayhaqi (d:458H), Number 19846, Markaz-ul-Hijr, Cairo, First Edition.
Second Chain:
From Hisham Bin Ammar (Sadiq but with tendency to mix things up) from Abdul Malik bin Muhammad Al-Sanani (Maqbul: Acceptable) from abu Munir zuhair bin Muhammad Al-Tamimi (Suduq Hasan al-Hadith) From Musa bin Uqba (Siqqa) from Abdur rehman Al-Aaraj (Siqqa) from Abu Huraira (rta) from Prophet Muhammad (SWS):
Narrated in:
Sunan Ibn-e-Maja (d:275H) Number 3861 (https://sunnah.com/ibnmajah:3861)
Third Chain:
From Khalid bin Mukhlad Al-Qatwani (Maqbul: Acceptable) from Abu Sahl Abdul Aziz bin Hussain Al-Khurasani (Weak) from Ayub Al-Sakhtayani (Siqqa) and Hisham bin Hassaan (Siqqa), they both from Muhammad bin Sireen (Siqqa) from Abu Huraira (rta) from Prophet Muhammad (sws):
Narrated in:
Al-Moajjam Ibn-al-Aarabi (d:340H), Number 1735, Maktaba Al-Kausar Riyadh/Dar-ul-Kutab Al-ilmiya Beirut, First Edition.
Mustadrak lil Hakim (d:405H), Number 42, Dar-ul-Kutab Al-ilmiya, Beirut, First Edition.
Hadith inallaha Tissa-wa-Taseen Asmaa by Abu Naem Asbahani (d:430H), Number 48, Maktab Al-Ghuraba Al Asariya, Medina, First Edition.
Al-Aiteqad by Bayhaqi (d:458H), Page 51, Dar-ul-Afaq, Beirut, First Edition.
Al-Asma wal-Sifat by Bayhaqi (d:458H), Number 10, Maktaba Al-Sawadi, Jeddah, First Edition
While few scholars considered the narrations mentioning ninety-nine names of Allah to be Sahih, like.
Imam Tirimdhi: He writes after quoting Hadith Number 3507:
هَذَا حَدِيثٌ غَرِيبٌ، حَدَّثَنَا بِهِ غَيْرُ وَاحِدٍ، عَنْ صَفْوَانَ بْنِ صَالِحٍ وَلَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ صَفْوَانَ بْنِ صَالِحٍ وَهُوَ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلَا نَعْلَمُ فِي كَبِيرِ شَيْءٍ مِنَ الرِّوَايَاتِ لَهُ إِسْنَادٌ صَحِيحٌ ذِكْرَ الْأَسْمَاءِ إِلَّا فِي هَذَا الْحَدِيثِ، وَقَدْ رَوَى آدَمُ بْنُ أَبِي إِيَاسٍ هَذَا الْحَدِيثَ بِإِسْنَادٍ غَيْرِ هَذَا عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَذَكَرَ فِيهِ الْأَسْمَاءَ وَلَيْسَ لَهُ إِسْنَادٌ صَحِيحٌ.
“This is a ghareeb hadith. It was narrated to us by more than one person from Safwaan ibn Salih, but we only know of it through Safwaan ibn Salih, and he is Siqqa (trustworthy) according to the scholars of hadith. This hadith was also narrated by more than one person from Abu Hurairah, from the Prophet , but in many reports we do not know of any sahih isnad mentioning the names except this hadith. Adam ibn Abi Iyaas narrated this hadith with another isnad from Abu Hurairah from the Prophet (SWS), in which he mentioned the names of Allah, but its isnad is not sahih”.
Imam Hakim: He writes after quoting Hadith Number 41 above:
هَذَا حَدِيثٌ قَدْ خَرَّجَاهُ فِي الصَّحِيحَيْنِ بِأَسَانِيدَ صَحِيحَةٍ دُونَ ذِكْرِ الْأَسَامِيَ فِيهِ، وَالْعِلَّةُ فِيهِ عِنْدَهُمَا أَنَّ الْوَلِيدَ بْنَ مُسْلِمٍ تَفَرَّدَ بِسِيَاقَتِهِ بِطُولِهِ، وَذَكَرَ الْأَسَامِيَ فِيهِ وَلَمْ يَذْكُرْهَا غَيْرُهُ، وَلَيْسَ هَذَا بِعِلَّةٍ فَإِنِّي لَا أَعْلَمُ اخْتِلَافًا بَيْنَ أَئِمَّةِ الْحَدِيثِ أَنَّ الْوَلِيدَ بْنَ مُسْلِمٍ أَوْثَقُ وَأَحْفَظُ وَأَعْلَمُ وَأَجَلُّ مِنْ أَبِي الْيَمَانِ وَبِشْرِ بْنِ شُعَيْبٍ وَعَلِيِّ بْنِ عَيَّاشٍ وَأَقْرَانِهِمْ مِنْ أَصْحَابِ شُعَيْبٍ، ثُمَّ نَظَرْنَا فَوَجَدْنَا الْحَدِيثَ قَدْ ” رَوَاهُ عَبْدُ الْعَزِيزِ بْنُ الْحُصَيْنِ، عَنْ أَيُّوبَ السَّخْتِيَانِيِّ وَهِشَامِ بْنِ حَسَّانَ جَمِيعًا، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم بِطُولِهِ
“This is a hadith that they reported in the two Sahihs (i.e. Bukhari and Muslim) with authentic chains of transmission without mentioning the names in it, and the reason for it according to them is that Waleed bin Muslim was the only one who cited it in its length, and he mentioned the names in it and no one else mentioned them. This is not a problem, as I do not know of a difference between the imams of hadith that Waleed bin Muslim is more trustworthy, memorized, more knowledgeable, and more honorable than Abu Al-Yaman, Bishr bin Shuaib, Ali bin Ayyash, and their peers from Shuaib’s companions. Then we looked and found the hadith had been “narrated by Abdul Aziz bin Hussain, on the authority of Ayub Al-Sakhtayani and Hisham bin Hassan all together, on the authority of Muhammad bin Sireen, on the authority of Abu Hurairah, on the authority of the Prophet, may God’s prayers and peace be upon him, in its length.”
But There are prominent scholars who did not prefer this chain because of its uniqueness and the high chance that these names must have been added by the narrators at a later stage, including:
Imam Bukhari,
Imam Muslim,
Ibn-e-Hajr Asqalani, who has classed all the chains of this narration weak and also narrated that Ibn-e-Hazm, al-Bayhaqi and others classed it as Weak. (See: Al-Talkhees al-Habeer, Number 2056 (4/422), Dar-ul-Kutab Al-ilmiya, Beirut, First Edition).
He also writes in another place:
وعن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «إن لله تسعا وتسعين اسما، من أحصاها دخل الجنة». متفق عليه
وساق الترمذي وابن حبان الأسماء، والتحقيق أن سردها إدراج من بعض الرواة
‘On the authority of Abu Hurairah, may God be pleased with him, he said: The Messenger of God, may God’s prayers and peace be upon him, said: “Allah has ninety-nine names. Whoever counts them will enter Paradise.” Agreed Upon.
Al-Tirmidhi and Ibn Hibban cited those names as well, and the investigation has proved that the names were not described in the original Hadith but instead they were inserted by some narrator on his own’.
(Balugh-ul-Maram, Number 1382, Dar-ul-Falq, Riyadh, Seventh Edition).
Similarly, Ibn-e-Taimiya writes:
أَنَّ التِّسْعَةَ وَالتِّسْعِينَ اسْمًا لَمْ يَرِدْ فِي تَعْيِينِهَا حَدِيثٌ صَحِيحٌ عَنْ النَّبِيِّ صلى الله عليه وسلم. وَأَشْهَرُ مَا عِنْدَ النَّاسِ فِيهَا حَدِيثُ التِّرْمِذِيِّ الَّذِي رَوَاهُ الْوَلِيدُ بْنُ مُسْلِمٍ عَنْ شُعَيْبٍ عَنْ أَبِي حَمْزَةَ وَحُفَّاظُ أَهْلِ الْحَدِيثِ يَقُولُونَ: هَذِهِ الزِّيَادَةُ مِمَّا جَمَعَهُ الْوَلِيدُ بْنُ مُسْلِمٍ عَنْ شُيُوخِهِ مِنْ أَهْلِ الْحَدِيثِ وَفِيهَا حَدِيثٌ ثَانٍ أَضْعَفُ مِنْ هَذَا. رَوَاهُ ابْنُ مَاجَه
…” The ninety-nine names were not specified in an authentic hadith from the Prophet, may God bless him and grant him peace. The most famous among people about it is the hadith of Al-Tirmidhi, which was narrated by Al-Waleed bin Muslim on the authority of Shuaib on the authority of Abu Hamza, and the scholars of the hadith say: This addition is from what Al-Waleed bin Muslim collected on the authority of his sheikhs of hadith, and it contains a second hadith weaker than this, the one Narrated by Ibn-e-Majah.”…
[Majmu Al-Fatawa, 22/482, (Majma Al-Malik Fahad, Medina, Saudia)]
And he also writes:
وَقد اتّفق أهل الْمعرفَة بِالْحَدِيثِ على أَن هَاتين الرِّوَايَتَيْنِ ليستا من كَلَام النَّبِي
“People who have knowledge of the hadith (science) agree that these two narrations (Tirimdhi and Ibn-e-Maja) are not the words of the Prophet.”
(Daqaiq al-Tafseer, 2/473, Mausat al-Ulum ul Quran, Damascus, Second Edition).
Also Shiekh Albani has categorized this narration Weak (See: Daeef Sunan Tirimdhi, Page 455-456, Maktab Al-Islami, Beirut, First Edition).
And Shuaib Al-Arnaut has also categorised these narrations weak in his commentary of Sunan Ibn-e-Maja. (See: Sunan Ibn-e-Maja Al-Arnaut, Number 3861, 5/28-30, Dar-Ar-Risalah Al-Aalmiyah, First Edition)
Therefore, majority of scholars are of view that the narrations of Tirimdhi and others, which describe the ninety-nine names of Allah are an insertion done by the narrators themselves.
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(PART 3):
Many scholars have strived to derive the names of Allah from the Quran and Hadith, and they have laid out guidelines by means of which they found out the names of Allah. The scholars have defined these names on the basis of what each one of them thought was appropriate under guidance of Quran 17:110, “all good names belong to God” and Quran 7:180, “And to God belong the most beautiful names, so call upon Him by them”.
One of these scholars is Shaykh Muhammad ibn Salih al-Uthaymeen, in his book al-Qawaid al-Muthla fi Sifaat Ilahi wa Asma-ihil Husna. In this book he lists the names of Allah in the Quran and Hadith according to his findings. He has also discussed some useful principles concerning the attributes of Allah. The book has been attached with the response.
Another detailed study was done by Dr. Mahmoud Abdul Razek Al Radwany, a professor in the faculty of sharia, Al-Azhar university. He has laid out principles of determining names of Allah and has pointed out mistakes in the names commonly used by Muslims in the light of Hadith of Tirimdhi. In the end, he has mentioned ninety-nine names of Allah according to his research and provided proof for each name in accordance with the principles mentioned in this study. Following is a summary of those principles. The names mentioned in the Hadith of Tirimdhi (wrongly attributed to Prophet Muhammad (SWS)) can be found in the [Footnote 1].
1) The name should be proven in a text in the Quran or in the Sahih Sunnah (i.e. Sahih Hadith) of Prophet Muhammad (sws).
2) In collecting the Asma and enumerating them from the Quran and Sunnah, it is required that the name/attribute appearing in the text should be or is capable of becoming a name in the light of linguistic principles i.e. they should not be mere descriptions or verbs (actions) which do not exist independently but are subject to certain context.
3) The Names should be absolute i.e. the name should give its complete and absolute meaning without any addition or constraint.
4) The name should indicate the meaning according to the attribute of Allah being discussed or studied in the text.
5) The attribute being communicated by the name should be of absolute perfection.
According to these principles, following are the names which are included in the Hadith of Tirimdhi but are not in line with one or more of the above principles:
i) Al-Wajid (الواجد) – The Perceiver, The Finder, The Unfailing (Not found in Quran)
ii) Al-Majid (الماجد) – The Illustrious, The Magnificent (Not found in Quran & some people wrongly extract it from Quran 11:73 and 85:15)
iii) Al-Khafid (الخافض) –The depressor (one who lowers) (This is used as an action (verb) in one of the Hadith of Sahih Muslim (https://sunnah.com/muslim:179a) from which it is inappropriate to extract this noun. i.e.
“إِنَّ اللَّهَ عَزَّ وَجَلَّ لاَ يَنَامُ وَلاَ يَنْبَغِي لَهُ أَنْ يَنَامَ يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ”
“Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it.”)
iv) Al-Muizz (المعز) – The Giver of Honour (Wrongly extracted from Quran 3:26)
v) Al-Muzill (المذل) – The Giver of dishonour (Wrongly extracted from Quran 3:26)
vi) Al-Adl (العدل) – The Utterly Just (Wrongly extracted from Quran 6:115 and Quran 16:90)
vii) Al-Jalil (الجليل) – The Majestic (Wrongly extracted from Quran 55:27)
viii) Al-Baaith (الباعث) – The Raiser of The Dead (Wrongly extracted from Quran 22:7 and Quran 58:6)
ix) Al-Muhsi (المحصى) – The Counter of All/The Numberer of All (Wrongly extracted from Quran 58:6, 72:28 and 78:29).
x) Al-Mubdi (المبدئ) – The Producer, Originator, and Initiator of All (Wrongly extracted from Quran 10:34, 27:64, 29:19 and 85:13).
xi) Al-Muid (المعيد) – The Restorer, One who reinstates or Who Brings Back All (Wrongly extracted from Quran 10:34, 27:64, 29:19 and 85:13).
xii) Ad-Darr (الضار) – The Harmer, One who afflicts, One who puts distress (Wrongly extracted from Quran 6:17, 7:188).
xiii) An-Nafi (النافع) – The Propitious, The Benefactor, The Useful (Wrongly extracted from Quran 7:188).
xiv) Al-Mumit (المميت) – The Bringer of Death, The Destroyer (Wrongly extracted from Quran 3:156, 7:158, 15:23 and 57:2).
xv) Al-Muqsit (المقسط) – The Equitable, One who Requites (Wrongly extracted from Quran 3:18 and 7:29).
xvi) Al-Mughni (المغني) – The Enricher, The Emancipator (Wrongly extracted from Quran 9:28).
xvii) Al-Mani (المانع) – The Withholder, One who stops or prevents (Wrongly extracted from Quran 67:21).
xviii) Al-Baqi (الباقي) – The Ever Enduring and Immutable (Wrongly extracted from Quran 55:27).
xix) Ar-Rasheed (الرشيد) – The Guide, Infallible Teacher and Knower (Wrongly extracted from Quran 2:256).
xx) As-Sabur (الصبور) – The Patient, The Timeless (Wrongly extracted from Quran 2:153, 3:200 and 103:3).
xxi) Al-Wali (الوالي) – The Patron (Wrongly extracted from Quran 13:11).
xxii) Dhul-Jalali wal-ikram (ذو الجلال والإكرام) – (The Lord) of Majesty and Generosity (Wrongly extracted from Quran 55:27 and 55:78).
xxiii) Ar-Rafi (الرافع) – The Exalter (Wrongly extracted from Quran 6:83 and 58:11).
xxiv) Al-Muhyi (المحيى) – The Giver of Life (Wrongly extracted from Quran 7:158, 15:23, 30:50 and 57:2).
xxv) An-Nur (النور) – The light (The One Who Creates the Light of Belief in the Hearts of All the Believers) (Wrongly extracted from Quran 24:35).
xxvi) Al-Badi (البديع) – The Originator (Wrongly extracted from Quran 2:117 and 6:101).
xxvii) Al-Muntaqim (المنتقم) – The Avenger (Wrongly extracted from Quran 32:22, 43:41 and 44:16).
xxviii) Al-Jami (الجامع) – The Gatherer, The Unifier (Wrongly extracted from Quran 3:9).
xxix) Al-Hadi (الهادي) – The Guide (Wrongly extracted from Quran 25:31).
The names of Allah enumerated by Dr. Mahmoud Abdul Razek Al Radwany in accordance with the above principles are shown in the [Footnote 2]. His study has also been attached in pdf form.
View of Ghamidi Sahab:
View of Ghamidi Sahab is more or less the same as described above while explaining the principles enumerated by Dr. Mahmoud Abdul Razek Al Radwany. Further, videos provided in the [Footnote 3] can be watched for the view of Ghamidi Sahab in this regard.
Conclusion:
Instead of following Hadith of Tirimdhi (which describes names of Allah) which is not only weak but also includes objectionable names attributed to Allah; It is better to follow the names as enumerated by Dr. Mahmoud Abdul Razek Al Radwany which are supported by ample evidence and are in line with the principles enumerated above (the principles are both logical and also in line with the guidance available in Quran). At the very least, the names of Allah mentioned in the Hadith of Tirimdhi which have been pointed out as being objectionable should be avoided.
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[Footnote 1]
الرحمنُ الرَّحيم المَلِك القدُّوسُ السَّلاَم المؤمِنُ المهَيمنُ العَزِيزُ الجَبارُ المتكَبِّر الخالِق البارِيءُ المصَوِّرُ الغفارُ القَهَّارُ الوَهَّابُ الرَّزاق الفتاح العَلِيم القَابِضُ الباسِط الخافضُ الرَّافِعُ المعز المذِل السَّمِيعُ البصِيرُ الحَكَم العَدل اللطِيفُ الخَبيرُ الحَلِيم العَظِيم الغفُورُ الشكُورُ العَلِيُّ الكَبيرُ الحَفِيظُ المقِيت الحَسِيبُ الجَليل الكَرِيم الرقِيبُ المجِيبُ الوَاسِعُ الحكِيم الوَدُودُ المَجِيدُ الباعِث الشهِيدُ الحَق الوَكِيل القَوِيُّ المَتِينُ الوَلِيُّ الحَمِيدُ المحْصِي المبدِيءُ المعِيدُ المحْيي الممِيت الحَيُّ القَيُّوم الوَاجِدُ المَاجِدُ الوَاحِدُ الصَّمَدُ القَادِرُ المقتدِرُ المقَدِّم المؤَخِّرُ الأوَّل الآخِرُ الظاهِرُ الباطِنُ الوَالِي المتعالِي البرُّ التوَّابُ المنتقم العَفُوُّ الرَّءُوف مَالِكُ الملكِ ذُو الجلالِ وَالإكْرَامِ المقسِط الجَامِعُ الغنِيُّ المغنِي المَانِعُ الضَّارُّ النافِعُ النورُ الهَادِي البدِيعُ الباقِي الوَارِث الرَّشِيدُ الصَّبُور
[Footnote 2]
الرَّحْمَنُ الرَّحِيم المَلِكُ القدُّوسُ السَّلامُ المؤمِنُ المهَيمنُ العَزِيزُ الجَبَّارُ المتكَبِّرُ الخَالِقُ البَارِئُ المصَوِّرُ الأوَّلُ الآخِرُ الظاهِرُ البَاطِنُ السَّمِيعُ البَصِيرُ المَولَى النصِيرُ العَفُوُّ القَدِيرُ اللطِيفُ الخَبيرُ الوِترُ الجَمِيلُ الحَيي السِّتيرُ الكَبيرُ المتعَالُ الوَاحِدُ القَهَّارُ الحَق المبين القَوِيُّ المَتِينُ الحَيُّ القَيُّوم العَلِيُّ العَظِيم الشَّكُورُ الحَلِيم الوَاسِعُ العَلِيم التواب الحَكِيم الغنِيُّ الكَرِيم الأحَدُ الصَّمَدُ القَرِيبُ المجيبُ الغفُورُ الوَدودُ الوَلِيُّ الحَميدُ الحَفيظُ المَجيدُ الفَتاحُ الشَّهيدُ المقَدِّم المؤخِّر المَلِيكُ المقتدِر المسَعِّرُ القَابِضُ البَاسِطُ الرَّازِقُ القَاهِرُ الديَّانُ الشاكِرُ المَنانَّ القَادِرُ الخلاقُ المَالِكُ الرَّزَّاقُ الوَكيلُ الرقيبُ المحْسِنُ الحَسيبُ الشافِي الرِّفيقُ المعْطي المقيتُ السَّيِّدُ الطَّيِّبُ الحَكَم الأكْرَم البَرُّ الغفَّارُ الرَّءوفُ الوَهَّابُ الجَوَادُ السُّبوحُ الوَارِثُ الرَّبُّ الأعْلى الإلَهُ
[Footnote 3]
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