Ninety-Nine Beautiful Names Of Allah And Their Meaning

I have provided ample evidence for my claim. The hadiith is weak. Ibn Kathiir said its weak. Ibn al-'arabi said its weak. Sheikh al-albaani said its weak. Imaam al-Tirmidhi considered its chains weak.

The list you use is based on the weak hadiith.

The list contains names which are not the Names of Allaah.

I have conveyed to you the information. You can reject it. My job is complete.

If you would like to continue on with your weak list, please feel free to do so. It is a public forum, after all.

Al-Waarith (The Inheritor of all)

This name of Allah came in the Holy Quraan in three places in plural form. The translation of the verses is:


Surah Al-Hijr 23;


(15:23) It is indeed We Who grant life and cause death and it is We who shall be the sole Inheritors of all.¹⁵


Exp. note 15:


15. It is to impress this: Your worldly life and all you possess are transitory and temporary, and Allah alone is Eternal. Your end shall come sooner or later, and you shall leave everything behind in this world, which will again become a part of Our treasure.


Surah Al-Anbiyaa verse 89:


(21:89) And We bestowed favour upon Zechariah, when he cried to his Lord: "Lord! Leave me not solitary (without any issue). You are the Best Inheritor."


Surah Al-Qasas 58:


(28:58) And how many a town did We destroy whose inhabitants exulted on account of their affluence. These are their dwellings in which very few dwelt after them. Eventually it is We Who inherited them.⁸²


Exp. note 82:


82. This is the second answer to their excuse. It means to imply this: The worldly wealth and prosperity of which you are so proud and whose probable danger of loss makes you stick to falsehood and turn away from the truth. This was also possessed once by Aad and Thamud and Saba and the people of Lot. Then, did it save them from destruction? After all, a high standard of living is not the only aim in life that man should endeavor to pursue it regardless of every consideration for truth and falsehood, and refuse to accept the right way only because there was a risk of losing it if one did so. Do you have any guarantee that if you persisted in the errors and evils that ruined the prosperous peoples of the past, you would remain safe and never meet the doom that they met?
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So everyone and everything will pass away and perish while Allah shall exist and live forever. Then all the belongings of mankind and Jinn etc. will be left to Allah. Thus Allah is the Inheritor of all!!!


Allah said in surah Maryam verse 40:


(19:40) Ultimately, We shall inherit the earth and whatever is on it; to Us shall they be returned.


In this verse is a warning for those who got involved in the love and achievements of this world and forgot the purpose for which they came to this world. So they must think deeply about the fact that the world will go away from them and they will pass away empty-handed from this world to the next one and then they will be recompensed according to their faith and deeds that they did here.


In the verse 58 of surah Al-Qasas:


[(28:58) And how many a town did We destroy whose inhabitants exulted on account of their affluence. These are their dwellings in which very few dwelt after them. Eventually it is We Who inherited them.]


Allah Ta’aala reminded the idolaters of Makkah the rich proud nations of the past who were destroyed due to their disbelief! Their dwellings could be seen by the arrogant disbelievers of Makkah. Allah had also provided the idolaters of Makkah lots of blessings but they worshipped false deities and rejected the massage of truth given by Muhammad salla Allaho alaihi wa sallam. So they were warned of the same end.


Now is our turn. We must remember that we are going to pass away very soon. This entire world belongs to Allah Azza wa Jall. Nothing of the wealth, property and worldly things belong to us in real sense. But whatever we have here will remain here and Allah’s world will be inherited by Allah while we shall be judged for the worldly things. Then the obedient believers shall be admitted to Jannah while the disobedient and unbelievers shall be admitted to Hell.


Surely, Allah All-Mighty is the ultimate Inheritor of everything while we are all mortal and accountable.

Al-Rasheed /Ar-Rasheed (The Rightly Directing One)

The word Rasheed comes from rushd ( guidance) and arshada (to guide, to lead) . Al-Rasheed means: The One Who gives guidance.


Allah is Al-Hakeem i.e. the All-wise and also is Al-Rasheed i.e. the One Who rightly guides.
Only Allah is the Source of righteous guidance. Allah Subhaanahoo wa Ta’aala wants people get the righteous guidance. As Allah Azza wa Jall said in surah Al-Baqarah verse 186, its English translation is:


(2:186) (O Muhammad), when My servants ask you about Me, tell them I am quite near; I hear and answer the call of the caller whenever he calls Me. Let them listen to My call and believe in Me;¹⁸⁸ so that they may be guided aright.¹⁸⁹



Exp. notes 188, 189:


188. Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart.


People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who has all power and authority, is so close to human beings that they can always approach Him without the intercession of any intermediaries, and can put to Him their prayers and requests.


189. This announcement of God's closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.

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Here Allah used the word “yarshudoon” which means “guided aright” or guided to the right way. So guidance to the right way comes from no one except Allah Azza wa Jall. And Allah gave us the Holy Quraan for the guidance of all mankind and Jinn to the Right Pathway of Islam.
See the translation of the verses 1 &2 of the surah Jinn:


1. Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.


2. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.



Allah Ta’aala also said in surah Al-Kahf verse 17:


(18:17) Had you seen them in the Cave¹² it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave.¹³ This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him.



So the guidance comes from Allah. If a person rejects guidance then Allah Ta’aala will let him go astray and once misguidance is ordained for a person then no one can guide him/her!!!


Allah said in surah Al-Lail verses 5---11 (their English translation only):


(92:5) As for him who gave out his wealth (for Allah's sake) and abstained (from disobeying Him),


(92:6) and affirmed the Truth of goodness:²


Exp. note 2:


2. This is the first kind of endeavors, which includes three things, and a little consideration shows that they comprehend all virtues:


(1) That man should refrain from wealth-worship, but should spend whatever Allah has given him generously in rendering Allah’s and His servants’ rights, for good works and for helping others.


(2) That he should fear God and refrain from things which cause His displeasure in his moral, social, economic and other dealings with the people.


(3) That he should believe in goodness. Goodness is a comprehensive word, which includes goodness of belief, morals and acts. Goodness of belief means that one should give up polytheism, atheism, and disbelief, and affirm faith in Tauhid, the Hereafter and Prophethood. Affirming belief in goodness of morals and acts is that one should not be doing good and right merely unconsciously, outside a definite system, but one should acknowledge as right and sound the system of goodness which God has sent, which combines every kind of goodness in all its forms and aspects into a system comprehensively called the divine shariah.


(92:7) We shall facilitate for him the Way to Bliss.³


Exp. note 3:


3. This is the result of the first kind of endeavoring and struggling. The easy way implies the way which is in accordance with human nature, which is in accordance with the will of the Creator, Who has created man and the whole universe. It is a way in which man has not to fight his conscience, in which he does not have to force his faculties of mind and energies of body into doing works for which they are not given but to do things for which they have actually been given him. It is a way in which man has not to experience war, resistance and conflict on every side, which he has to experience in a life full of sin, but a human society in which at every step he experiences peace and concord, appreciation and honor. Obviously, the person who spends his wealth for public welfare, treats every other person kindly and well, whose life is free from crime, sin and immorality, who is righteous and fair in his dealings, who neither cheats others nor proves false in his promises, from whom no one apprehends dishonesty, injustice and excess, and with whose character no one finds any fault, will in any case be honored and respected in any society, however, corrupt and depraved it may be. Hearts will be attracted towards him in esteem and regard; his own heart and conscience will be satisfied, and he will attain to dignity in society which no immoral person can ever attain. This same thing has been expressed in Surah An-Nahl, thus: Whoever does righteous deeds whether male or female, provided that he is a believer, We will surely grant him to live a pure life in this world (verse 97), and in Surah Maryam, thus: The Merciful will fill with love the hearts of those who believe and do righteous deeds (verse 86). This then is the way in which there is nothing but joy and tranquility for man, for the world till the Hereafter. Its results are not transient and temporary but eternal and everlasting.


Concerning this Allah says: We shall facilitate for him the easy way. It means to say: When after affirming goodness he decides that this way alone suits him, and the evil way does not suit him, and when by making sacrifices and adopting the life of taqva practically he proves that he is true in his affirmation, Allah will make easy for him to walk this way. Then, to commit evil will become difficult for him, and to do good easy. When unlawful wealth comes before him, he will not regard it as a good bargain, but consider it a hot piece of burning coal, which he cannot hold in his hand. When opportunities for sin appear before him, he will not rush to seize them as opportunities for pleasure and enjoyment, but will look upon them as gates to Hell and will flee from them. The Prayer will not be hard for him, but he will have no internal peace until he has performed it at its appointed time. He will not feel hurt when paying the Zakat, but will regard his wealth as impure until he has paid out the Zakat from it. In short, at every step, Allah will favor him with His grace and help him to follow this way; conditions will be made favorable for him and he will be helped out of every difficulty.


Now, the question arises that in Surah Al-Balad, this very way has been called an uphill road, and here it has been described as an easy way. How can the two things be reconciled? The answer is that before a man has adopted this way, it appears to be a steep, uphill road, for ascending which he has to fight his desires, his materialistic members of the family, his relatives, his friends and those with whom he has social and other dealings, and above all Satan, for each one of them obstructs his way, and makes it seem dreadful. But after man has affirmed goodness and resolved to follow this way, and giving away his wealth in the cause of God and adopting the way of taqva, has practically strengthened his resolve, ascending the steep road becomes easy and slipping into the abyss of moral depravities becomes difficult for him.



(92:8) As for him who was a miser and behaved with aversion (to Allah),


(92:9) and denied the Truth of goodness:⁴


Exp. note 4:


4. This is the second kind of human endeavoring, which in every part of it is different from the corresponding part of the first kind. Niggardliness (bukhl) is not merely the niggardliness because of which people generally regard a person as niggardly if he hoards money: neither spends it on himself nor on his children, but bukhl here implies to refrain from spending in the cause of Allah and public welfare. According to this, niggardly is every person who spends generously, rather squanders money, on his self, for his own ease and comfort, interests and enjoyments, but, as for a good cause, spends nothing, or, if at all, he spends anything, it is for display, or to win a reputation and name, or to have access to officers, or to obtain some benefit and gain. Independence of God implies that one should make worldly, material benefits only the object of all his endeavoring and strivings and being independent of God should least care to see what pleases Him and what displeases Him. As for belying goodness, it is in sharp contrast to believing in goodness in every detail, therefore, it need not be explained here as it has already been explained above.



(92:10) We shall facilitate for him the way to Hardship,⁵


Exp. note 5:


5. This way has been called the hard way, for although the one who follows it, does so for the sake of material benefits, worldly enjoyments and superficial successes, yet while following it he is always at war with his nature, his conscience, the laws made by the Creator of the universe and the society in which he lives. When he transgresses all moral limits of truth, honesty, nobility, purity and chastity, and endeavors to satisfy his interests and desires in every way, when the people feel harmed by him rather than benefiting from him, and when he encroaches upon the rights of others and violates people’s honor, he feels disgraced in his own eyes and has to clash at every step with the society in which he lives. If he is weak, he has to suffer every kind of punishment on account of his conduct, and if he is wealthy, strong and influential, the world may lie low before him, but no one cherishes any good wishes, any feeling of honor and love for him; so much so that even his associates and companions regard him as a wicked man. And this thing is not only restricted to individuals, even when a strong and powerful nation transgresses the bounds of morality and adopts an immoral conduct, in arrogance of pride and wealth, it earns on the one hand, the enmity of the outside world: on the other, its own society falls a victim to all sorts of crime, prevalence of suicide, intoxication, venereal diseases, destruction of family life, waywardness of the new generation, class conflict and ever-increasing injustice and tyranny. So much so that when it falls from its position of prestige, it leaves nothing behind except curses and condemnation for itself in the history of the world.


As for saying that: So We shall make smooth for him the path of difficulty, it means: We shall facilitate for him the hard ways. He will be deprived of the grace to follow the way of good, gates of evil will be opened up for him, means and resources for the same will be provided for him, doing evil will become easy, and doing good will become toilsome and risky for him. This same theme has been expressed at another place in the Quran, thus: So whomever Allah wills to guide aright, He makes his breast wide open to Islam, and whomever He wills to let go astray, he makes his breast narrow and squeezes it so tightly that (at the very idea of Islam) he begins to feel as though his soul were climbing up towards the sky. (Surah Al-Anaam, Ayat125). At another place it has been said: No doubt, Salat is a hard task but not for the obedient servants. (Surah Al-Baqarah, Ayat 46). And about the hypocrites it has been said: When they come to offer the Salat, they come reluctantly and they spend in the way of Allah with unwilling hearts. (Surah At-Taubah, Ayat 54), and that: There are such among them who regard what they spend in the way of Allah as a penalty. (Surah At-Taubah, Ayat 98).


(92:11) and his wealth shall be of no avail to him when he perishes.⁶


Exp note 6:


6. In other words it means that he has to die one day and leave behind in the world whatever he had amassed for his ease and enjoyment. If he did not earn and send forward something for the Hereafter, what would this wealth avail him? He will not take his palatial residence, his majestic conveyance, his property and wealth into the grave.



(92:12) Surely it is for Us to show the Right Way,⁷



Exp. note 7:


7. That is, Allah as the Creator of man has on the basis of His wisdom, His justice and His mercy, taken on Himself the responsibility not to leave him uninformed in the world, but to tell him what is the right way and what are the wrong ways, what is good and what is evil, what is lawful and what is unlawful, what attitude and conduct will make him an obedient servant and what attitude and conduct will make him a disobedient servant. This same thing has been expressed in Surah An-Nahl, thus: Allah has taken upon Himself to show the right way, when there are also crooked ways. (verse 9 Also see E.N. 9 of Surah An-Nahl).

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Rushd means guidance and understanding, and ability to do right decision. We can remember the conduct of the rightly guided caliphs like Abu Bakar and Umar radiya-Allaho anhum. It is said that the Prophet (Allah's Peace and Blessings be upon him) had informed about the coming of Khulafaa-i-Raashideen and Mahdi-yeen after Him salla Allaho alaihi wa sallam. So they were the rightly guided khalifahs and their rushd was from Allah Ta’aala only.

As-Saboor (The Patient One)



This Is the last name of the Asma-al-Husna in many lists. As-Saboor is derived from the word sabar i.e patience. Allah is Greatly Patient because Allah Azza wa Jall doesn’t catch a person at once when he /she commits sins. Rather Allah gives him / her long time to repent to Allah and to improve their faith and actions. Allah said in surah Faatir verse 45 (its translation is:



(35:45) If Allah were to take people to task for their deeds, He would not leave any living creature on earth, but He grants them respite to an appointed time. When their appointed time comes to an end, surely Allah fully observes His servants.

ٍ
Surah Al-Nahl (An-Nahl) 61:

(16:61) Were Allah to take people to task for their wrong-doing, He would not have spared even a single living creature on the face of the earth. But He grants them respite until an appointed term. And when that term arrives, they have no power to delay it by a single moment, nor to hasten it.



Surah Al-Kahf 58:


(18:58) Your Lord is All-Forgiving, full of mercy. Had He wished to take them to task for their doings, He would have hastened in sending His scourge upon them. But He has set for them a time-limit which they cannot evade.⁵⁵

Exp. note 55:

55. This is to warn the foolish people that they should not be deluded by the respite that is given to them and presume that they will never be taken to task whatever they may go on doing. They forget that Allah gives them respite because He is Forgiving and Forbearing and does not punish the evil doers on the spot, for His Mercy demands that the evil doers should be given respite so that they may mend their ways.
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So Allah is very Patient, Allah Azza wa Jall gives time again and again so that the sinner may take benefit of the respite given to him /her and repent from their sins. But it doesn’t mean that he/she is left free, no. Rather they will surely be caught in case they continue in making sins!!!

You must note that the more a person i.e. a Muslim fears Allah, the more punishment is hastened for him /her in this world. This is because Allah doesn’t want to catch him/her in the Hereafter. So with the punishment here he/she becomes clean from sins and passes to the next world clean from the sins. This statement is correct according to the ahaadeeth [saying of the Prophet (Allah's Peace and Blessings be upon him)]. Also you must know that the punishment in this world is much lighter and lesser than that of the Hereafter!!! So an obedient servant of Allah is punished here for his sins that he makes by mistake. And in the next world he/she will be in the gardens of Paradise while an unbeliever and thankless disobedient servant will be in Hell there!!! Hell is a very bad place to return to!!! A hadeeth says that: “Ad-Dunya sijnul-mo’min wa jannatul-kaafir”. It means: “This world is a prison for a mo’min (practicing believer) and a garden for kaafir (unbeliever).
That means that a mo’min has restrictions here. He cannot live free from duties. He/she has to get up early in cold nights, make ablution and make salaatil-fajar. Similarly he/she has to fast in the month of Ramadaan and so on.


Allah is Patient and also Allah gives patience to the believers. So the believers exercise many types of patience. They are patient on “al-makaarah” i.e. they have to abstain from sinful things like listening to music and also from unlawful earnings etc.


They are patient on ita’aat i.e. to do the acts of obedience with patience. So they do all obligatory duties on their proper time. They will pay zakat (obligatory charity) once a year and shall keep away from riba (interest /usury).

Patience on masaa’ib i.e. they tolerate troubles and trials in the Way of Allah.

Thus Allah is As-Saboor (very Patient) and gives more and more time to the sinners and criminals. BUT the criminals must repent with humbleness soon after their crime and should not delay until they are caught by death.

بسم الله الرحمن الرحيم


These beautiful names of Allah that I posted in this thread are those found in many books and lists, on the walls of masaajid as well as on the internet. I have explained them in this thread. May Allah accept this effort from me, aameen. An old book has three more names which are Al-Rabb (Ar-Rabb), Al-Mun’im and Al-Mu’tee. Al-Rabb (Ar-Rabb) comes before Al-Muqsit. Al-Mun’im comes before Al-Muntaqim. And Al-Mu’tee comes before Al-Maani’. I have explained these three names along with the rest of the names in this thread but I explained “Al-Rabb (Ar-Rabb)” after the name “Allah”.


In addition to these names there are many other beautiful names of Allah. For example: Jameel, Al-Hannaan, Al-Mannaan, Al-Musta’aan, Kaafee, Ashshaafee, Kaashif, Faatir, Naseer, Mawla, Assaadiq, Muheet, Qareeb, Qadeem, and so on. So one shouldn’t think that Allah has only 99 names.


In the Holy Quraan Allah gave us knowledge and Commands about HIS Beautiful Names like in surah Taha, Al-Israa (Bani-Israa-eel) and Al-A’raaf. In the surah Al-A’raaf 180 the command is (in its English translation):



(7:180) Allah has the most excellent names. So call on Him by His names and shun those who distort them. They shall soon be requited for their deeds.
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In the verse 7:180 (above) Allah has informed us about HIS beautiful names and has ordered us to call HIM with those excellent names. That means we should ask du’aa with the beautiful names of Allah. That saying of Allah necessitates a list of Allah’s Most Excellent names. Otherwise we will not be able to invoke Allah with HIS names in our difficult times. Therefore, any hadeeth which says that “we are not given the names of Allah” is a wrong hadeeth!!!


Here I remind you the link given in the post 111 of zeshaan Parvez i.e http://fatwa.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=49892


It says:
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد:

فنريد أن ننبهك أولا إلى أن أسماء الله تعالى أكثر من تسعة وتسعين مع أن هذا العدد ورد في أحاديث صحيحة. ففي الصحيحن من حديث أبي هريرة أن النبي صلى الله عليه وسلم قال: إن لله تسعة وتسعين اسما مائة إلا واحدا من أحصاها دخل الجنة . ومما يدل على أن أسماءه تعالى أكثر من هذا العدد ما أخرجه الإمام أحمد من دعاء النبي صلى الله عليه وسلم حيث يقول: أسألك بكل اسم هو لك سميت به نفسك أو أنزلته في كتابك أو علمته أحدا من خلقك أو استأثرت به في علم الغيب عندك ........الحديث.
والأسماء التسعة والتسعون قد أوردها الترمذي في حديث عن أبي هريرة مرفوعا: وذكر فيه من ضمن التسعة والتسعين: المنتقم وذو الجلال والإكرام.
ولكن العلماء اختلفوا في تصحيح حديث الترمذي هذا، فمنهم من رآه صحيحا ومنهم من اعتبره مدرجا، أي أن أحد من روى عنهم الترمذي هذا الحديث هو الذي اجتهد في استنباط هذه الأسماء من الكتاب والسنة. وعلى تقدير صحة الحديث تكون الأسماء كلها صحيحة ولا يجوز نفي شيء منها، لأن أسماءه تعالى توقيفية ولا يجوز التغيير فيها.
ولكن الشيخ ابن عثيمين رحمه الله ممن يعتقد الإدراج في الحديث المذكور، وقد اجتهد في تعيين تسعة وتسعين اسما بالاستقراء من الكتاب والسنة، وليس منها المنتقم ولا ذو الجلا ل والإكرام.
ويمكنك أن تراجع في هذا الفتوى رقم: 12383.
وقد سُبق ابن عثيمين إلى القول بالإدراج في هذا الحديث وإلى أن المنتقم ليس مما ثبت في الحديث من أسماء الله الحسنى.
قال شيخ الإسلام في مجموع الفتاوى: واسم المنتقم ليس من أسماء الله الحسنى الثابتة عن النبي صلى الله عليه وسلم، وإنما جاء في القرآن مقيدا كقوله تعالى: إِنَّا مِنَ الْمُجْرِمِينَ مُنتَقِمُونَ [سورة السجدة:22]، وقوله:
إِنَّ اللّهَ عَزِيزٌ ذُو انْتِقَامٍ [ سورة إبراهيم: 47].
والحديث الذي في عدد الأسماء الحسنى الذي يذكر فيه المنتقم، فذكر في سياقه البر التواب المنتقم العفو الرءوف، ليس هو عند أهل المعرفة بالحديث من كلام النبي صلى الله عليه وسلم، بل هذا ذكره الوليد بن مسلم عن سعيد بن عبد العزيز أو عن بعض شيوخه، ولهذا لم يروه أحد من أهل الكتب المشهورة إلا الترمذي رواه عن طريق الوليد بن مسلم بسياق ورواه غيره باختلاف.
والله أعلم.



Here is the summarized translation of the above fatwa:


All praise is for Allah and salutation (Salah and Salaam) Peace and Blessing on Allah’s Messenger, His Family and Companions.

We want to inform you in the first place that Allah’s Names are more than 99 although this number (99) has come in authentic ahadeeth. So in the two authentic books (Al-Bukhari and Muslim) there is Hadith narrated by Abu Huraira that the Prophet (Allah's Peace and Blessings be upon him) said, “Certainly there are 99 names of Allah, one less than a hundred. whoever counted (remembered) them, will enter Paradise”.
And the evidence that Allah’s names are more than 99 is in a du’aa (supplication) of Muhammad (salla Allaho alaihi wa sallam) reported by Imam Ahmed in which He (salla Allaho alaihi wa sallam) said:


“ (Ya Allah) I ask you by all of the names by which You named yourself or those which you revealed in Your Book or those which You taught some of your creation or those that You confined in Your unseen knowledge”.*****

Also the 99 names are reported by Al Tirmidhi and narrated by Abu Hurairah (rAa). In the 99 names he mentioned “Al-Muntaqim” and “Dhul-Jalaali-Wal-Ikraam”.


But regarding the authenticity of this hadith from Tirmidhi, the scholars have differences. Some consider it authentic and some others consider it “Mudarrijan” i.e., one of the narrators struggled to derive these names from the book and sunnah.And as the authenticity of the hadith is evaluated so all of the names of Allah are correct and nothing should be omitted from them. This is because the names of Allah have great significance and they should not be altered.

However, Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) is among those who believe that there has been addition to the mentioned hadeeth. And he has been diligent in appointing ninety-nine names by extrapolation from the Qur'aan and Sunnah. [and according to him] Al-Muntaqim and Dhul Jalaal wa Al Ikraam is not of them.

You can review this fatwa no. 12383.

Ibn 'Uthaymeen had previously said that the hadeeth is included in this hadeeth, and that the Avenger is not what is proven in the hadeeth from the names of Allaah.

Shaykh al-Islam said in the Collection of Fatwas: The name Al Muntaqim (The Avenger) is not one of the Beautiful Names of Allah that are confirmed from the Prophet (peace and blessings of Allaah be upon him), but it is mentioned in the Qur'aan in the restricted sense, such as in the statement of Allah:

“And who is more unjust than one who is reminded of the verses of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution”………. [Surat Al-Sajdah: 22]


“So never think that Allah will fail in His promise to His messengers. Indeed, Allah is Exalted in Might and Owner of Retribution”. …….. [Ibrahim: 47].


Whereas the hadeeth about the number of Beautiful Names in which there is Al-Muntaqim, in its context, Al-Bar, Al-Tawab, Al-Muntaqim, Al-Afow’, Al-Rauf are mentioned, and this isn’t considered part of the hadeeth by the knowledgeable people but has been mentioned by Waleed Bin Muslim from Saeed Bin Abd Al Aziz or from some of his shaikhs, and therefore none of the popular books reported it except AlTirmidhi, who narrated it from Al Waleed Bin Muslim in context and others reported it differently.


And Allah knows best.
************************************************** ******************************



In the above given fatwa, please note the following points which I have underlined:


Originally the fatwa says that the names of Allah are more than 99 although number (99) came in authentic ahaadeeth.


Then they say that in the Sahihen (Bukhaaree and Muslim ) the hadeeth 99 names as narrated by Abu Hurairah rAa is present. (But Zeshaan P says in post 111 that the 99 names are not found in Saheeh-Al-Bukhaari and Muslim)!


Then the fatwa gives the du’aa of Muhammad salla Allaho alaihi wa sallam to prove that the names of Allah are more than 99.

Only one person named ibn Uthaymeen says that the Hdeeth of 99 names is not true / it has idraaj (derivation fron the Quraan and Sunnah). And then he himself also takes out the names of Allah from the Quraan but in a very irregular style.

I personally saw this name ibn Uthaymeen for the first time. He is not known as a scholar.

The fatwa doesn’t have any connection with Ibn Katheer Ashaafii’,
Al-Maaliki and others but Zeshaan in his posts repeatedly emphasized that the fatwa came from Ibn Katheer, Ashaafi’I, Al-Maaliki and others. This false accusation on scholars, who are not alive to respond to such false accusations, is very bad action. He (Zeshaan Parvez) never gave the name of ibn Uthyameen, the man who is the only person against the hadeeth of 99 names of Allah.

At one place they have attached the fatwa to Ibn Temiyyah but this attachment has no proof. So it is only a man called Ibn Uthaymeen who is denying the hadeeth of the names of Allah.


Please think about the list of Allah’s beautiful names given in ahaadeeth. It is so much in order and is full of melody. Then compare it with the list made by Ibn Uthaymeen.


Even Uthaymeen denies the name “Dhul-Jalaali wal-Ikraam” which is present twice in surah Ar-Rahmaan. Another hadeeth of Muhammad salla Allaho alaihi wa sallam narrated by rabi’ah bin aamir rAa and reported in Al-Masnad, puts emphases on us that we should read this name ‘Dhul-Jalaali wal-Ikraam” repeatedly and frequently in our du’aa (supplications). So there are other ahadeeth about these names which add to the authenticity of the first ahaadeeth.

Answers to attacks on the Asmaa-ul-Husna

format_quote Originally Posted by ZeeshanParvez

No, my dear brother. The copies of the Qur'aan weren't printed like this back in the days of the Companions. Today you have companies printing the Qur'aan, and putting a list of the Names of Allaah on the front. Then they place the names of the Messenger of Allaah (sallallaahu alayhi wa sallam) on the back.


Let me repeat. The list you are talking about was taken from a hadiith in Jaami al-Tirmidhi and it is weak. A weak Hadiith is not used in matters of legislation. It is definitely not used for the Names of Allaah.

Names of Allaah have to be justified by the Qur'aan and Sunnah.

Also know that there is a difference between the Names of Allaah and His Attributes.

Please understand that all the lists you are referring to are based on the weak hadiith in Jaami al-Tirmidhi which contain a list of Ninety Nine Names of Allaah. A weak hadiith cannot be used to derive something as important as the Names of Allaah.

format_quote Originally Posted by ZeeshanParvez

Also read this English Fatwaa for better understanding. Concentrate on the following:


Secondly: An action is broader in meaning than a name. Hence Allaah has attributed to Himself actions for which He is not called by the active participle of the verb in question, such as wanting (araada), willing (shaa’a) and causing to happen (ahdatha); He is not called al-mureed (the wanter or seeker) or al-shaa’i (the willer) or al-muhdith (the causer). Similarly He did not call Himself al-saani’ (the maker), al-faa’il (the doer), or al-mutqin (the one who does things perfectly), or other names derived from actions that He attributes to Himself. The scope of actions is broader than the scope of words.


Those who derive a name for Allaah from every action made a serious mistake and made the number of His names reach more than one thousand. They called Him al-maakir (the plotter), al-mukhaadi’ (the deceiver), al-faatin (the causer of tribulation), al-kaa’id (the schemer), etc.

Reference(s):

Are these from among the Names of Allaah

No one can count the exact number of Allah’s names. The fatwa that you have referred to has this point but you have discarded the whole fatwa and have taken only the words of a man called Ibn Uthaymeen who has objection to the list of Allah’s names found in authentic ahaadeeth. The same fatwa has called the ahaadeeth of Allah’s names “authentic”. Try to understand the whole fatwa and not only the words of Ibn Uthaymeen. Even the fatwa has strictly said that “we cannot bring changes in the names of Allah”. All of these names are explained by many scholars and those who fear Allah shall abstain from any interference with the names of Allah.


I don’t accuse the God-fearing scholars but the fatwa /words of those who dare to change the ever- existing lists of the names of Allah Azza wa Jall, are unacceptable . I don’t accept the words of Ibn Uthaymeen. I don’t know who is he??? You are not giving his name but you have falsely attached the negative statement of Ibn Uthaymeen to the great scholars of Islam namely Ibn Katheer, Maaliki and Shaafi’i. This is very bad action.


As Allah’s names are many more, that we know from authentic Hadeeth, therefore, you have no right to omit any name of Allah that came in the Holy Quraan. When Allah said in the Holy Quraan that Allah is “Fa’aalun-lima-Yureed”, you cannot omit it.
Similarly, many such names in the Holy Quraan cannot be denied.


You are using the words al-maakir and al- Mukhaadi’ for Allah although these names are not present in any list of the names of Allah but you don’t seem to be fearing Allah. May Allah guide you. Even you don’t accept that Allah is the One Who gives right guidance i.e. Al-Rasheed (Ar-Rasheed)!


Remember! Allah said only once in the Holy Quraan (surah Al-Nisaa) that the munaafiqeen (try to) deceive Allah and He (Allah) deceives them. Allah never deceives anyone in true sense. SO THIS IS NOT THE QUALITY OF Allah azza wa Jall.
In fact the munaafiqeen are not caught right away and are given time. So they think that they are not getting punishment for their deceit and then they continue making more and more mischief. In the surah Al- Baqarah Allah Ta’aala said that they (try to) deceive Allah and the mo’mineen but in reality they deceive only themselves. So Allah’s giving more time to them and not catching them soon in punishment becomes a deceit for them because they don’t take benefit of the time given to them. And instead of repenting to Allah, they increase in their hidden transgression. Thus finaly they are caught in the everlasting punishment.


Again, those who make plots against Allah and Allah’s Deen Islam, must know that Allah Who created them and gave them wise minds is all-Wise. So they cannot defeat Allah by their weak plots! Allah will fail their plots in wonderful way. For such works of Allah which are to avenge on the transgressors, only one name of Allah is used and that is the Al-Muntaqim. So the munaafiqeen and the transgressors plot-makers must remember that Allah, the Al-Muntaqim, is not unaware of their deceit and plots and that Allah’s Intiqaam (revenge) is very severe!!! Therefore, they must take heed!

format_quote Originally Posted by ZeeshanParvez

And you think Allaah will take revenge from innocent people while Allaah clearly says in the Qur'aan that He will not wrong His slaves???????

Unfortunately, you have no understanding of the Holy Quraan. Don’t try to misinterpret the verses of the Holy Quraan.

format_quote Originally Posted by ZeeshanParvez

The Hadiith you claim is authentic without evidence has been outlined by scholars to have at least three defects in it.


First it has الاضطراب

Second there is تدليس of الوليد بن مسلم

Third there is the possibility of الإدراج


Scholars like the Maaliki giant Ibn al-'Arabi and the Shaafi'i Ibn Kathiir have labelled it weak. So has الصنعاني

Are you going to accuse them of not being God fearing as well?

The hadeeth is surely authentic and the fatwa that you referred to (I have translated it in full in post 126 of this thread) states that it is authentic. Only a person (named Ibn Uthaymeen) is calling it weak.


I wonder that you have falsely accused Maaliki, Shaafi’i and Ibn Katheer to be labelling the hadeeth of the names of Allah as weak. Subhaana-Allah! What a sorrowful courage! You are trying to prove false things invented by some enemies, by falsely attaching them to the great scholars! Remember that you are going to face your account and you shall not be able to escape the punishment!!! So better for you is to stop and repent to Allah!


The terms/words:

إضطراب, إدراج, تدليس


cannot explain a hadeeth. One shouldn’t be proud of these words. These words actually increase confusion and are used to change a saheeh (true) hadeeth into weak hadeeth. These words have no concern with the Ilmul-Hadeeth.


You must know that the great scholars of the past (like Qurtubee, Ibn Katheer and many others) as well as the sincere scholars of the present era try to understand the Quraan and Hadeeth side by side. They have allergy to all such terms like id’tiraab, tadlees and idraaj. Even they don’t like the chain of narrators for “sanad” because there is no way of verification of a Hadeeth’s authenticity by a chain of some names.


The only way to verify a hadeeth is to see and evaluate its matan (contents) in the light of the Holy Quraan and for that purpose one must have thorough knowledge of the Holy Quraan.

format_quote Originally Posted by ZeeshanParvez

هل صح أن (الرشيد) من أسماء الله عز وجل؟ وما حكم التسمية بـ: عبد الرشيد ؟ وهل يلزم من سمي بـ: عبد الرشيد تغيير الاسم؟

Is it correct that al-Rashiid is from among the Names of Allaah? And what is the ruling of naming a person Abul rashiid? Is it necessary that if one is named Abdul rashiid to change the name?



ليس من أسماء الله تعالى؛ لعدم وروده في القرآن وعدم ثبوته في السنة، وبناء على ما تقدم فلا يجوز أن يقال (عبد الرشيد)
، ومن تسمى بذلك فالواجب عليه تغييره


It is not from among the Names of Allaah because it is not found in the Qur'aan and there is no proof of it in the Sunnah. Based on that which has preceded, it is not permissible to say Abdul rashiid.

And whoever has been named with that, then it is waajib upon him to change it.


Reference(s):

format_quote Originally Posted by ZeeshanParvez

فتاوى اللجنة الدائمة

We cannot accept any fatwa that goes against the Quraan, the Sunnah and our wisdom and moral sense. I have explained the name Al-Rasheed in this thread. This name is taken from many verses in the Holy Quraan and in the Sunnah. It means “The One Who gives right guidance”. Now let us find the proof of this great name of Allah in all of the above three sources:


IN the Holy Quraan:


Allah said in the verse 17 of the surah Al-Kahf;


………من يهد الله فهو المهتد (ج) و من يضلل فلن تجد له وليّا مرشداً

The meaning is: “That whom Allah guides is (rightly) guided and that whom Allah makes astray, never will you find for him a protecting guide.”
************************************************** *****************


In this verse 17 of the surah Al-Kahf, the word used is “Murshid” which means a guide, an instructer, leader, adviser.
Murshid and Rasheed are derived from the root words like Rashada, rushd, arshada, irshaad, Murshid and Rasheed. When al is added to it, it becomes a proper noun. So Al-Rasheed is taken/derived from the verses of the Holy Quraan. You can see some of those verses (translation) in the explanation of Al-Rasheed in post 124 (on page 7 of this thread) Ninety-Nine Beautiful Names Of Allah And Their Meaning .

In the Sunnah:


According to a lecture of a scholar about the name Al-Rasheed on the you tube ... https://youtu.be/6s-wLSh2Apw the Prophet salla Allaho wa sallam said that there will be Khulafaa’i Ar- Raashideen Al-Mahdi-yeen after Him, they will be ballanced and rightly guided.

Also in surah Al-Hujuraat verse 7 Allah Ta’aala mentioned some of the good qualities of the companions of the Prophet salla Allaho alaihi wa sallam and gave them the name Raashideen (It means the rightly guided).


Using Wisdom and moral sense;


If a person is not named Abdul-Rasheed, rather he is named Rasheed, then it means that the person has the power and ability to guide aright while Allah, who is denied by some scholars to be having the name Al-Rasheed, is not the one to guide aright (na’audhubi-Allah, May Allah protect us from such belief, aameen)

This aqeedah is equal to shirk as it makes every man Rasheed and denies Allah to be Al-Rasheed. Remember that I don’t accept such people to be Islamic scholars and I shall never say, “rahmatullahi alaihi” for such a one. Rather I inform the Muslim brothers and sisters to be careful from them because they make the Muslims astray!

format_quote Originally Posted by ZeeshanParvez

Did you know that the weak hadiith you are using for the Names of Allaah does not contain al-Rabb?

Are you going to say al-Rabb is not a Name of Allaah and the Messenger of Allaah (sallallaahu alayhi wa sallam) did not tell his Companions this Name?

Did you know that the weak list you are using does not contain the Name al-Shaafi? Are you going to tell us that the Messenger of Allaah (sallallaahu alayhi wa sallam) did not tell his Companions this Name? He used it in the following authentic hadiith.


قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَتَى الْمَرِيضَ يَدْعُو لَهُ قَالَ ‏"‏ أَذْهِبِ الْبَاسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِي لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ شِفَاءً لاَ يُغَادِرُ سَقَمًا ‏"‏ ‏.‏ وَفِي رِوَايَةِ أَبِي بَكْرٍ فَدَعَا لَهُ وَقَالَ ‏"‏ وَأَنْتَ الشَّافِي ‏"‏ ‏.‏


That hadiith is from Sahih Muslim. Read the English below


'A'isha reported that when Allah's Messenger (sallallaahu alayhi wa sallam) came to visit any sick he supplicated for him and said:


Lord of the people, remove the malady, cure him for Thou art al-Shaafi. There is no cure but through Thine healing Power which leaves no trouble, and in the narration transmitted on the authority of Abu Bakr there is a slight variation of wording.

The fact is that scholars declared weak the hadiith with the enumeration of the Names. The list is weak. We do not use weak lists for the Names of Allah.

My list has the name Al-Rabb and I have explained it in this thread. Ashaafee and Kaashif are the names of Allah. It is repeatedly said that Allah has many names other than the 99 names given in authentic hadeeth of Muhammad salla Allaho alaihi wa sallam.

format_quote Originally Posted by OmAbdullah

Only a person (named Ibn Uthaymeen) is calling it weak.

You have no manners when referring to the inheritors of the Prophets.

The only way to verify a hadeeth is to see and evaluate its matan (contents) in the light of the Holy Quraan and for that purpose one must have thorough knowledge of the Holy Quraan.

If you think that a Hadith is only evaluated based on matn and not on sanad you are a Jaahil when it comes to the science of Hadiith.

The terms/words:

إضطراب, إدراج, تدليس


cannot explain a hadeeth. One shouldn’t be proud of these words. These words actually increase confusion and are used to change a saheeh (true) hadeeth into weak hadeeth. These words have no concern with the Ilmul-Hadeeth.


You must know that the great scholars of the past (like Qurtubee, Ibn Katheer and many others) as well as the sincere scholars of the present era try to understand the Quraan and Hadeeth side by side. They have allergy to all such terms like id’tiraab, tadlees and idraaj. Even they don’t like the chain of narrators for “sanad” because there is no way of verification of a Hadeeth’s authenticity by a chain of some names.

You have not studied mustalah al-hadith. That is evident. These terms have everything to do with the science of hadith.

You need to learn Mustalah al-Hadiith. Otherwise, you speak without knowledge. Do I need to remind you what Allaah says about speaking without knowledge in the Qur'aan?


The scholars have an allergy to these terms? They are the ones who taught these terms.

I suggest you read Ikhtisar Ulum al-Hadith by Ibn Kathiir. Did you even know he wrote a book on Mustalah al-Hadiith?

You did not because otherwise you would not have accused him. You would not have alleged he has an "allergy." What kind of language do you use?

I don’t accuse the God-fearing scholars but the fatwa /words of those who dare to change the ever- existing lists of the names of Allah Azza wa Jall, are unacceptable . I don’t accept the words of Ibn Uthaymeen. I don’t know who is he??? You are not giving his name but you have falsely attached the negative statement of Ibn Uthaymeen to the great scholars of Islam namely Ibn Katheer, Maaliki and Shaafi’i. This is very bad action.

You have used the pronoun "I" in that one paragraph three times. Who cares what you think? Ibn Uthaymiin (may Allaah be pleased with him) is a scholar. Scholars recognize him as a scholar. Who are you?

Learn your place. Second, not everyone is like you. I haven't done anything but provide referenced material. You, in contrast, have written an autobiography about yourself.

That is what is a very bad action. It highlights how much you love yourself and think you are the I know it all person.

The only way to verify a hadeeth is to see and evaluate its matan (contents) in the light of the Holy Quraan and for that purpose one must have thorough knowledge of the Holy Quraan.

No, that is not how a Hadith is evaluated. Stop creating a new Diin.

The sanad is the specificity of this Diin. You judge based on both the matn and the sanad.

If you do not know this you are ignorant. If you are ignorant you should refrain from speaking on matters of Diin. Do not toy with the Diin of Allaah. You are not qualified.

You are using the words al-maakir and al- Mukhaadi’ for Allah although these names are not present in any list of the names of Allah but you don’t seem to be fearing Allah. May Allah guide you. Even you don’t accept that Allah is the One Who gives right guidance i.e. Al-Rasheed (Ar-Rasheed)!

You cannot read. I say this based on good conjecture of you. Otherwise, I would say you purposefully twist words to justify your false beliefs. Let me remind you of what I wrote and help you understand as you clearly cannot read.

Also read this English Fatwaa for better understanding. Concentrate on the following:


Secondly: An action is broader in meaning than a name. Hence Allaah has attributed to Himself actions for which He is not called by the active participle of the verb in question, such as wanting (araada), willing (shaa’a) and causing to happen (ahdatha); He is not called al-mureed (the wanter or seeker) or al-shaa’i (the willer) or al-muhdith (the causer). Similarly He did not call Himself al-saani’ (the maker), al-faa’il (the doer), or al-mutqin (the one who does things perfectly), or other names derived from actions that He attributes to Himself. The scope of actions is broader than the scope of words.


Those who derive a name for Allaah from every action made a serious mistake and made the number of His names reach more than one thousand. They called Him al-maakir (the plotter), al-mukhaadi’ (the deceiver), al-faatin (the causer of tribulation), al-kaa’id (the schemer), etc.

Reference(s):

Are these from among the Names of Allaah

I referenced a Fatwaa.

It says NOT.

Did you fail to read the not? Or am I right when I say you cannot read.

Or did you twist the words because you find yourself in a predicament?


Finally, no one is talking about if the Names are limited to 99. Everyone knows they are not. You seem to have comprehension issues as I have demonstrated above over and over again.


The Hadith is not authentic. Great schoalrs of the past ruled it weak. I suggest you repent and begin to post only authentic Islamic material. Sucess lies only with Allaah.

@ZeeshanParvez : plz see this link http://www.iqrasense.com/allahs-99-n...lahs-name.html

format_quote Originally Posted by azc

@ZeeshanParvez : plz see this link http://www.iqrasense.com/allahs-99-n...lahs-name.html

قال ابن تيمية: واسم " المنتقم " ليس من أسماء الله الحسنى الثابتة عن النبي صلى الله عليه و سلم و إنما جاء في القرآن مقيداً كقوله تعالى { إنا من المجرمين منتقمون} و قوله { إن الله عزيز ذو انتقام } .

Ibn Taymiyyah said: 'ism al-MuntaQim is not from among the Beautiful Names of Allaah which has been established from the Prophet (sallallaahu alayhi wa sallam). And it has only come in the Qur'aan muqayyad as in the saying of Allaah


And who is more unjust than one who is reminded of the verses of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution.

[Qur'aan 32:22]


I explained this already. I provided references for it. The link you provided is going by the list derived from the weak hadith in Jaami' al-Tirmidhi.

format_quote Originally Posted by ZeeshanParvez

قال ابن تيمية: واسم " المنتقم " ليس من أسماء الله الحسنى الثابتة عن النبي صلى الله عليه و سلم و إنما جاء في القرآن مقيداً كقوله تعالى { إنا من المجرمين منتقمون} و قوله { إن الله عزيز ذو انتقام } . Ibn Taymiyyah said: 'ism al-MuntaQim is not from among the Beautiful Names of Allaah which has been established from the Prophet (sallallaahu alayhi wa sallam). And it has only come in the Qur'aan muqayyad as in the saying of Allaah And who is more unjust than one who is reminded of the verses of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution. [Qur'aan 32:22] I explained this already. I provided references for it. The link you provided is going by the list derived from the weak hadith in Jaami' al-Tirmidhi.

thanks for clarification. Do you know what 4 imams say about it..?

format_quote Originally Posted by azc

thanks for clarification. Do you know what 4 imams say about it..?

No broi. But to help with the concept consider the following Hadith:

Shahr bin Haushab reported:

I asked Umm Salamah (May Allah be pleased with her), "O Mother of the Believers! Which supplication did the Messenger of Allah (ﷺ) make frequently when he was in your house?" She said: "He (ﷺ) supplicated frequently: 'Ya muqallibal-qulubi, thabbit qalbi 'ala dinika (O Changer of the hearts make my heart steadfast in Your religion)."

[At- Tirmidhi]


The Messenger of Allaah (sallallaahu alayhi wa sallam) called upon Allaah. He used

Yaa Muqallibal quluub


Now have you ever heard any scholar say that al-muqallib [the Changer] is a Name of Allaah? No

Why? Because the word is annexed with hearts in the Hadiith. The Messenger of Allaah (sallallaahu alayhi wa sallam) used it in that way.

Is there any Verse of the Qur'aan or Hadiith which uses al-MuQallib? No.

Can we? No, because we keep ourselves to the Names of Allaah in the Qur'aan and Sunnah.

What about the whole phrase muQallibul quluub? Yes, you can say that is a Name of Allaah because the Messenger of Allaah (sallallaahu alayhi wa sallam) used it in that way.

That is why you have this Fatwaa here which says:


فقد تقدم في الفتوى رقم: 96669، أن من العلماء من عد الأسماء المضافة مثل: ذو القوة، غافر الذنب، قابل التوب شديد العقاب، ذي الطول، رفيع الدرجات، من الأسماء الحسنى

[Paraphrase] We have mentioned in the Fatwaa 96669 that there have been scholars who considered Names in 'IDaafah like dhuu al-Quwwah, Ghaafir al-dhanb, Qaabil al-Taub shadiid al-'iQaab, rafii' al-darajaah etc. from among the Beautiful Names of Allaah.


وقال شيخ الاسلام في الفتاوى: ومن أسمائه التي ليست في هذه التسعة والتسعين اسمه: السبوح ـ وفي الحديث، عن النبي صلى الله عليه وسلم أنه كان يقول: سبوح قدوس ـ واسمه: الشافي ـ كما ثبت في الصحيح أنه كان يقول: أذهب البأس رب الناس، واشف أنت الشافي، لا شافي إلا أنت، شفاء لا يغادر سقما ـ وكذلك أسماؤه المضافة، مثل: أرحم الراحمين، وخير الغافرين، ورب العالمين، ومالك يوم الدين، وأحسن الخالقين، وجامع الناس ليوم لا ريب فيه، ومقلب القلوب، وغير ذلك مما ثبت في الكتاب والسنة.


Ibn Taymiyyah said: [Paraphrase] From among the Names of Allaah which are not in these 99 include

al-Subbuuh. It is mentioned in a Hadith that the Prophet (sallallaahu alayhi wa sallam) used to say: Subbuuh Qudduus

And His name al-Shaafii as is mentioned in an authentic Hadith which reads Remove the evil O Lord of mankind and give Shifaa, your are al-Shaafii there is no Shaafi except you, a Shifaa which leaves no disease

Likewise His Names which are in construct ['IDaafah] as

'arHamur raahimiin
rabb ul aalimiin
Maaliki yaw middiin
muQallibul quluub


[He continues on with the list]


On a closing note, it is always best to err on the side of caution when dealing with the Beautiful Names of Allaah. Imagine if you Name Allaah with a Name He did not Name Himself with? What will you do when you stand in front of Him on the Day of Judgement?

If you avoid a "Name" because you cannot find it in the Qur'aan and Sunnah and it turns out to be a Name on the Day of Judgement you will not be held accountable for naming Allaah with something which was not His Name.

Finally, it is imperative that one understand a matter prior to preaching it. One needs to research and understand the differences concerning the Names and the reasons for the differences before one begins to preach.

This is the Diin of Allaah. We must be very careful what we preach and say. This is a matter of the 'aakhirah.

format_quote Originally Posted by ZeeshanParvez

No broi. But to help with the concept consider the following Hadith: Shahr bin Haushab reported: I asked Umm Salamah (May Allah be pleased with her), "O Mother of the Believers! Which supplication did the Messenger of Allah (ﷺ) make frequently when he was in your house?" She said: "He (ﷺ) supplicated frequently: 'Ya muqallibal-qulubi, thabbit qalbi 'ala dinika (O Changer of the hearts make my heart steadfast in Your religion)." [At- Tirmidhi] The Messenger of Allaah (sallallaahu alayhi wa sallam) called upon Allaah. He used Yaa Muqallibal quluub Now have you ever heard any scholar say that al-muqallib [the Changer] is a Name of Allaah? No Why? Because the word is annexed with hearts in the Hadiith. The Messenger of Allaah (sallallaahu alayhi wa sallam) used it in that way. Is there any Verse of the Qur'aan or Hadiith which uses al-MuQallib? No. Can we? No, because we keep ourselves to the Names of Allaah in the Qur'aan and Sunnah. What about the whole phrase muQallibul quluub? Yes, you can say that is a Name of Allaah because the Messenger of Allaah (sallallaahu alayhi wa sallam) used it in that way. That is why you have this Fatwaa here which says: فقد تقدم في الفتوى رقم: 96669، أن من العلماء من عد الأسماء المضافة مثل: ذو القوة، غافر الذنب، قابل التوب شديد العقاب، ذي الطول، رفيع الدرجات، من الأسماء الحسنى [Paraphrase] We have mentioned in the Fatwaa 96669 that there have been scholars who considered Names in 'IDaafah like dhuu al-Quwwah, Ghaafir al-dhanb, Qaabil al-Taub shadiid al-'iQaab, rafii' al-darajaah etc. from among the Beautiful Names of Allaah. وقال شيخ الاسلام في الفتاوى: ومن أسمائه التي ليست في هذه التسعة والتسعين اسمه: السبوح ـ وفي الحديث، عن النبي صلى الله عليه وسلم أنه كان يقول: سبوح قدوس ـ واسمه: الشافي ـ كما ثبت في الصحيح أنه كان يقول: أذهب البأس رب الناس، واشف أنت الشافي، لا شافي إلا أنت، شفاء لا يغادر سقما ـ وكذلك أسماؤه المضافة، مثل: أرحم الراحمين، وخير الغافرين، ورب العالمين، ومالك يوم الدين، وأحسن الخالقين، وجامع الناس ليوم لا ريب فيه، ومقلب القلوب، وغير ذلك مما ثبت في الكتاب والسنة. Ibn Taymiyyah said: [Paraphrase] From among the Names of Allaah which are not in these 99 include al-Subbuuh. It is mentioned in a Hadith that the Prophet (sallallaahu alayhi wa sallam) used to say: Subbuuh Qudduus And His name al-Shaafii as is mentioned in an authentic Hadith which reads Remove the evil O Lord of mankind and give Shifaa, your are al-Shaafii there is no Shaafi except you, a Shifaa which leaves no disease Likewise His Names which are in construct ['IDaafah] as 'arHamur raahimiin rabb ul aalimiin Maaliki yaw middiin muQallibul quluub [He continues on with the list] On a closing note, it is always best to err on the side of caution when dealing with the Beautiful Names of Allaah. Imagine if you Name Allaah with a Name He did not Name Himself with? What will you do when you stand in front of Him on the Day of Judgement? If you avoid a "Name" because you cannot find it in the Qur'aan and Sunnah and it turns out to be a Name on the Day of Judgement you will not be held accountable for naming Allaah with something which was not His Name. Finally, it is imperative that one understand a matter prior to preaching it. One needs to research and understand the differences concerning the Names and the reasons for the differences before one begins to preach. This is the Diin of Allaah. We must be very careful what we preach and say. This is a matter of the 'aakhirah.

When Quran corroborates the hadith of tirmidhi, what is wrong in accepting this hadith even declared as dhaeef by a few scholars. Hadith being weak doesn't mean it's baseless or fabricated.

@ZeeshanParvez : We have quoted to you the words of scholars other than Ibn Taymiyah, to point out the kufr of Ibn ‘Arabi, so that you will not think that Ibn Taymiyah was the only one who denounced him as a kaafir https://islamqa.info/en/7691

format_quote Originally Posted by azc

@ZeeshanParvez : We have quoted to you the words of scholars other than Ibn Taymiyah, to point out the kufr of Ibn ‘Arabi, so that you will not think that Ibn Taymiyah was the only one who denounced him as a kaafir https://islamqa.info/en/7691

Sigh. I am not talking about Abū ʿAbd Allāh Muḥammad ibn ʿAlī ibn Muḥammad ibnʿArabī al-Ḥātimī aṭ-Ṭāʾī

I am talking about Muḥammad b. ʿAbdallāh, Ibn al-ʿArabī al-Maʿāfirī, al-Išbīlī, Abū Bakr

format_quote Originally Posted by azc

When Quran corroborates the hadith of tirmidhi, what is wrong in accepting this hadith even declared as dhaeef by a few scholars. Hadith being weak doesn't mean it's baseless or fabricated.

The Qur'aan doesn't. What part of muqayyad do you fail to understand?

@OmAbdullah

Your discussion is impressive.

format_quote Originally Posted by azc

@ZeeshanParvez : We have quoted to you the words of scholars other than Ibn Taymiyah, to point out the kufr of Ibn ‘Arabi, so that you will not think that Ibn Taymiyah was the only one who denounced him as a kaafir https://islamqa.info/en/7691

Assallmo alaikum,


May Allah bless you for telling about Ibn Arabi and for sincere consideration.

format_quote Originally Posted by OmAbdullah

Assallmo alaikum,


May Allah bless you for telling about Ibn Arabi and for sincere consideration.

Did you forget to read this post. Are you both seriously so uninformed about the different scholars?!!

Guess its a waste of time to talk to laymen.

And to correct you once again. This post I was talking about Ibn al-Arabi. At least get the name right!

format_quote Originally Posted by ZeeshanParvez

You have no manners when referring to the inheritors of the Prophets.


If you think that a Hadith is only evaluated based on matn and not on sanad you are a Jaahil when it comes to the science of Hadiith.


You have not studied mustalah al-hadith. That is evident. These terms have everything to do with the science of hadith.

You need to learn Mustalah al-Hadiith. Otherwise, you speak without knowledge. Do I need to remind you what Allaah says about speaking without knowledge in the Qur'aan?


The scholars have an allergy to these terms? They are the ones who taught these terms.

I suggest you read Ikhtisar Ulum al-Hadith by Ibn Kathiir. Did you even know he wrote a book on Mustalah al-Hadiith?

You did not because otherwise you would not have accused him. You would not have alleged he has an "allergy." What kind of language do you use?




You have used the pronoun "I" in that one paragraph three times. Who cares what you think? Ibn Uthaymiin (may Allaah be pleased with him) is a scholar. Scholars recognize him as a scholar. Who are you?

Learn your place. Second, not everyone is like you. I haven't done anything but provide referenced material. You, in contrast, have written an autobiography about yourself.

That is what is a very bad action. It highlights how much you love yourself and think you are the I know it all person.


No, that is not how a Hadith is evaluated. Stop creating a new Diin.

The sanad is the specificity of this Diin. You judge based on both the matn and the sanad.

If you do not know this you are ignorant. If you are ignorant you should refrain from speaking on matters of Diin. Do not toy with the Diin of Allaah. You are not qualified.





You cannot read. I say this based on good conjecture of you. Otherwise, I would say you purposefully twist words to justify your false beliefs. Let me remind you of what I wrote and help you understand as you clearly cannot read.



I referenced a Fatwaa.

It says NOT.

Did you fail to read the not? Or am I right when I say you cannot read.

Or did you twist the words because you find yourself in a predicament?


Finally, no one is talking about if the Names are limited to 99. Everyone knows they are not. You seem to have comprehension issues as I have demonstrated above over and over again.


The Hadith is not authentic. Great schoalrs of the past ruled it weak. I suggest you repent and begin to post only authentic Islamic material. Sucess lies only with Allaah.

Whatever you say about me, I leave it to Allah All-Mighty.

و افوض أمرى إلى الله إن الله بصير با لعباد


But I will surely remind you your lies in giving the names of Ibn Katheer, Al-Maaliki and Ashafi'i for proving the fatwa of Ibn Uthaymeen.

Whatever I have written is based on correct knowledge of the Quraan and Sunnah. The wisdom accepts it. What you have written is base less. For example, verification of a hadeeth by the sanad (a chain of narrators) which is actually a chain of names about whom no student or teacher can say that these are truly the narrators of the hadeeth. Every sincere wise Muslim can decide and judge whether my words are correct or not.


Here you are attacking the matan of the hadeeth. It is a mutawaatar hadeeth and Tirmidhi didn't call this hadeeth "weak". The fatwa that you gave the link to also says that it is authentic hadeeth but some of the scholars call it weak and in that regard the name of Ibn Uthaymeen is given. This is true that I never heard his name from any of my teachers or any scholars nor I read it in any of the Islamic books.