In the name of Allah, the Most Gracious, the Most Merciful

Praise be to Allah, and may peace and blessings be upon the Messenger of Allah, his family, his companions, and those who follow his guidance. Now then:
The hadith of Abu Hurayrah, may Allah be pleased with him, has become widespread among people, in which there is a list of the names of Allah. Allah was named with what He did not name Himself with, nor did His Messenger name Him with, based on what came in this hadith. When I learned about the scholars’ weakening of this hadith, I wanted to collect its chains of transmission and the words of the preservers of its chain of transmission and text. After Allah granted me success in completing this research, I decided to publish it on this network so that the status of this hadith would be known, especially among the Salafis, as they are the people of the creed and its protectors.

So I say, seeking help from Allah: On the authority of Abu Hurairah, may Allah be pleased with him, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: “Allah has ninety-nine names, whoever counts them will enter Paradise. He is Allah, there is no god but Him, the Most Gracious, the Most Merciful, the King, the Holy, the Peaceful, the Faithful, the Guardian, the Preserver of the Guardians, the Almighty, the Compeller, the Majestic, the Forgiving, the Giver, the Provider, the Opener, the Knowing, the Restrictor, the Expander, the Abaser, the Exalter, the Honorer, the Humiliator, the All-Hearing, the All-Seeing, the Just, the Gentle, the All-Knowing, the Forbearing, the Forbearing, the Great, the Forgiving, the Grateful, the High, the Great, the Preserver, the Protector, the Reckoner, the Majestic, the Generous, the Watchful, the Responder, the Vast, the Wise, the Loving, the Majestic, the Glorious, the Resurrector, the Witness, the Truth, the Trustee, the Strong, the Firm, the Guardian, the Praiseworthy, the Enumerator, the Initiator, the Restorer, the Giver of Life, the Giver of Death, the Living, the Self-Sustaining, the Finder, the Majestic, the Eternal, the Able, the Powerful, the Friend, the Praiseworthy, the Enumerator, the Initiator, the Restorer, the Giver of Life, the Giver of Death, the Living, the Self-Sustaining, the Finder, the Majestic, the Eternal, the Able, the Powerful, the Advancer, the Deferrer, the First, the Last, the Manifest, the Hidden, the Guardian, the Most High, the Righteous, the Accepter of Repentance, the Avenger, the Pardoner, the Compassionate, the Patient

Al-Tirmidhi narrated it in this context in his Jami’ [3507], he said: Ibrahim bin Ya’qub al-Jawzjani narrated to us, Sufyan bin Salih narrated to us, al-Walid bin Muslim narrated to us, Shu’ayb bin Abi Hamza narrated to us, on the authority of Abu al-Zinad, on the authority of al-A’raj, on the authority of Abu Hurayrah.

The men of this chain of transmission are all trustworthy, except that al-Walid bin Muslim and Sufyan bin Salih conceal the concealment of equality and did not explicitly state the hadith in Shu’ayb bin Abi Hamza on the authority of Abu al-Zinad.
Al-Baghawi narrated it in Sharh al-Sunnah [1257] from this chain of transmission, he said: Abu al-Hasan Ali bin Muhammad bin Muhammad al-Dahhak al-Tusi narrated to us with it, I told Abu Mansur Muhammad bin Nasr bin Ahmad al-Aghri al-Tusi, I told al-Hakim Abu Ahmad al-Hafiz, I told Muhammad bin Ishaq bin Khuzaymah, Ibrahim bin Ya’qub al-Jawzjani narrated it with it. Al-Bayhaqi included it in Al-Sunan Al-Kubra [20382] on the authority of Ja’far Al-Faryabi on the authority of Safwan bin Salih. Al-Hasan bin Sufyan followed them in the narration on the authority of Safwan bin Salih, according to Abu Na’im Al-Isfahani in his section entitled: [A section on the chains of narration of the hadith that Allah has ninety-nine names] under number (13). He said: Abu Amr bin Hamdan told us, Al-Hasan bin Sufyan told us, Safwan bin Salih told us. He differed with them in one name, so according to Al-Hasan it was “Al-Rafi’” instead of “Al-Mani’”, and he had an advance and a delay, so in Al-Hasan’s narration it was “Al-Wali Al-Muta’ali” after “Dhu Al-Jalal wal-Ikram” and in their narration it was after “Al-Zahir Al-Batin”. Abu Ismail Al-Harawi included it on the authority of Al-Hasan bin Sufyan in his book {Al-Arba’in fi Dalail Al-Tawhid} [6], and Al-Bayhaqi in Al-Asma’ wa Al-Sifat [p. 15] and in Shu’ab Al-Iman [102] and Ibn Hibban in his Sahih [808]. They differed about it according to Al-Hasan. Ibn Sufyan differed greatly. In the narration of Al-Bayhaqi in Al-Sha`b, it was mentioned that “Al-Wajid” was presented before “Al-Majid” and that “Al-Ahad” was added after “Al-Wahid.” This addition is also found in Ibn Hibban. It was also mentioned that “Allah has no counterpart to Him, and He is the All-Hearing, the All-Seeing” was added at the end of the names, i.e. after “Al-Sabūr.” It was found in Ibn Hibban that “Al-Majid” was presented instead of “Al-Mujib” and that “Al-Mujib” was delayed instead of “Al-Majid.” It was mentioned that “Al-Ghani Al-Mughni” was presented before “Al-Jami`” and that “Al-Mani`” was presented before “Al-Ghani Al-Mughni.” There is other disagreement that occurred in the narration of Al-Hasan Ibn Sufyan. Muhammad Ibn Ahmad Ibn Al-Waleed Al-Karabisi followed them in Al-Hakim’s Al-Mustadrak [1/16].

And it was also narrated by al-Tabarani in al-Du’aa [111] on the authority of Abu Zar’ah al-Dimashqi Ahmad ibn al-Mu’alla and Ward ibn Ahmad ibn Labid al-Bayruti on the authority of Safwan ibn Salih with it, except that there was a difference between his narration and the other narrations in many names, so according to him “al-Qahar” came after “al-Kabeer”, and “al-Qa’ib al-Basit” instead of “al-Qa’im al-Da’im”, and he did not mention “al-Haleem”, and according to him “al-Muheet al-Mughith” instead of “al-Hafiz al-Muqeet”, and he presented “al-Nafi’” before “al-Darr” and “al-Darr” before “al-Man’i’”, and according to him “al-Shadid” instead of “al-Rasheed”, and he did not mention “al-Jaleel, al-Mujeeb, al-Hakim, and al-Wadud”, and he delayed “al-Raqeeb, al-Hafiz, and al-Majeed” after al-Sabūr, and he added “Master of the Day of Judgment, and al-A’la” and mentioned between them “al-Wasee’ al-Kareem”, and he repeated “al-Qahar” so he repeated mentioning it at the end of the names. And they were followed in the narration on the authority of Safwan ibn Salih by approximately ten narrators, which I have left out. He mentioned them
And Safwan bin Saleh followed in the narration on the authority of Al-Walid Musa bin Ayoub Al-Nusaybi in Al-Hakim in Al-Mustadrak [1/16] and Al-Bayhaqi in Al-Asma’ wa Al-Sifat [p. 15] (Dar Al-Kutub Al-Ilmiyyah edition), and in his narration he wrote “Al-Mughith” instead of “Al-Muqit”
And Abu Al-Zinad followed Musa bin Uqbah bin Abi Ayyash Al-Asadi in Ibn Majah, he said: Hisham bin Ammar told us, he said: Abdul Malik bin Muhammad Al-San’ani told us, he said: Abu Al-Mundhir Zuhair bin Muhammad Al-Tamimi told us, he said: Musa bin Uqbah told us, he said: Abdul Rahman Al-A’raj told me with it.
And Abu Naim narrated it in his volume, No. [20] from this path, and the hadith with this chain of transmission is weak. It includes Abdul Malik Al-San’ani, who is weak as Ibn Hajar said in Al-Taqreeb, and Hisham bin Ammar is truthful except that he grew old and began to be prompted, so what he narrated in his old age is weak. And there is disagreement about it from Zuhair bin Muhammad, so in the narration of Abdul Malik Al-San’ani from him, he mentioned the names from the saying of the Prophet, and Al-Walid bin Muslim narrated it from him from Al-A’raj from Abu Hurayrah, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, said, “God has ninety-nine names, one hundred minus one. Whoever counts them will enter Paradise.” Zuhair said, “It has reached us from more than one of the people of knowledge that he said that the first of them begins with ‘There is no god but God,’ then he listed the names, so the listing of the names in this narration is attributed to the people of knowledge, not to the Prophet, may God bless him and grant him peace, and Amr bin Abi Salamah narrated it from him without mentioning the names, and all of these narrations are with Abu Naim. Note: The narration of the people of Sham from Zuhair bin Muhammad is rejected as the hadith masters said, and Al-Walid bin Muslim and Amr bin Abi Salamah are from Damascus, especially Narrated by Amr bin Abi Salamah on his authority. What increases the weakness of this path and here is the severe confusion that occurred in the narration of its names between the narration of Ibn Majah and Abu Nu`aym, so according to Ibn Majah: “The Proud, the Most Gracious, the Most Merciful,” and according to Abu Nu`aym: “The Proud, the Latif,” and according to Ibn Majah: “The All-Seeing, the All-Knowing, the Great, the Righteous,” and according to Abu Nu`aym: “The All-Seeing, the Most High, the Great, the Creator,” and according to Ibn Majah: “The Beautiful, the Living, the Self-Sustaining, the Able, the Conqueror, the High, the Wise, the Near,” and according to Abu Nu`aym: “The Beautiful, the Self-Sustaining, the Conqueror, the All-Knowing, the Forbearing, the Near,” and according to Ibn Majah: “The Grateful, the Majestic, the Finder, the Rightly Guided Guardian,” and according to Abu Nu`aym: “The Grateful, the One, the Rightly Guided Guardian,” and according to Ibn Majah: “The Forgiving, the Forbearing, the Generous, the Accepter of Repentance,” and according to Abu Nu`aym: “The Forgiving, the Generous, the Forbearing, the Wise, the Accepter of Repentance,” and according to Ibn Majah: “The Glorious Lord, the Friend, the Manifest Witness,” and according to Abu Nu`aym: “The Praiseworthy, the Glorious, the Faithful, the Witness, the Illuminator,” and according to Ibn Majah: “The Eternal, the Protecting,” and according to Abu Nu`aym: “The Eternal, the Faithful,” and according to Ibn Majah: “The Humiliator, the Just, the Provider.” According to Abu Nu’aym: “The Humiliator, the Provider.” According to Ibn Majah: “The Agent, the Creator, the Hearer.” According to Abu Nu’aym: “The Just, the Preventing Agent.” According to Ibn Majah: “The Killer, the Preventer, the Collector, the Guide, the Sufficient.” According to Abu Nu’aym: “The Killer, the Sufficient, the Guide.” According to Ibn Majah: “The Illuminating, Perfect, Eternal, and Odd Light.” According to Ibn Majah: “The Clear, Eternal, True, Odd, and Odd Light.”

Ibn Majah has mentioned one hundred and two names, and Abu Naim has mentioned four names, which are: “The One, the Eternal, the Guide, the Faithful.” Based on this, the narration of Abd al-Malik is not suitable to be evidence for the narration of al-Walid on the authority of Shu`ayb ibn Abi Hamza, because one of the conditions of evidence is that it must be in agreement in wording or meaning. Rather, if this chain of transmission were correct, it would increase the weakness of the hadith due to confusion. This hadith, which mentions the names, was narrated by another chain of transmission on the authority of Abu Hurairah, may God be pleased with him. It was narrated by al-Hakim [1/17], Abu Nu`aym in his section [20], Ja`far al-Faryabi in Kitab al-Dhikr, as al-Hafiz attributed it to him, but I did not find this book, and by al-Tabarani in al-Du`a’ [112] and al-Bayhaqi in al-Asma` wa al-Sifat [p. 19], all of them on the authority of Khalid ibn Mukhallad on the authority of `Abd al-`Aziz ibn al-Husayn on the authority of Ayoub al-Sakhtiyani, according to al-Tabarani, and according to Abu Nu`aym and al-Hakim: on the authority of Ayoub and Hisham ibn Hassan on the authority of Ibn Sirin on the authority of Abu Hurairah. Its chain of transmission is very weak, as it includes `Abd al-`Aziz ibn al-Husayn ibn al-Tarjuman, who is rejected, as Abu Dawud said. Imam Muslim said about him, “Hadith is lost.” See his biography in al-Lisan [4/28], and Imam al-Bukhari said about him, “They were silent about him.” [al-Tarikh al-Saghir by al-Bukhari: 2/200], and this expression of al-Bukhari is a term specific to him, which he uses for the rejected, due to his gentleness in the expressions of criticism, as is well-known about him. Rather, this hadith in particular is among those he rejected. Preserving Abdul Aziz bin Al-Hussain, see his biography in Al-Du'afa by Al-'Uqaili and Al-Mizan by Al-Dhahabi. From this, it becomes clear to us that the most authentic paths for this hadith in the context in which the names are mentioned is the path of Al-Walid bin Muslim from Shu'ayb bin Abi Hamza. Ibn Hajar, may God have mercy on him, said in his book (Fath Al-Bari) while speaking about this hadith in the context of his explanation of hadith number: [6410], "As for the narration of Al-Walid from Shu'ayb, which is the closest path to authenticity and upon which most of the explanations of the names depend." End quote. This narration is also not free from weakness and is not authentic from the Prophet, may God bless him and grant him peace. Five defects have been mentioned in it: the difference in its chain of transmission on Al-Walid, inclusion, confusion, forgery, and anomaly, which is what they meant by Al-Walid's singularity, and I will explain them, God willing. Al-Hafiz mentioned in Al-Fath under the graduation of Hadith No. [6410] the statement of Al-Hakim that the reason that prevented the two sheikhs from grading this Hadith (i.e. the one in which the names are listed) is that Al-Walid is the only one who narrated it. He (i.e. Al-Hafiz Ibn Hajar) said: “The reason according to the two sheikhs is not that Al-Walid is the only one who narrated it, but rather the difference in it, confusion, his concealment, and the possibility of insertion.” End quote. As for the difference:

He means what he explained by saying: “And there is a difference of opinion regarding it from Al-Walid. Uthman Al-Darimi narrated it in (Al-Naqd Ala Al-Marisi) from Hisham bin Ammar from Al-Walid, so he said: From Khalid bin Da’laj from Qatadah from Muhammad bin Sirin from Abu Hurayrah, so he mentioned it without specifying. Hisham said: Al-Walid told us, Saeed bin Abdul Aziz told us likewise, and he said: All of it is in the Qur’an: “He is Allah, there is no god but He, the Most Gracious, the Most Merciful,” and he listed the names. Abu Sheikh bin Hibban narrated it from the narration of Aamer Al-Qarni from Al-Walid bin Muslim with another chain of transmission, so he said: Zuhair bin Muhammad told us from Musa bin Uqbah from Al-A’raj from Abu Hurayrah. Hurairah said Zuhair, so we were informed by more than one of the people of knowledge that he said that the first of them is to begin with “There is no god but Allah,” and to list the names, until he said (i.e., Al-Hafiz): “And the narration of Al-Waleed indicates that the specification is inserted.” End quote.
His statement and confusion:
The mention of what occurred in this narration in which the names are listed has already passed, from confusion in presenting some names and delaying others, and mentioning some of them and deleting some that makes it unnecessary to repeat that, this is only in the path of Al-Waleed bin Muslim. As for the difference that occurred between it and the other path, I did not mention it because that path does not match the path of Al-Waleed in strength, and the condition of explaining by confusion is that the paths are equal in strength as is known, and whoever wants to see this difference, let him refer to Al-Fath by Ibn Hajar.
His statement and his tadlis:
It is that Al-Waleed was very much into tadlis of equalization as more than one of the memorizers said, and this tadlis is the worst of tadlis, which is: “that the narrator comes to a hadith that he heard from his sheikh and that sheikh heard it from another from another, so he drops the intermediary with an ambiguous wording.” [Al-Nukat by Ibn Hajar]
And they differed in accepting the narration of someone who is known When will it be? What Sheikh Al-Albani, may God have mercy on him, preferred is that his narration is not accepted until he explicitly states that he heard it or transmitted it in all levels of the chain of transmission, and it is not sufficient for him to state explicitly that he heard it from his Sheikh and that of his Sheikh. See the Questions of Abu Al-Hasan to Sheikh Al-Albani, p. 11, and the Sahihah [1/332].

Ibn Hajar and others chose that it is a condition for accepting his narration that he explicitly heard it from his sheikh and that his sheikh heard it from his sheikh only, and it is not a condition for explicitness in all levels of the chain of transmission. Based on this, I do not know why Al-Hafiz declared this hadith to be invalid due to tadlis, even though Al-Walid explicitly heard it from his sheikh from Abu Al-Zinaad according to Ibn Hibban, and he transmitted its chain of transmission (i.e. the chain of transmission of Ibn Hibban’s narration) in his book Ithaaf Al-Mahra. Ibn Hibban said: Al-Hasan bin Sufyan told us, Safwan bin Salih told us, Al-Walid bin Muslim told us, Shu’ayb bin Abi Hamza told us, Abu Al-Zinaad told us from Al-A’raj. Or is the case of Al-Walid specific because he used to do it a lot? Sheikh Al-Albani, may God have mercy on him, said in As-Silsilah Ad-Da’ifah [3/409, 410]: “And Al-Walid is known for that among them, so the scholars do not rely on what Al-Walid narrated unless it is in a chain of transmission by narration or hearing.” His statement (i.e. Al-Hafiz) and the possibility of insertion: Insertion in this hadith is certain because of what was mentioned in the narration of Ad-Darimi which Al-Darimi said about it: “And Hisham said (and he mentioned before that Hisham narrated to him from Al-Walid) Al-Walid bin Muslim narrated to us, Saeed bin Abdul Aziz narrated to us likewise, and he said all of it is in the Qur’an.” Then he listed the names [Al-Darimi’s response to Al-Marisi, p. 12], and also what was mentioned from Al-Walid’s narration from Zuhair bin Muhammad that he mentioned the hadith without listing the names, then he said after it: “Zuhair said, so it reached us from more than one of the people of knowledge that he said that the beginning of it begins with there is no god but God.” Then he mentioned the names, and Al-Hafiz’s statement came before after these two narrations: “And Al-Walid’s narration indicates that the designation is inserted.” The inclusion in this narration has been accepted in this hadith by many scholars, including:
1)- Al-Hafiz Ibn Hajar, as mentioned above
2)- Al-Baghawi, who said in Sharh as-Sunnah [5/35]: “It is possible that the mention of these names was made by some of the narrators”
3)- Al-Bayhaqi, who said after mentioning the narration of Abdul-Aziz Ibn Al-Husayn: “It is possible that the interpretation was made by some of the narrators, and likewise in the hadith of Al-Waleed Ibn Muslim, and because of this possibility Al-Bukhari and Muslim left out the hadith of Al-Waleed in Sahih” (Al-Asma’ wa’l-Sifat, p. 19)
4)- Ibn Katheer, who said while interpreting the words of Allah the Almighty “And to Allah belong the best names, so invoke Him by them” (Al-Asma’ wa’l-Sifat, p. 19): “And what a group of scholars relied upon is that the listing of the names in this hadith is inserted”
5)- Ibn Al-Arabi Al-Maliki, 6)- Abu Al-Hasan Al-Qabisi, 7)- Ibn Hazm Al-Zahiri, Ibn Hajar (may Allah have mercy on him) narrated this from them in Al-Fath
9)- Sheikh Ibn Al-Uthaymeen, who said in Sharh Al-Qawa’id Al-Mithla (the sixth rule): “Then these names that were mentioned include things that cannot be a name, And among them are things that were not mentioned, and they are among the names of Allah, and the hadith has proven them... And since among the names proven from Him are those that are not in them, and they are apparent and well-known, this indicates that enumerating them is not from the words of the Prophet, may Allah bless him and grant him peace, because the words of the Prophet, may Allah bless him and grant him peace, do not contradict each other. End quote. 10) - Ibn al-Qayyim al-Jawziyyah said: “As for the One who finds it, it was not mentioned by calling him by it except in the hadith of enumerating the beautiful names, and the correct view is that it is not from the words of the Prophet, may Allah bless him and grant him peace.” End quote. [Madarij as-Salikeen 3/307] Dar al-Kutub al-Ilmiyyah.

 Sheikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, rather Sheikh Al-Islam has reported the agreement of the people of knowledge of hadith that the mention of the names is inserted. He said in Majmoo’ Al-Fatawa [6/379]: “The people of knowledge of hadith have agreed that these two narrations are not from the words of the Prophet, may Allah bless him and grant him peace, but rather each of them is from the words of some of the Salaf. Al-Waleed mentioned them from some of his Shami sheikhs as it came explained in some of the chains of transmission of his hadith, and for this reason their identities differed from him.” End quote. As for the anomaly: Al-Waleed bin Muslim narrated the list of names from Shu’ayb bin Abi Hamzah and Zuhayr bin Muhammad, and his narration from Zuhayr is strange as mentioned above and contradicts his narration from Shu’ayb in many of the names. The list of names also came from the path of Abdul-Aziz bin Al-Husayn, and it is also weak as mentioned above. It came from the path of Abdul-Malik Al-San’ani from Zuhayr bin Muhammad, and the weakness of its chain of transmission and its contradiction of the narration of Al-Waleed in many of the names has been explained above. So all that remains is the narration of Al-Waleed from Shu’ayb, and Al-Waleed differed in it from all those who narrated it from Shu’ayb bin Abi Hamzah, and they are three. : The reliable Hafiz Ali bin Ayyash, and his narration is with Al-Nasa’i in Al-Sunan Al-Kubra [7612], and Abu Al-Yaman Al-Hakam bin Nafi’, and his narration is with Al-Bukhari and others, in Al-Bukhari with the number [2736 and 7392], and Ibn Shu’ayb bin Abi Hamza, who is Bishr bin Shu’ayb, and his narration is with Al-Bayhaqi in Al-Asma’ wa Al-Sifat, p. [15], and Al-Hafiz said about him in Al-Taqreeb: trustworthy, as for the predecessors, I did not find anyone who authenticated him or criticized him except Ibn Hibban, who said about him in Al-Thiqat: he was a master of hadith, and this is sufficient to validate him as was decided by Al-Allamah Al-Mu’alimi, may God have mercy on him, in his book (Al-Tankeel), and Sheikh Al-Albani, may God have mercy on him, supported him. All three of these narrated it from Shu’ayb bin Abi Hamza without mentioning the names, and Al-Hakim’s statement that Al-Walid bin Muslim is more trustworthy than these three is not accepted, rather each one of them is more trustworthy than Al-Walid alone, so how about their combination, and even if we assume that Al-Walid is more trustworthy than those who disagreed with him regarding Shu’ayb bin Abi Hamza, then Shu’ayb’s narration is anomalous due to his disagreement. There are narrators more trustworthy than him who narrated it from Abu al-Zinad without mentioning the names, including Imam Malik according to al-Nasa’i in al-Kubra [7612], Abu Nu’aym in his part [4], Sufyan ibn ‘Uyaynah according to al-Bukhari and Muslim, and Muhammad ibn Ishaq according to Ahmad [7502]. Rather, all of those who narrated it from him narrated it without mentioning the names. So how can it be said then that al-Walid ibn Muslim alone contradicted all of these, rather he contradicted all the narrations narrated from Abu Hurayrah (may Allah be pleased with him) in this hadith, and it reached eighty-four paths according to Abu Nu’aym in his part, from twelve men who narrated it from Abu Hurayrah. Note: These paths that Abu Nu’aym has are not all authentic, for among them are those whose chain of transmission is weak and strengthened by others, and among them are those that are extremely weak, neither strengthening nor strengthening. So the conclusion is that it is not correct to attribute the names in this hadith to the Prophet (blessings and peace of Allah be upon him), and this ruling has been made by more than one of the people of knowledge and experience of hadith, including those mentioned above. Among them is Al-Tirmidhi in his Jami`, and among the contemporaries, the undisputed hadith scholar of the era, Sheikh Muhammad Nasir al-Din al-Albani, as in Da`if Sunan al-Tirmidhi, Da`if Ibn Majah, and the Takhreej Ahadith al-Mishkat, and Sheikh Muqbil bin Hadi al-Wadi`i in his book, Ahadith Mu`allaq, whose apparent authenticity is sound. May God have mercy on them all and reward them well for the good they have provided to Islam and the Muslims and for the preservation of the Sunnah through them.

Accordingly, some of the names mentioned in this hadith cannot be applied to God on the basis that they are His names, because they were not mentioned in the Book in the form of a name, as Al-Hafiz said, and the hadith did not mention them. They are: “The Abaser, the Exalter, the Honorer, the Humiliator, the Just, the Majestic, the Resurrector, the Enumerator, the Originator, the Restorer, the Causer, the Finder, the Glorious, the Governor, the Possessor of Majesty and Honor, the Just, the Enricher, the Preventer, the Beneficial, the Harmer, the Eternal, the Rightly Guided, the Patient.” This does not mean that there are no other names in it that are not proven in the Book or the Sunnah. Rather, I limited myself to these because Al-Hafiz specifically mentioned them. 
And Allah knows best, and may Allah’s prayers and peace be upon His Prophet Muhammad, his family and his companions.