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

All praise is due to Allah, and peace and blessings be upon the Messenger of Allah, his family, his companions, and those who follow his guidance. To proceed:

The hadith of Abu Hurayrah (may Allah be pleased with him), which lists the names of Allah, has become widespread among people. Allah is named with names that He did not use for Himself, nor did His Messenger use them, based on what is mentioned in this hadith. When I became aware of the scholars' assessment of this hadith as weak, I wanted to compile its various chains of transmission and the statements of the hadith masters regarding its chain of narrators and its text. After Allah granted me success in completing this research, I decided to publish it on this website so that the status of this hadith may be known, especially among the Salafis, for they are the people of sound creed and its defenders.

So I say, seeking Allah's help:

On the authority of Abu Hurairah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:

"Allah Almighty has ninety-nine names. Whoever memorizes them will enter Paradise.

He is Allah, there is no divinity but He, the Most Gracious, the Most Merciful, the King, the Holy, the Source of Peace, the Giver of Security, the Guardian, the Mighty, the Compeller, the Majestic, the Creator, the Originator, the Fashioner, the Forgiver, the Subduer, the Bestower, the Provider, the Opener, the All-Knowing, the Restrainer, the Expander, the Abaser, the Exalter, the Giver of Honor, the Humiliator, the All-Hearing, the All-Seeing, the Judge, the Just, the Subtle, the All-Aware, the Forbearing, the Magnificent, the Forgiving, the Appreciative, the Most High, the Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watchful, the Responsive, the All-Encompassing, the Wise, the Loving, the Glorious, the Resurrector, the Witness, the Truth, the Trustee, the Strong, the Firm, the Guardian, the Praiseworthy, the Enumerator, the Originator, the Restorer, the Giver of Life, the Giver of Death, the Living, the Self-Sustaining, the Finder, the Glorious." The One - The Eternal - The All-Powerful - The Almighty - The One Who Brings Forward - The One Who Puts Back - The First - The Last - The Manifest - The Hidden - The Guardian - The Exalted - The Righteous - The Oft-Returning - The Avenger - The Pardoner - The Compassionate - The Owner - The King - The Possessor of Majesty and Honor - The Equitable - The Gatherer - The Rich - The Enricher - The Preventer - The Harmful - The Beneficial - The Light - The Guide - The Originator - The Everlasting - The Inheritor - The Rightly Guided - The Patient

Al-Tirmidhi included it in his Jami' [3507] with this chain of narration, saying: Ibrahim ibn Ya'qub al-Jawzajani narrated to us, saying: Safwan ibn Salih narrated to me, saying: Al-Walid ibn Muslim narrated to us, saying: Shu'ayb ibn Abi Hamza narrated to us, on the authority of Abu al-Zinad, on the authority of al-A'raj, on the authority of Abu Hurayra.

All the men in this chain of narration are trustworthy, except that al-Walid ibn Muslim and Safwan ibn Salih practiced tadlis al-taswiya (a form of deceptive narration), and they did not explicitly state that they heard it directly from Shu'ayb ibn Abi Hamza on the authority of Abu al-Zinad.

Al-Baghawi also included it in Sharh al-Sunna [1257] through this chain of narration, saying: Abu al-Hasan Ali ibn Muhammad ibn Muhammad al-Dahhak al-Tusi informed us, saying: Abu Mansur Muhammad ibn Nasr ibn Ahmad al-Aghari al-Tusi informed us, saying: Al-Hakim Abu Ahmad al-Hafiz informed us, saying: Muhammad ibn Ishaq ibn Khuzayma informed us, saying: Ibrahim ibn Ya'qub al-Jawzajani narrated it to us.

Al-Bayhaqi included it in his Sunan al-Kubra [20382]

Through the chain of transmission of Ja'far al-Firyabi, on the authority of Safwan ibn Salih.

Al-Hasan ibn Sufyan also followed them in narrating it from Safwan ibn Salih, as recorded by Abu Nu'aym al-Isfahani in his section entitled: [A Section on the Chains of Transmission of the Hadith: "Indeed, Allah has ninety-nine names"] under number (13). He said: Abu 'Amr ibn Hamdan narrated to us, saying: Al-Hasan ibn Sufyan narrated to us, saying: Safwan ibn Salih narrated to us. However, he differed with them on one name, as al-Hasan's version reads: "al-Rafi'" instead of "al-Mani'". There was also a transposition in his version, as in al-Hasan's version: "al-Wali al-Muta'ali" after "Dhu al-Jalal wa al-Ikram", while in their version: it is after "al-Zahir al-Batin". Abu Isma'il al-Harawi included it from the chain of transmission of al-Hasan ibn Sufyan in his book {al-Arba'in fi Dala'il al-Tawhid} [6], as did al-Bayhaqi in al-Asma' wa al-Sifat [p. 15] and in Shu'ab al-Iman [102], and Ibn Hibban in his Sahih [808]. There is disagreement regarding its transmission from al-Hasan ibn Sufyan differed greatly in his narration. In al-Bayhaqi's *Shu'ab al-Iman*, he placed "al-Wajid" before "al-Majid" and added "al-Ahad" after "al-Wahid." This addition is also found in Ibn Hibban's work. He also added "Alladhi laysa kathlihi shay'un wa huwa as-Sami' al-Basir" at the end of the names, i.e., after "as-Sabur." In Ibn Hibban's version, he placed "al-Majid" before "al-Mujib" and "al-Mujib" after "al-Majid," and he placed "al-Ghani al-Mughni" before "al-Jami'" and "al-Mani'" before "al-Ghani al-Mughni." There are other differences in the narration of al-Hasan ibn Sufyan. Muhammad ibn Ahmad ibn al-Walid al-Karabisi followed them in al-Hakim's *al-Mustadrak* [1/16], and al-Tabarani also narrated it in *al-Du'a'* [111].

On the authority of Abu Zur'ah al-Dimashqi, Ahmad ibn al-Mu'alla, and Ward ibn Ahmad ibn Labid al-Bayruti, on the authority of Safwan ibn Salih, with the exception that there are differences between his narration and the other narrations in many names. For example, in his version, "al-Qahhar" (the Subduer) appears after "al-Kabir" (the Great), and "al-Qabid al-Basit" (the Withholder and the Expander) instead of "al-Qa'im al-Da'im" (the Everlasting, the Eternal). He does not include "al-Halim" (the Forbearing), and he includes "al-Muhit al-Mughith" (the All-Encompassing, the Helper) instead of "al-Hafiz al-Muqit" (the Preserver, the Sustainer). He places "al-Nafi'" (the Beneficent) before "al-Darr" (the Afflicter) and "al-Darr" (the Afflicter) before "al-Mani'" (the Preventer). He includes "al-Shadid" (the Severe) instead of "al-Rashid" (the Guided), and he does not mention "al-Jalil" (the Majestic), "al-Mujib" (the Responsive), "al-Hakim" (the Wise), or "al-Wadud" (the Loving). He places "al-Raqib" (the Watchful), "al-Hafiz" (the Preserver), and "al-Majid" (the Glorious) after "al-Sabur" (the Patient). He adds "Malik Yawm al-Din" (Master of the Day of Judgment) and "al-A'la" (the Most High), and he includes "al-Wasi' al-Karim" (the All-Encompassing, the Generous) between them. He repeats "al-Qahhar" (the Subduer) and mentions it again at the end of Al-Nasibi, as narrated by 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, “Al-Mughith” appears instead of “Al-Muqit.” Abu Al-Zinad, Musa ibn ‘Uqbah ibn Abi ‘Ayyash Al-Asadi, followed him in Ibn Majah, saying: Hisham ibn ‘Ammar told us, who said: ‘Abd Al-Malik ibn Muhammad Al-San’ani told us, who said: Abu Al-Mundhir Zuhair ibn Muhammad Al-Tamimi told us, who said: Musa ibn ‘Uqbah told us, who said: ‘Abd Al-Rahman Al-A‘raj told me this.

Abu Nu'aym included it in his volume, number [20], through this chain of transmission. This hadith with this chain is weak, as it includes 'Abd al-Malik al-San'ani, who is weak, as Ibn Hajar stated in al-Taqrib. Hisham ibn 'Ammar is truthful, but he grew old and became easily influenced, so what he narrated in his old age is weak. There is disagreement regarding its transmission from Zuhayr ibn Muhammad. In 'Abd al-Malik al-San'ani's narration, the names are mentioned as a saying of the Prophet. Al-Walid ibn Muslim narrated it from him, on the authority of al-A'raj, on the authority of Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) said, "Allah has ninety-nine names, one hundred minus one. Whoever memorizes them will enter Paradise." Zuhayr said, "We have heard from more than one scholar that he said the first of them begins with 'There is no Allah but Allah,' then he listed the names." Thus, the listing of the names in this narration is attributed to the scholars, not to the Prophet (peace and blessings be upon him). 'Amr ibn Abi Salamah narrated it from him without mentioning the names. All these narrations are found in Abu Nu'aym's collection. Note: The narration of the Syrians from Zuhayr ibn Muhammad is rejected, as the hadith masters have stated. Al-Walid ibn Muslim and 'Amr ibn Abi Salamah were both from Damascus, especially 'Amr's narration. Ibn Abi Salama narrated it from him.

What further weakens this chain of transmission is the significant discrepancy in the narration of its names between Ibn Majah and Abu Nu'aym. According to Ibn Majah, it is "The Proud, the Compassionate, the Merciful, the Gentle," while according to Abu Nu'aym, it is "The Proud, the Gentle." According to Ibn Majah, it is "The All-Seeing, the All-Knowing, the Magnificent, the Righteous," while according to Abu Nu'aym, it is "The All-Seeing, the Exalted, the Magnificent, the Creator." According to Ibn Majah, it is "The Beautiful, the Living, the Self-Subsisting, the All-Powerful, the Subduer, the Exalted, the Wise, the Near," while according to Abu Nu'aym, it is "The Beautiful, the Self-Subsisting, the Subduer, the All-Knowing, the Forbearing, the Near." According to Ibn Majah, it is "The Appreciative, the Glorious, the Finding, the Guardian, the Rightly Guided," while according to Abu Nu'aym, it is "The Appreciative, the One, the Guardian, the Rightly Guided." According to Ibn Majah, it is "The Forgiving, the Forbearing, the Generous, the Oft-Returning," while according to Abu Nu'aym, it is "The Forgiving, the Generous, the Forbearing, the Wise, the Oft-Returning." According to Ibn Majah, it is "The Glorious Lord, the Guardian, the Witness, the Manifest," while according to Abu Nu'aym, it is "The Praiseworthy, the Glorious Lord, the Faithful, the Witness, the Illuminating." According to Ibn Majah, it is "The Everlasting, the Protector," while according to Abu Nu'aym, it is "The Everlasting, the Faithful." According to Ibn Majah... "The Humiliator, the Equitable, the Provider." According to Abu Nu'aym: "The Humiliator, the Provider." According to Ibn Majah: "The Trustee, the Creator, the Hearer." According to Abu Nu'aym: "The Trustee, the Just, the Preventer." According to Ibn Majah: "The Giver of Death, the Preventer, the Gatherer, the Guide, the Sufficient." According to Abu Nu'aym: "The Giver of Death, the Sufficient, the Guide." According to Ibn Majah: "The Illuminating Light, the Perfect, the Ancient, the Unique." According to Ibn Majah: "The Manifest Light, the Ancient, the Truth, the Unique, the Unique."

It is worth noting that Ibn Majah mentions one hundred and two names, while Abu Nu'aym repeats four names: "The One, the Eternal, the Guide, the Faithful." Therefore, the narration of 'Abd al-Malik is not suitable as supporting evidence for the narration of al-Walid from Shu'ayb ibn Abi Hamzah, because a condition for supporting evidence is that it must agree in wording or meaning. Moreover, even if this chain of transmission were authentic, it would further weaken the hadith due to the discrepancy. This hadith, which mentions the names, was narrated by another chain of transmission on the authority of Abu Hurayrah, may Allah be pleased with him. It was narrated by Al-Hakim [1/17], Abu Nu’aym in his part [20], Ja’far Al-Firyabi in the book of remembrance, as Al-Hafiz attributed it to him, and I did not find this book, and Al-Tabarani in supplication [112].

Al-Bayhaqi, in his book *Al-Asma' wa al-Sifat* [p. 19], all narrates it through Khalid ibn Makhlad, on the authority of Abdul Aziz ibn al-Husayn, on the authority of Ayyub al-Sakhtiyani, as recorded by al-Tabarani. Abu Nu'aym and al-Hakim also narrate it through Ayyub and Hisham ibn Hassan, on the authority of Ibn Sirin, on the authority of Abu Hurayrah. Its chain of transmission is very weak, for it includes Abdul Aziz ibn al-Husayn ibn al-Tarjuman, who is considered unreliable, as Abu Dawud stated. Imam Muslim said of him, "His hadith is worthless." See his biography in *Lisan al-Mizan* [4/28]. Imam al-Bukhari said of him, "They remained silent about him." [*Al-Tarikh al-Saghir* by al-Bukhari: 2/200]. This expression by al-Bukhari is a specific terminology he uses for unreliable narrators, reflecting his gentle approach to criticism, as is well known of him. Indeed, this particular hadith is one that the hadith masters rejected due to Abdul Aziz ibn al-Husayn. See his biography in *Al-Du'afa'* by al-'Uqayli and *Al-Mizan* by al-Dhahabi. From this, it becomes clear that the most authentic chain of transmission for this hadith, with the context in which the names are mentioned, is the chain of transmission of al-Walid ibn Muslim, on the authority of Shu'ayb ibn Abi Hamzah. Ibn Hajar, may Allah have mercy on him, said in his book *Fath al-Bari*, while discussing this hadith in the course of his explanation. Regarding Hadith No. [6410], “As for the narration of al-Walid from Shu’ayb, it is the closest chain of transmission to authenticity, and most of those who explained the names relied upon it.” End quote.

This narration is also not free from weakness and is not authentic from the Prophet, peace and blessings be upon him. Five defects have been mentioned concerning it: discrepancies in its chain of transmission regarding al-Walid, interpolation, inconsistency, concealment of defects, and anomaly, which is what they meant by al-Walid’s uniqueness. I will explain them, Allah willing.

Al-Hafiz mentioned in Fath al-Bari, under the commentary on Hadith No. [6410], al-Hakim said that the defect that prevented the two Sheikhs (al-Bukhari and Muslim) from including this Hadith (i.e., the one containing the list of names) was only al-Walid’s uniqueness. He (i.e., al-Hafiz Ibn Hajar) said: “The defect, according to the two Sheikhs, is not only al-Walid’s uniqueness, but also the discrepancies in it, the inconsistency, his concealment of defects, and the possibility of interpolation.” End quote.
As for the discrepancies:

He meant by this what he explained by saying: “There is disagreement regarding it concerning al-Walid. Uthman al-Darimi included it in (al-Naqd ‘ala al-Marisi) on the authority of Hisham ibn Ammar on the authority of al-Walid, who said: on the authority of Khulayd ibn Da’laj on the authority of Qatada on the authority of Muhammad ibn Sirin on the authority of Abu Hurayra, and he mentioned it without specifying. Hisham said: Al-Walid told us: Sa’id ibn Abd al-Aziz told us something similar, and he said: All of them are in the Qur’an: ‘He is Allah, besides Whom there is no deity, the Most Gracious, the Most Merciful,’ and he listed the names. Abu Shaykh ibn Hibban included it on the authority of Amir al-Qarni on the authority of al-Walid ibn Muslim with another chain of narration, who said: Zuhayr ibn Muhammad told us on the authority of Musa ibn Uqba on the authority of al-A’raj on the authority of Abu Hurayra. Zuhayr said: We have heard from more than one of the scholars that he said: The first of them is to begin with ‘There is no deity except Allah,’ and he listed the names.” Until he (i.e., al-Hafiz) said: “And al-Walid’s narration suggests that the specification is an interpolation.” End quote. His statement and the confusion: It has already been mentioned what occurred in this narration, which includes the listing of the names, regarding the confusion in the order of some names and the delay of others, and in mentioning some and omitting others. This obviates the need to repeat it; this only applies to the chain of transmission of al-Walid ibn Muslim. As for the difference between it and the other chain, I did not mention it because that chain does not match al-Walid's in strength. The condition for citing a chain of transmission based on contradiction is that the chains be equal in strength, as is well known. Whoever wishes to examine this difference should refer to Ibn Hajar's Fath al-Bari. His statement and his tadlis:

It is that al-Walid frequently practiced tadlis al-taswiyah (concealing the source of a hadith), as more than one hadith master stated. This tadlis is the worst kind, and it is: "When a narrator comes to a hadith that he heard from his sheikh, and that sheikh heard it from another, who heard it from yet another, and he omits the intermediary with an ambiguous wording." [Al-Nukat by Ibn Hajar] Scholars differed regarding the acceptance of a narration from someone known for this practice. The opinion favored by Sheikh al-Albani, may Allah have mercy on him, is that his narration is not accepted unless he explicitly states that he heard it or received it at every level of the chain of transmission. It is not sufficient for him to state it only regarding his sheikh and his sheikh's sheikh. See Abu al-Hasan's questions to Sheikh al-Albani, p. 11, and al-Sahihah [1/332]. Ibn Hajar and others chose the view that it is a condition for accepting his narration that he explicitly states that he heard it from His sheikh, and by hearing his sheikh from his sheikh only, and explicit statement is not required in all levels of the chain of transmission. Therefore, I do not know why al-Hafiz declared this hadith defective due to tadlis (concealment of a narrator's identity), even though al-Walid explicitly stated that he heard his sheikh from Abu al-Zinad in Ibn Hibban's narration. He (Ibn Hibban) transmitted its chain of transmission in his book, Ithaf al-Mahra. Ibn Hibban said: Al-Hasan ibn Sufyan narrated to us, Safwan ibn Salih narrated to us, al-Walid ibn Muslim narrated to us, Shu'ayb ibn Abi Hamza narrated to us, Abu al-Zinad narrated to us from al-A'raj. Or is this al-Walid's situation specific because he frequently used this method? Shaykh al-Albani (may Allah have mercy on him) said in Silsilat al-Ahadith al-Da'ifa [3/409, 410]: "Al-Walid is known for this among them, so the scholars do not use what al-Walid narrated as evidence unless it is a chain of transmission or hearing." His (i.e., al-Hafiz's) statement, and the possibility of interpolation: Interpolation in this hadith is certain because of what was mentioned in al-Darimi's narration, in which al-Darimi said: "And Hisham said (and he had mentioned before that Hisham's narration to him from Al-Walid) Al-Walid bin Muslim told us that Saeed bin Abdul Aziz told us the same, and he said all of them are in the Qur’an. Then he listed the names [Al-Darimi’s response to Al-Marisi, p. 12]

Also, what was mentioned in Al-Walid's narration from Zuhair bin Muhammad, that he mentioned the hadith without listing the names, then said after it: "Zuhair said, 'We have been informed by more than one scholar that he said that the first of them begins with 'There is no Allah but Allah,'" then he mentioned the names. And the statement of Al-Hafiz following these two narrations was: "And Al-Walid's narration suggests that the specification was inserted."

Many scholars have considered the inclusion of names in this narration to be an interpolation in this hadith, including:

1) Al-Hafiz Ibn Hajar, as mentioned previously.

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 explanation was made by some of the narrators, and the same applies to the hadith of Al-Walid ibn Muslim. Because of this possibility, Al-Bukhari and Muslim did not include the hadith of Al-Walid in their Sahih collections." (Al-Asma' wa As-Sifat, p. 19)

4) Ibn Kathir, who said while explaining the verse, "And to Allah belong the most beautiful names, so invoke Him by them," (Quran 7:180): "A group of hadith masters relied on the view that the listing of names in this hadith is an interpolation."

5) Ibn Al-Arabi Al-Maliki.
6) Abu Al-Hasan Al-Qabisi.
7) Ibn Hazm Adh-Dhahiri, as reported by Ibn Hajar, may Allah have mercy on him, in Fath Al-Bari.

9) Shaykh Ibn Uthaymeen, who said in Sharh Al-Qawa'id Al-Muthla (Sixth Principle): "Then, among these names that were mentioned are some that cannot be considered names, and some that are not..." Remember that it is one of the names of Allah, established in the hadith... And since there are other names established for Him that are not included, and they are clear and well-known, this indicates that listing them is not from the words of the Prophet (peace and blessings be upon him), because the words of the Prophet (peace and blessings be upon him) do not contradict each other. End quote.

10) Ibn al-Qayyim al-Jawziyya said: “As for the name al-Wajid (the Finder), it is only mentioned in the hadith listing the beautiful names, and the correct view is that it is not from the words of the Prophet (peace and blessings be upon him).” End quote. [Madarij al-Salikin 3/307] Dar al-Kutub al-‘Ilmiyya.

11) Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, even transmitted the consensus of the scholars of Hadith that the mention of the names is an interpolation. He said in Majmu' al-Fatawa [6/379]: "The scholars of Hadith have agreed that these two narrations are not from the words of the Prophet, peace and blessings be upon him, but rather each is from the words of some of the Salaf. Al-Walid mentioned them on the authority of some of his Syrian teachers, as has been explained in some of the chains of his Hadith. This is why their narrations differ from his own." End quote.

As for the anomaly:
Al-Walid ibn Muslim narrated the list of names on the authority of Shu'ayb ibn Abi Hamzah and Zuhayr ibn Muhammad. His narration on the authority of Zuhayr is rejected, as previously mentioned, and contradicts his narration on the authority of Shu'ayb in many of the names. The list of names also came through the chain of transmission of 'Abd al-'Aziz ibn al-Husayn, which is also weak, as previously mentioned. It also came through the chain of transmission of 'Abd al-Malik al-San'ani on the authority of Zuhayr ibn Muhammad, and the weakness of its chain of transmission and its contradiction with al-Walid's narration on many of the names have already been explained. Thus, only al-Walid's narration on the authority of Shu'ayb remains, and in this, al-Walid contradicted all those who narrated it on the authority of Shu'ayb ibn Abi Hamzah. They are three: the reliable memorizer Ali bin Ayyash and his narration is found in Al-Nasa’i’s Sunan Al-Kubra [7612].

Abu al-Yaman al-Hakam ibn Nafi’, whose narration is found in al-Bukhari and others, specifically in al-Bukhari under numbers [2736 and 7392]. Ibn Shu’ayb ibn Abi Hamza, also known as Bishr ibn Shu’ayb, whose narration is found in al-Bayhaqi’s *al-Asma’ wa al-Sifat*, p. [15]. Al-Hafiz Ibn Hajar al-Asqalani, in *al-Taqrib*, deemed him trustworthy. As for earlier scholars, I have not found anyone who deemed him trustworthy or criticized him, except for Ibn Hibban, who stated in *al-Thiqat* that he was proficient in hadith. This is sufficient to establish his reliability, as affirmed by the scholar al-Mu’allimi (may Allah have mercy on him) in his book *al-Tankil*, and supported by Sheikh al-Albani (may Allah have mercy on him). All three of these narrations are from Shu’ayb ibn Abi Hamza, without mentioning names. It is not acceptable for al-Hakim to claim that al-Walid ibn Muslim is more trustworthy than these three; each of them is more trustworthy individually than al-Walid, let alone when they are all together. Even assuming that al-Walid is more trustworthy than those who disagreed with him regarding Shu’ayb ibn Abi Hamza, Shu’ayb’s narration is anomalous because it contradicts narrators more trustworthy than him who narrated it from Abu al-Zinad without mentioning names, including Imam Malik, as recorded by al-Nasa’i in *al-Kubra*. [7612] Abu Nu’aym in his part [4], Sufyan ibn ‘Uyaynah in the collections of al-Bukhari and Muslim, and Muhammad ibn Ishaq in the collection of Ahmad [7502], and indeed all those who narrated it from him narrated it without mentioning the names. So how can it be said then, when all of these were contradicted by al-Walid ibn Muslim alone, and indeed he contradicted all the narrations transmitted from Abu Hurayrah, may Allah be pleased with him, in this hadith, which reached eighty-four chains of transmission in Abu Nu’aym’s part, from twelve men who narrated it from Abu Hurayrah?

Note: These chains of transmission in Abu Nu’aym’s collection are not all sound. Some have weak chains that are strengthened by other chains, and some are extremely weak, neither strengthening nor being strengthened.
In conclusion, this hadith cannot be correctly attributed to the Prophet, peace and blessings be upon him, with the mention of names. This ruling has been issued by more than one scholar of hadith, including those mentioned previously, al-Tirmidhi in his Jami’, and among contemporary scholars, the undisputed leading hadith scholar of our time, Sheikh Muhammad Nasir al-Din. Al-Albani, as mentioned in his works on weak hadiths in Sunan al-Tirmidhi and Ibn Majah, and in his commentary on the hadiths of Mishkat al-Masabih, and Sheikh Muqbil bin Hadi al-Wadi'i in his book on hadiths with apparent defects but which appear sound, may Allah have mercy on them all and reward them for the good they offered to Islam and Muslims and for preserving the Sunnah through them.

Therefore, some of the names mentioned in this hadith cannot be correctly attributed to Allah as His names, because they are not found in the Quran in the form of names, as al-Hafiz stated, nor are they found in the hadith itself. These names are:

"The Abaser, the Exalter, the Honorer, the Humiliator, the Just, the Majestic, the Resurrector, the Reckoner, the Originator, the Restorer, the Giver of Death, the Finder, the Glorious, the Governor, the Possessor of Majesty and Honor, the Equitable, the Enricher, the Withholder, the Benefactor, the Afflicter, the Everlasting, the Rightly Guided, the Patient." This does not mean that there are no other names in the hadith that are not established in either the Quran or the Sunnah; rather, I have limited myself to these because al-Hafiz explicitly mentioned them. A very important principle, as Sheikh Muhammad Ali Farkous stated: “Know that the names of Allah Almighty are divinely revealed, meaning they are established from the texts of the Quran and Sunnah. Furthermore, a name is used to derive attributes and verbs, but an attribute or verb is not used to derive a name, as is well-known in the principles of Ahlus-Sunnah wal-Jama'ah.” (Fatwa No. 239 on his official website)

And Allah knows best. May Allah’s peace and blessings be upon His Prophet Muhammad, his family, and his companions.