al-Basheer, 8/2, July-August 1994. Author: J. Zarabozo 

A well known hadith concerning the names of Allah is the following: Abu Huraira reported that the Messenger of Allah, said, "Allah has ninety-nine names. He who 'ahsaha' [enumerates them, believes in them, ponders their meanings, worships Allah by them and supplicates with them, and acts by them according to one's belief in them] will enter Paradise. He is God, other than whom there is no god, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of Security..."
The hadith continues to list ninety-nine names of Allah.

This hadith was recorded by at-Tirmidhi and others. Ibn Majah also has recorded something similar to it. In English, it may be found in a number of works, including Mishkat al-Masabih.

This hadith is well-known among the scholars of hadith to be a weak hadith. Most of them consider the actual listing of the names as a later addition by one of the narrators of the hadith and some narrators mistakenly included it as part of the hadith. Among those scholars who reject this hadith as weak are at-Tirmidhi, al-Baihaqi, ibn Hazm, al-Dawudi, ibn Taymiya, ibn Katheer, ibn Hajr, al-Juwaini, ibn Baz, al-Albani, ibn Uthaimin and Abdul Qadir al-Arnaut.

However, it must be noted that there is an authentic hadith with the following wording, that does not include the listing of the names of Allah: Abu Huraira reported that the Messenger of Allah said, "Allah has ninety-nine names, one hundred less one. Whoever ahsaha will enter Paradise. (Recorded by al-Bukhari and Muslim)


A problem that results from the above hadith -- which seems to be the basis for the posters that are made of the ninety-nine names of Allah -- is that it contains some names which are not considered names of Allah. That is, ignoring this weak hadith, there is no authentic hadith or Quranic verse that offers evidence that those names are from the names of Allah. Since the names of Allah must be based on revelation from Allah (the Quran and Sunnah), if there is no authentic proof for specific names, they cannot be called one of the names of Allah. An example from the above hadith is the name al-Rasheed. There is no Quranic verse or authentic hadith that states this name. Hence, one cannot claim it as a name of Allah. Other commonly heard names that apparently are not from the names of Allah are al-Baqi, al-Sitaar and al-Naasir.

It should be noted that the hadith states that Allah has ninety-nine names, one hundred less one, is not meant to be all inclusive. That is, it does not mean that Allah has ninety-nine and only ninety-nine names. Indeed, in going through the Quran and authentic hadith of the Prophet (peace be upon him) many scholars have been able to discover more than ninety-nine names of Allah. Furthermore, many scholars have concluded that Allah has an infinite number of names. This opinion is based on the following hadith. The Prophet (peace be upon him) made the following supplication, "[O Allah], I ask you of you by every name that You have named yourself or that You have revealed in Your book or that You have taught any of Your creation or that You have kept hidden, in the unseen knowledge, with Yourself." (Recorded by Ahmad, According to al-Albani, it is sahih.) 

The List of Ninety-Nine Primary Names of Allah
Names /Attributes of Allah, subhana watala

Surely, the Muttaqun (the pious who fear Allah much) desire to be amongst the Mufarradun (those who remember Allah, subhana watala, much, and whose enemies are destroyed by Allah, t'ala, for their wrong deeds).

Abu Huraira reported Allah's Messenger  as saying: There are ninety-nine names of Allah; he who commits them to memory would get into Paradise. Verily, Allah is Odd (He is one, and it is an odd number) and He loves odd numbers." (Muslim #6475)

Hadith - Sahih Bukhari 8:419, Narrated Abu Huraira

Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is Witr (one) and loves 'the Witr' (i.e., odd numbers).

1.     Allah

2.  al-Rahman (The Compassionate)

3.  al-Rahim (The Merciful)

4.  al-Malik (The King, The Sovereign)

5.  al-Quddus (The Holy)

6.  al-Salam (The Author of Safety)

7.  al-Mu'min (The Giver of Peace)

8.  al-Muhaimin (The Protector)

9.  al-'Aziz (The Strong)

10. al-Jabbar (The Compeller)

11. al-Mutakabbir (The Majestic)

12. al-Khaliq (The Creator)

13. al-Bari (The Maker)

14. al-Musawwir (The Fashioner)

15. al-Ghaffar (The Great Forgiver)

16. al-Qahhar (The Dominant)

17. al-Wahhab (The Bestower)

18. al-Razzaq (The Sustainer)

19. al-Fattah (The Opener, The Reliever, The Judge)

20. al-'Alim (The All-Knowing)

21. al-Qabid (The Retainer, The Withholder)

22. al-Basit (The Enlarger)

23. al-Khafid (The Pleaser)

24. al-Rafi' (The Elevator)

25. al-Mu'izz (The Honourer)

26. al-Mudhill (The Humiliator)

27. al-Sami' (The All-Hearing, the Hearer)

28. al-Basir (The All-Seeing)

29. al-Hakam (The Judge)

30. al-'Adl (The Just)

31. al-Latif (The Subtle)

32. al-Khabir (The Gracious, The Aware)

33. al-Halim (The Clement, The Forebearing)

34. al-'Azim (The Mighty)

35. al-Ghafur (The Forgiving)

36. al-Shakur (The Grateful, The Appreciative)

37. al-'Aliyy (The High, The Sublime)

38. al-Kabir (The Great)

39. al-Hafiz (The Preserver/Protector) [see Qur'an 42:6]

40. al-Muqit   (The Protector, The Guardian, The Feeder, The Sustainer)

41. al-Hasib (The Reckoner)

42. al-Jalil (The Beneficent)

43. al-Karim (The Bountiful, The Gracious)

44. al-Raqib (The Watcher, The Watchful)

45. al-Mujib (The Responsive, The Hearkener)

46. al-Wasi' (The Vast, The All-Embracing)

47. al-Hakim al-Mutlaq (The Judge of Judges)

48. al-Wadud (The Loving)

49. al-Majid (The Glorious)

50. al-Ba'ith (The Raiser [from death], The True)

51. al-Shahid (The Witness)

52. al-Haqq (The Truth, The True)

53. al-Wakil (The Trustee)

54. al-Qawiyy (The Strong)

55. al-Matin (The Firm)

56. al-Waliyy (The Protecting Friend)

57. al-Hamid (The Praiseworthy)

58. al-Muhsi (The Counter)

59. al-Mubdi (The Originator)

60. al-Mu'id (The Reproducer)

61. al-Muhyi (The Restorer, The Giver of Life)

62. al-Mumit (The Destroyer)

63. al-Hayy (The Alive)

64. al-Qayyum (The Self-Subsisting)

65. al-Wajid (The Perceiver)

66. al-Wahid (The One)

67. al-Samad (The Independent)

68. al-Qadir (The Capable)

69. al-Muqtadir (The Dominant)

70. al-Muqaddim (The Promoter)

71. al-Mu'akhkhir (The Retarder)

72. al-Awwal (The First)

73. al-Akhir (The Last)

74. al-Zahir (The Manifest)

75. al-Batin (The Hidden)

76. al-Wali (The Governor)

77. al-Muta'ali (The High Exalted)

78. al-Barr (The Righteous)

79. al-Tawwab (The Relenting)

80. al-'Afuww (The Forgiver)

81. al-Muntaqim (The Avenger)

82. al-Ra'uf (The Compassionate)

83. Malik al-Mulk (The Owner of Sovereignty)

84. Dhu'l Jalal wa'l-Ikram (The Lord of Majesty and Bounty)

85. al-Muqsit (The Equitable)

86. al-Jami (The Gatherer, The Collector)

87. al-Ghani (The Self-Sufficient)

88. al-Mughni (The Enricher)

89. al-Mu'ti (The Bestower, The Giver)

90. al-Mani' (The Withholder)

91. al-Nafi' (The Propitious)

92. al-Darr (The Distresser)

93. al-Nur (The Light)

94. al-Hadi (The Guide)

95. al-Azuli (The Eternal)

96. al-Baqi (The Everlasting)

97. al-Warith (The Heir)

98. al-Rashid (The Guide to the Right Path)

99. al-Sabur (The Patient)

More insights into the Names of Allah - suggestions of 3000+ names describing His wonderful attributes

From a Krishna conscious perspective the Lord has innumerable Holy Names and just like the Sun is known in different places by different people, of that local country by His coloquial names according to how He appeared there and what wonderful things He did/does.
    He is always Supreme and we are always subordinate, He is always Great and we are always small, He is always Independant and we are always dependent upon Him.
    The method or the ritual by which we approach Him is not the imporant thing, the important thing is that we do approach...and with love. This is supported in the following statements by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada as follows:

" soon as we make our consciousness completely engaged in the service of the supreme consciousness, that is our liberated position. That is our liberated position. And in that liberated position, whatever we do, there is no reaction. That is transcendental position.
    So what Çré Kåñëa says here? That karma-jam, karma-jam, that “Every, your any work which you are performing, that is creating some reaction for future enjoyment or suffering. But if you act intelligently, in collaboration with the supreme consciousness, then you’ll be free from this bondage of birth, death, old age and diseases and, in your next life... This is a training period. This life will be a training period, and as soon as you are fully trained up, then the next result will be that after giving up this body you come to My kingdom.” Tyaktvä dehaà punar janma naiti mäm eti kaunteya.
    So this is the whole process. So that sort of business which will lead us to the position when we shall be dovetailed, we shall be dovetailed with the supreme consciousness... Just like this morning I was giving an example. Just like one motorcar is passing on in sixty miles’ speed, and a cyclist also going on. If the cyclist catches the motorcar, he can also proceed with the same speed, sixty miles’ speed, without even pedalling. Similarly, if we can join our consciousness with the supreme consciousness, then our whole life becomes successful. That is the point. Now, how to join it? The religion. The whole worldly religious process is the same, I mean to say, experimental or formulas or rituals so that one may become dovetailed with the supreme consciousness. Every religion. But if we become attracted by the rituals only or formulas, and quarrel on that point that, “Oh, my Bible says like this,” or I say, “No, my Vedas says like this,” and the Muslim, Musselman, says that “No, my Koran says like this. Your is not right,” then we become attached to the rituals only. We forget, we forget the right point. The right point is... The whole process is how to dovetail, how to dovetail myself with the supreme consciousness. Going to the church, it is not a formality, but real thing is to elevate myself gradually, to dovetail myself to the supreme consciousness of God. That is the real formula. So Kåñëa says that karma-jaà buddhi-yuktä hi. When we are engaged in such a way, then we get rid of this janma-bandha-vinirmuktäù. And next çloka is yadä te moha-kalilaà, gantäsi nirvedaà çrotavyasya çrutasya ca: “When you are elevated to that platform, dovetailing yourself with the Supreme consciousness, then there is no more requisition for understanding the scriptures or the rituals or the religious process. You have, you are transcendental to that, all these paraphernalia.” Yadä te moha-kalilaà buddhir vyatitariñyati: “When your consciousness is dovetailed in cooperation with the supreme consciousness, then you are transcendental to the position of this illusory stage.” Yadä te moha-kalilaà buddhir vyatitariñyati, tadä gantäsi nirvedam: “At that time you become callous to all these rituals because your position and your activities are fixed up.” Çrotavyasya çrutasya ca: “Whatever you have heard and whatever you have to hear in the future, all finishes.”
    Therefore the whole thing depends how to adjust ourself to that supreme consciousness. And if we cannot... The next verse in the Çrémad-Bhägavata says that,

Çrama eva hi kevalam. If by performing all religious rituals very nicely and very perfectly, if we fail to dovetail ourself with the supreme consciousness, then all our labor for performing these rituals and religious performances, they become only labor of love. It has not produced anything substantial, anything substantial. Nanu niñkarmäëi karmäëi kurvata me.(?) This is the question of Arjuna, that “When I shall be self-realized by doing work without any fruitive result, so what will be the position of my self-realization?” That, in that, in answer to that question, that “When you shall be callous to all religious rituals and scriptural injunction and simply you shall be engaged in the, in the dovetailing business of with the superconsciousness, then you are in transcendental position of all religious rituals and all conception of religious ceremonies and everything.” That’s it. But in the beginning you require all these things. Therefore Bhägavata says that that sort of religion which elevates you to that consciousness, that is the supreme type of religion. This is the position of yoga. Yoga, samädhi. Samädhi means to be always in the, situated in the superconsciousness, situated in the business of dovetailing with the superconsciousness. That is called samädhi. Bhagavad-gétä. Çruti-vipratipannä te yadä sthäsyati niçcalä. You are not deviated even by hearing so many other things. If you are not deviated, then that position is called samädhi, and that position is the highest position of your life.
    Now, Kåñëa is being questioned by Arjuna that “What are the symptoms of such person who is already in that position of dovetailing the individual consciousness with the superconsciousness? What are the symptoms?” Now Arjuna says, “My dear Kåñëa, will You kindly explain what are the language? How a person who is already in transcendental position, how does he speak? How does he act? And how does he live? How does he move?” All these things. Because in our present life, we have to act. Activity is not stopped. Simply the activities are to be dovetailed in a certain way that we can join ourself with the superconsciousness. Now, when such thing is performed, when actually one is dovetailed with the superconsciousness, what are the symptoms of his life, this is being questioned by Arjuna. And Lord Kåñëa, çré bhagavän uväca. You will find always in Bhagavad-gétä that although Kåñëa is speaking the words, “Bhagavän” is used. Because Kåñëa is, Kåñëa... The very word means the Supreme Personality of Godhead. Just like we have recited the çloka, So Kåñëa and Bhagavän is identical. So here you’ll see, in the Bhagavad-gétä, instead of mentioning that Kåñëa said, when Arjuna speaking, it is clearly said that “Arjuna said,” but when Kåñëa is speaking, it is said çré bhagavän uväca: “The Personality of God is speaking.”
    Now Çré Kåñëa answering the symptoms of the self-realized personality. So what is that? First symptom is, The first principle, or the first symptom of a self-realized soul is that he does not make any plan for his prosperity. Because we are always busy in making plan, “Now, after this, we shall do this. After this, we shall do this.” But one who is self-realized, he has no plan. Because he has dovetailed himself with the supreme consciousness, so for himself he has nothing to do. He simply depends. He simply depends on the supreme consciousness. It is very elevated stage. You see. But completely, he surrenders himself and... But we should not be, I mean, imitating this. This is, of course, spoken for the highest stage. But we should... Without coming to that highest stage, we should not imitate. When Kåñëa is asked, He must give the proper answer; so He’s giving answer that prajahäti yadä kämän sarvän pärtha mano-gatän. Because our mind is the factory of creating so many plans, so many plans. But one who has dovetailed himself, he has nothing to do for planmaking because everything is taken up by the supreme consciousness. He has simply to follow. Therefore he has, for himself, he has no plan. He has no plan. This is the first symptom. But without reaching that stage, we should not pose ourself, that “I have nothing to think. I have nothing to speak of future, past or anything.” No. Gradually, we shall come to the stage when there will be everything done automatically. But in, in the present moment, in the present moment, we should give up planmaking, but we shall, we shall have to take up the plan of the supreme consciousness. Personally, we shall not make any plans. But we have to receive the plan from the supreme consciousness. That will be our position. Just like an apprentice. He is working, he is working in the apprenticeship. He should not present his own plan. But he has to take plans of work from his superior. Then he will learn. And when he’s accustomed, when he’s elevated, then he’ll be able to make independent plans. Although not independent always, but even it is higher officer, everyone has to consult the higher authorities. Similarly, this means that I shall not independently make any plan, but I must accept the standard plan which is coming directly from the supreme consciousness through a channel. Through a channel. You have to seek that channel.
So that channel is called... You’ll find it in the Bhagavad-gétä, in the Fourth Chapter, paramparä, paramparä, disciplic succession. Disciplic succession. The words, the plan and the instruction which is coming directly from Kåñëa, that thing we have to accept. We shall not make any our own plan. That is the way of making progress. Now, this disciplic succession, as we have accepted, this disciplic succession comes from Kåñëa. Just like Kåñëa is instructing Arjuna. Kåñëa is instructing Arjuna, and we have to understand how Arjuna has understood Kåñëa. And if we follow the understanding of Arjuna, then we are following the paramparä system, or the disciplic succession. That is the process. Now, in the Tenth Chapter, in the Tenth Chapter you’ll find that how Kåñëa is understood by Arjuna. After hearing not all, at least seventy-five percent of the instruction of Bhagavad-gétä, the estimation of Arjuna is stated in the Tenth Chapter. He says that... I think that I may... (long pause, pages rustling) Here. Arjuna, after understanding Kåñëa, after His instruction, he said that, automatically he said, ”Kåñëa, now I understand it that you are Paraà Brahman.” Paraà Brahman means the, the Supreme, supreme spiritual identity. Every one of us is Brahman. You are Brahman. I am Brahman. Every living entity is Brahman. Because he’s not this matter, he’s spirit soul. Whoever is spirit soul, he is called Brahman. But Kåñëa is addressed here, Paraà Brahma. Just like we recited that çloka, the verse, éçvaraù paramaù kåñëaù. Éçvara, every one of us, éçvara. The translation of éçvara word is “god.” Now, god, god means, éçvara means controller. So every one of us is controller, but Kåñëa is the supreme controller. He has no controller. I am controller, I am Brahman, but at the same time, I have got superior controller over me. But Kåñëa is called Paraà Brahma, or the éçvara parama, the supreme controller, because He has no controller over Him. That is the acceptance of Arjuna. This is the mode of studying Bhagavad-gétä. If we don’t interpret in our own way. If we really want to study Bhagavad-gétä, then here is the confirmation by Arjuna how he understands Kåñëa after hearing Bhagavad-gétä. Not only that, he also... In the Eleventh Chapter you’ll find that Arjuna will request Kåñëa to show him His gigantic universal form. Because he, Arjuna, as he is, he accepted Kåñëa that He’s God undoubtedly. But in future people may think that Kåñëa and Arjuna were two friends. So out of friendly appreciation, Arjuna might have accepted Kåñëa as the Supreme Personality of Godhead, but what is the evidence to us? Now, here, when Kåñëa, Arjuna requested that “Kåñëa, You kindly show me the gigantic form, the gigantic universal form,” He showed. That is also described.
    So the idea is that imitation God, there may be so many. Nowadays it has become a fashion. Not in your country; at least in India, it has become a fashion, that everyone is coming out and he declares himself, “I am God. I am God.” As if the God has become a very cheap thing, and it can be had in the market, wherever you go. You see? That is not the thing. God is not so cheap thing. God is not so cheap thing. The description of God is, in the Brahma-saàhitä is given, The God... This material creation... We have got this information from authoritative scripture. This material creation, how it is being done? It is being done that the Supreme Lord in His form of Mahä-Viñëu, He’s lying on the Causal Ocean and in a sleeping mood, and with the breathing of His nostrils, so many universes are being born as seed. And when He’s taking the breathing, inhaling, the whole thing is going into Him. So such is the position of God, that by His breathings, all the universes are coming, and by His breathing... So the existence of the universe means within His breathing period, within the breathing period of the Mahä-Viñëu. So that Mahä-Viñëu is described, yasyaika-niçvasita-kälam athävalambya jévanti loma-vilajä jagad-aëòa-näthäù viñëur mahän sa iha yasya kalä-viçeñaù. That Mahä-Viñëu is also plenary portion of Kåñëa, Govinda. That Mahä-Viñëu is also not the original. The original Personality of Godhead is Kåñëa.
    So this is a great science, what Kåñëa is—Kåñëa science. It is simply a synopsis; Bhagavad-gétä is only a synopsis of the science of God, and it is more explicitly given in the Çrémad-Bhägavata. But after all, it is a great science. If we study it very seriously, then we can understand... We should not take so cheaply that “Here is a God, here is a God, here is a God.” No, no. God is not so cheap. God is one, and He is great. “God is great,” as in your English language it is said, and nobody can be greater than Him or equal to Him. That is the position of God."( A.C. Bhaktivedanta Swami Prabhupada. April 12th 1966. Bhagavad Gita class 2:51-55. New York.)

Names of Allah in Arabic and Their Sanskrit Synonyms

1.- Allah- that of which there is no other - Adwaita
2.- Al-Rahma, the compassionate - Dayadhara
3.- Al-Rahim, the merciful - Kripadhara
4.- Al-Malik, the king - Raja
5.- Al-Kudus, the pure - Pavitram
6.- Al-Salam, whose nature is secure from defects - Acyuta
7.- Al-Momin, the shelter - Asraya
8.- Al-Muhaimin, the witness - Saksi Gopal
9.- Al-Aziz, the powerful and incomparable - Rama
10.-Al-Jabbar, the benefactor - Dina dayal
11.-Al-Mutacabbir, the mighty doer - Maha-Karta
12.-Al-Khalid, the creator - Brahma
13.-Al-Adil, the just - Yama
14.-Al-Mussawir, the giver of likeness - Mukunda
15.-Al-Ghaffar, the pardoner - Patita-pavana
16.-Al-Kahhar, the backbreaker of tyrants - Asurari
17.-Al-Wahhab, the perpetual bestower - Nityada
18.-Al-Fattah, the opener of the doors of mercy on His servants - Kripadoya
19.-Al-Alim, the omniscient - Visnu, Paramatma
20.-Al-Kabid, the taker of souls - Manohar
21.-Al-Rafi, the uplifter - Samuddharta
22.-Al-Muizz, the giver of greatness - Janardana
23.-Al-Mudhil, the ruiner - Shiva
24.-Al-Khabir, the knower - Tattva-jñan
25.-Al-Halim, the clement - Kripavan
26.-Al-Adhim, the great - Parama
27.-Al-Shacur, the giver of rewards to the grateful - Dhanada
28.-Al-Ali, the most high - Parama-param
29.-Al-Hafidh, the guardian- Raksak
30.-Al-Mukit, the giver of strength - Balada
31.-Al-Jalil, the glorious - Jayasri
32.-Al-Rakib, the keeper of watch - Paramatma
33.-Al-Wasi, the expander - Vardhanakrit
34.-Al-Hacim, the knower - Sarvavit, Jñanavan
35.-Al-Wadud, the friend- Sarva-Bandhu
36.-Al-Wajid, the finder of all perfections - Gunarnava, Purnah
37.-Al-Haqq, the truth - Satyaraj
38.-Al-Wakil, the assumer of servants' affairs - Bhakta das
39.-Al-Kawiy, the strong - Balavan
40.-Al-Matin, the firm - Adi-Guru
41.-Al-Muhiy, the causer of life - Jivakaranam
42.-Al-Mumit, the causer of death - Marakaranam
43.-Al-Kaiyum, the live maker of creation - Mula-prakriti
44.-Al-Wahid, the One - Ekanath
45.-Al-Samad, from whom all desires are supplicated - Govinda
46.-Al-Kadir, the Lord of power - Saktiman
47.- Al-Maktadir, the Lord of Might- Vibhuman
48.-Al-Awwal, the first - Anadih
49.-Al-Akhir, the last - Ekanta
50.- Al-Batin, whose reality is hidden - Acintya
51.-Al-Wali, the master of all - Paramesvara
52.-Al-Barr, the doer of good - Subhakrit
53.-Al-Afuw, the eraser of sins - Papanash
54.-Al-Ghani, the independent - Svaraj
55.-Malik-ul-Mulci, the ruler of countries - Desapati
56.- Al-Waliy, the enabler of true believers - Bhakta-vatsala
57.-Al-Nur, the maker of light and giver of light - Jotisvara
58.-Al-Hadi, the director - Isvara
59.-Al-Badi, the incomparable - Atulapati
60.-Al-Baki, the eternal - Nityam

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