His saying (peace and blessings be upon him): "Or You have kept it hidden in Your knowledge of the unseen."

The Shaykh :"The sixth rule: The names of Allah are not limited to a specific number" I think we have taken the beginning of the rule from the saying of the Prophet (peace and blessings be upon him and his family): And it is known that what Allah has kept hidden in His knowledge, no one has a way to access it, is that not so? And what cannot be fully comprehended cannot be enumerated. Accordingly, it is not possible to say that the names of Allah are one hundred, or two hundred, or more. Rather, we say that Allah knows them best, because Allah has kept them hidden and has not revealed them to anyone. The evidence is clear. I say the evidence is clear, and not unclear? And the argumentation is also clear.
"As for his saying (peace and blessings be upon him):

Allah has ninety-nine Names, one hundred less one. Whoever counts them

إن لله تسعة وتسعين اسماً مائة إلا واحداً من أحصاها

Sunan Ibn Majah 3860Hasan (Darussalam)

" to the end: 'Indeed, Allah has ninety-nine names.' This is a sentence affirmed by the particle 'inna' (indeed), and he affirmed the number by saying 'one hundred minus one.' Otherwise, it is known that ninety-nine is one hundred minus one, but he (may Allah's prayers and peace be upon him) used this for emphasis. "

whoever counts them shall enter Paradise

من أحصاها دخل الجنة

Jami` at-Tirmidhi 3508Sahih (Darussalam)

" In the footnote, 'enumerating them' means memorizing them in wording and understanding them in meaning, and its completion is to worship Allah in accordance with their implications.
Three things: that he memorizes them in wording, so he recites: Allah, there is no god but He, the Ever-Living, the Self-Subsisting, the Merciful, the Compassionate, and so on.
The second: what is it? That he understands them in meaning. Because whoever recites them without understanding their meaning is like a non-Arab reading Arabic; he does not know what it is, and he does not benefit, nor does it bring faith to the heart.
The third: the perfection of that is to worship in accordance with their implications.
How is this? For example, if you know that Allah is All-Hearing, then you worship Allah in accordance with this name and attribute, so you do not say anything but what? But good. Because if you say any word, Allah hears it. If you know that Allah is All-Seeing, then you will not do anything but good, because Allah sees you. For this reason, the Prophet (peace and blessings be upon him and his family) explained ihsan (excellence in worship) as: you worship Allah as if you see Him, and if you do not see Him, then He sees you. Good.
He says: "It does not indicate that the names are limited to this number" The reason for this is that the phrasing contradicts this meaning. If he intended limitation, he would have said: 'The names of Allah are ninety-nine names; whoever enumerates them will enter Paradise' or a similar phrasing. The phrasing is clear: 'Indeed, Allah has ninety-nine names; whoever enumerates them.' The second sentence is connected to the first; it is not independent, but it is connected. Therefore, the meaning of the hadith is that this number is such that whoever enumerates it will enter Paradise. Accordingly, his saying: is a clause completing what came before it, not independent. Listen, my brother, if we made 'whoever enumerates them will enter Paradise' independent, the hadith would be: 'Indeed, Allah has ninety-nine names,' the sentence ends and its meaning ends, then he returned and said: meaning the ninety-nine entered Paradise. But we do not say this meaning. If we said this meaning, it would invalidate the meaning of the previous hadith, which is his saying: Accordingly, the meaning is that among the names of Allah are ninety-nine names, the nature of which is that whoever enumerates them will enter Paradise. A parallel to this is: I have one hundred dirhams which I have set aside for charity; this does not preclude that you have other dirhams which you have not set aside for charity. Mahmud, if I say I have one hundred dirhams which I have set aside for charity, does this contradict that I have a thousand dirhams? No. But the meaning of the phrase is that I have designated one hundred dirhams for charity, and the rest is in my possession. And the meaning, praise be to Allah, is clear. If not for the previous hadith of Ibn Mas'ud, his saying: would be possible to be limiting the number, and this sentence would be independent of the one before it. But what makes us specify that it is a completion of what came before it is the hadith of Ibn Mas'ud: .