And I have gathered ninety-nine names from what appeared to me in the Book of Allah the Exalted and the Sunnah of the Messenger of Allah (peace and blessings be upon him).

The Shaykh : He says "And I have gathered ninety-nine names from what appeared to me in the Book of Allah and the Sunnah of the Messenger of Allah (peace and blessings be upon him)" I may be right or wrong, and know that we read this book to His Eminence Shaykh 'Abd al-'Aziz ibn Baz, reading it carefully in private, and he did not deny any of the names we mentioned, so there is agreement between me and him that these names are valid.
The first is: Allah. This is the most well-known of the names, to the extent that when the grammarians spoke about the most well-known of the definite nouns, they said the most well-known of the definite nouns is the pronoun, except for the name of Allah, which is the most well-known of the definite nouns. For example, "I stood up" is more well-known than "Zayd stood up," because the pronoun does not allow for anyone other than me. "Zayd stood up" could be Zayd ibn 'Abd Allah or Zayd ibn 'Abd al-Rahman, is that not so? So the most well-known of the definite nouns are the pronouns, except for one name, which is Allah, and it is the most well-known of the definite nouns because it does not allow for anyone other than it under any consideration.
And the name of Allah the Exalted: the evidence that Allah is named with this name is abundant, not few? It is abundant, uncountable.
The second is: al-Ahad (The One), by the saying of Allah Blessed and Exalted is He: .
al-A'la (The Most High), by His saying the Exalted: .
al-Akram (The Most Generous), by His saying the Exalted: .
al-Ilah (The God) or . The name al-Ilah with this wording did not come to my mind just now, but it is derived from the verses.
al-Awwal (The First), al-Akhir (The Last), al-Zahir (The Manifest), al-Batin (The Hidden). His saying the Exalted: . He used the conjunction "wa" (and) to indicate the combination of these opposites, meaning he did not say "al-Awwal, al-Akhir, al-Zahir, al-Batin." He said: . As if he said, "And in His being the First, He is the Last." The custom is that the first in existence precedes what comes after it in non-existence, correct? This is why people find it strange, for example, if a young person dies before an older one, and they say, "The one who preceded in existence is more deserving of what? Of preceding in non-existence." But he said: . And yet He is the Last. So the "wa" is an addition for emphasis, emphasizing what preceded so that what follows joins it. Thus, the presence of the conjunction here is more eloquent than its absence.
al-Zahir (The Manifest), al-Batin (The Hidden). If someone were to say: "al-Zahir and al-Batin are clearly like al-Awwal and al-Akhir because they are opposites. So why did the 'wa' come between 'al-Akhir' and 'al-Zahir'?" We say: Yes, because the first two attributes relate to time, and the last two attributes relate to place. Because al-Zahir is the High One above everything, and al-Batin is the One before whom nothing is interposed. So the 'wa' came even between 'al-Akhir' and 'al-Zahir'.
al-Bari (The Creator) , al-Barr (The Beneficent) , al-Basir (The All-Seeing) , al-Tawwab (The Accepter of Repentance) . Allah Mighty and Majestic says: al-Jabbar (The Compeller) , al-Hafiz (The Preserver) , al-Habib (The Beloved) — I seek forgiveness from Allah — al-Haseeb (The Reckoner) , al-Hafiz (The Guardian) , and there are similar ones. al-Hafiz (The Protector) . This is a point of difficulty for me because it is restricted , and I think we will mention it later. al-Haqq (The Truth) , al-Mubin (The Explainer) , al-Hakim (The Wise) — the evidence is abundant — al-Halim (The Forbearing) , al-Hamid (The Praiseworthy) , al-Hayy (The Ever-Living), al-Qayyum (The Self-Sustaining) — well known — al-Khabir (The All-Aware) — abundant — al-Khaliq (The Creator) , al-Khalaq (The Creator) , al-Ra'uf (The Compassionate) , al-Rahman (The Merciful), al-Rahim (The Compassionate) — well known — al-Razzaq (The Provider) , al-Raqib (The Watchful) , al-Salam (The Source of Peace) , al-Sami' (The All-Hearing) — abundant — al-Shakur (The Appreciative) , al-Shakur (The Appreciative) , al-Shahid (The Witness) , al-Samad (The Self-Sufficient) — well known — al-'Alim (The All-Knowing) — there is no All-Knowing of the unseen other than al-'Alim — al-'Alim (The All-Knowing) , yes, al-'Alim (The All-Knowing) — al-'Aziz (The Almighty), al-'Azim (The Magnificent) — abundant — al-'Afu (The Pardoner) , al-'Alim (The All-Knowing) — abundant — al-'Ali (The Most High) — abundant — al-Ghaffar (The Forgiver) also , al-Ghafur (The Forgiver) , al-Ghani (The Self-Sufficient) , al-Fattah (The Opener) , al-Qadir (The Able) , al-Qahhar (The Subduer) , al-Quddus (The Holy) , al-Qadir (The Able) , al-Mujib (The Responsive) — yes — al-Qarib (The Near) , al-Qawi (The Strong) , al-Qahhar (The Subduer) , al-Kabir (The Great) , al-Karim (The Generous) — there is not in the Qur'an . No, this al-Karim (The Generous) is an attribute of the Throne. al-Latif (The Subtle) , al-Mu'min (The Bestower of Security) in Surat al-Hashr, al-Muta'ali (The Most High) in Surat al-Ra'd, al-Mutakabbir (The Majestic) in Surat al-Hashr, al-Matin (The Firm) in Surat al-Dhariyat, al-Mujib (The Responsive) — different voices on me . In which surah? You don't know? Yes, and what does it say? Fine , al-Majid (The Noble) , al-Muhit (The All-Encompassing) , al-Musawwir (The Fashioner) in Surat al-Hashr, al-Muqtadir (The All-Powerful) in Surat al-Qadr, al-Muqit (The Sustainer) in Surat al-Nisa, al-Malik (The King) in Surat al-Hashr, al-Malik (The King) in Surat al-Qamar, al-Mawla (The Master) in Surat al-Anfal , al-Muhaymin (The Guardian) in Surat al-Hashr, al-Nasir (The Helper) in Surat al-Anfal , al-Wahid (The One) , al-Warith (The Inheritor) , al-Wasi' (The All-Encompassing) , al-Wadud (The Loving) , al-Wakil (The Disposer of Affairs) , al-Wali (The Guardian) , al-Wahhab (The Bestower) . This is from the Noble Qur'an.