God in Islam
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Allah Jalla Jalaluhu
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قال الله تعالى: )لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ( [سورة الشورى]
which means: <<Nothing resembles him in any way whatsoever, and He has the attributes of Hearing and Seeing.>> This ayah absolutely clears Allah of resembling the creations. It comprises that Allah, ta^ala, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allah, ta^ala, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allah, ta^ala, is clear of occupying spaces.
God existed when there was nothing and still exists now without a place as how he was before. By the sane mind it is known that God is not attributed with change as he has attributes of perfection (16:60). If something/someone changes for the better it means that God was not perfect and if someone changes for the worst this is mentally impossible because the one who is imperfect does not deserve to be worshipped.
In Islam, there are 99 known Names of God (al-asmāʼ al-ḥusná lit. meaning: "The best names"), each of which evoke a distinct attribute of God.[4][5] All these names refer to Allah, the supreme and all-comprehensive divine name.[6] Among the 99 names of God, the most familiar and frequent of these names are "the Compassionate" (al-raḥmān) and "the Merciful" (al-raḥīm).[4][5] Creation and ordering of the universe is seen as an act of prime mercy for which all creatures sing God's glories and bear witness to God's highness and lordship. God responds to those in need or distress whenever they call. Above all, God guides humanity to the right path.
Contents
Etymology
| Conceptions of God |
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Evidence
The Islamic concept of God is formulated from the Quran and hadith. The Quran is believed by Muslims to be the verbatim word of God as revealed to the Islamic prophet, Muhammad. Hadith are the records of Muhammad's sayings and example. Hadith Qudsi is a sub-category of hadith, which Muslims regard as the words of God repeated by Muhammad. According to as-Sayyid ash-Sharif al-Jurjani, the Hadith Qudsi differ from the Quran in that the former are "expressed in Muhammad's words", whereas the latter are the "direct words of God".Oneness
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Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.
Thy Lord is self-sufficient, full of Mercy: if it were His will, He could destroy you, and in your place appoint whom He will as your successors, even as He raised you up from the posterity of other people.Muslims reject the Christian doctrine of the Trinity and divinity of Jesus (ʿĪsā), comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules and are not expected to visualize God.
According to Vincent J. Cornell, the Quran also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things: "He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things."[11][14] Some Muslims have however vigorously criticized interpretations that would lead to a monist view of God for what they see as blurring the distinction between the creator and the creature, and its incompatibility with the monotheism of Islam.[15]
The indivisibility of God implies the indivisibility of God's sovereignty which in turn leads to the conception of a universe as a just and coherent moral universe rather than an existential and moral chaos. Similarly the Quran rejects the binary modes of thinking such as the idea of duality of God by arguing that both good and evil generate from God's creative act and that the evil forces have no power to create anything. God in Islam is a universal god rather than a local, tribal or parochial one; an absolute who integrates all affirmative values and brooks no evil.[16]
Tawhid constitutes the foremost article of the Muslim profession.[17] To attribute divinity to a created entity is the only unpardonable sin mentioned in the Quran.[16] Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid.[18]
Other attributes
Main article: Names of God in Islam
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They are traditionally enumerated as 99 in number to which is added as the highest Name (al-ism al-ʾaʿẓam), the Supreme Name of God: Allāh. The locus classicus for listing the Divine Names in the literature of Qurʾānic commentary is 17:110[20] “Call upon God, or call upon The Merciful; whichsoever you call upon, to Him belong the most beautiful Names,” and also 59:22-24,[21] which includes a cluster of more than a dozen Divine epithets."The most commonly used names for god in Islam are:
—Gerhard Böwering, God and his Attributes[22]
- The Most High (al-Ala)
- The Most Glorious (al-ʻAziz)
- The Ever Forgiving (al-Ghaffār)
- The Ever Providing (ar-Razzāq)
- The Ever Living (al-Ḥayy)
- The Self-Subsisting by Whom all Subsist (al-Qayyūm)
- The Lord and Cherisher of the Worlds (Rabb al-ʻĀlamīn)
- The Ultimate Truth (al-Ḥaqq)
- The Eternal Lord (al-Bāqī)
- The Sustainer (al-Muqsith)
- The Source of Peace (As-Salām)
Highness
Furthermore, it is one of the fundamentals in Islam to believe that God is over the seventh heaven/ throne in power (subjugated). For Muslims the name of God Most High means that God is above everything He created. God has no resemblance to His creations."The Most Merciful is above the Throne."
—Qur'an, Sura 20 (Ta-Ha), ayat 4.
"There is nothing like/similar to Him and He is the all hearing, and the Seeing."
—Qur'an, Sura 42 (Ash-Shura), ayat 11.
Mercy
The most commonly used names in the primary sources are Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful".[4] God is said to love forgiving, with a hadith stating God would replace a sinless people with one who sinned but still asked repentance.[23]Omniscience
The Quran describes God as being fully aware of everything that happens in the universe, including private thoughts and feelings, and asserts that one can not hide anything from God:In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Qur'an,- and whatever deed ye (mankind) may be doing,- We are witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear record.
Relationship with creation
Main article: Salat
Muslims believe that creation of everything in the universe is brought into being by God’s sheer command, "..."Be," and it is."[25] and that the purpose of existence is to worship God.[26][27] He is viewed as a personal God who responds whenever a person in need or distress calls him.[28] There are no intermediaries, such as clergy,
to contact God who states in the Quran, "It was We Who created man, and
We know what dark suggestions his soul makes to him: for We are nearer
to him than (his) jugular vein."[29] Muhammad al-Bukhari, in his Ṣaḥīḥ Bukhārī, narrates a ḥadīth qudsī' that God says, "I am as My servant thinks (expects) I am."[30][31]Names of God in Islam
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Origin
Abu Hurairah reported Allah's Messenger [Muhammad] (may peace be upon him) 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. And in the narration of Ibn 'Umar [the words are]: "He who enumerated them"."Over time, it became custom to recite a list of 99 names, compiled by al-Walid ibn Muslim,[citation needed] as an addendum to the hadith. In 2005, Mahmoud Abdel-Razek compiled an alternative list, endorsing only 69 from the al-Walid list.[7]
—Muslim ibn al-Hajjaj Nishapuri , Sahih Muslim [6]
The Quran refers to the names of God as God's "most beautiful Names" (al-ʾasmāʾ al-ḥusnā).[8] According to Gerhard Böwering:
They are traditionally enumerated as 99 in number to which is added as the highest Name (al-ism al-ʾaʿẓam), the Supreme Name of God: Allāh. The locus classicus for listing the Divine Names in the literature of Qurʾānic commentary is 17:110, “Call upon God, or call upon The Merciful; whichsoever you call upon, to Him belong the most beautiful Names,” and also 59:22-24, which includes a cluster of more than a dozen Divine epithets.Mystic philosopher Ibn Arabi surmised that the 99 names are outward signs of the universe's inner mysteries.[5][9]
Most, though not all, of the 99 names appear in the Quran with a smaller number appearing exclusively in the hadith.[5][9][10][11] The total number of all names in both the Quran and the hadith actually add up to more than 99,[9][12][13] though only 99 are supposedly those which are referred to in the hadith as the exclusion of others.
Lists of names
There isn't universal agreement among Muslims as to what exactly counts as a name and what does not. Additionally, while some names are only in the Quran, and others are only in the hadith, there are some names which appear in both. Different sources give different lists of the 99 names.[5][9]
| Arabic | Transliteration | Translationa | Usage | Type of referenceb | |
|---|---|---|---|---|---|
 1 |
الرحمن | Ar-Raḥmān | The Exceedingly Compassionate, The Exceedingly Beneficent, The Exceedingly Gracious (to all of humanity and all creatures) | Ar-Raḥmān Beginning of every Surah (chapter) except one, and numerous other places. The first verse ('ayat) of Surah ar-Rahman (Surah 55) consists only of this Name. | D |
| 2 |
الرحيم | Ar-Raḥīm | The Exceedingly Merciful | Ar-Raḥīm Beginning of every Surah (chapter) except one, and numerous other places (there are a total of 114 Surahs in the Quran.) | D |
| 3 |
الملك | Al-Malik | The King, The Sovereign | Al-Malik, 59:23, 20:114, 23:116 | D |
| 4 |
القدوس | Al-Quddūs | The Holy, The Divine, The Pure, The Purifier | Al-Quddūs, 59:23, 62:1 | D |
| 5 |
السلام | As-Salām | The Peace, The Source of Peace and Safety | As-Salām, 59:23 | D |
| 6 |
المؤمن | Al-Muʾmin | The granter of security | Al-Muʾmin, 59:23 | D |
| 7 |
المهيمن | Al-Muhaymin | The Controller | Al-Muhaymin, 59:23 | D |
| 8 |
العزيز | Al-ʿAzīz | The Almighty, The Invulnerable, The Honorable | Al-ʿAzīz, 3:6, 4:158, 9:40, 48:7, 59:23 | D |
| 9 |
الجبار | Al-Jabbār | The Irresistible, The Compeller | Al-Jabbār, 59:23 | D |
| 10 |
المتكبر | Al-Mutakabbir | The Majestic, The Supreme | Al-Mutakabbir, 59:23 | D |
| 11 |
الخالق | Al-Khāliq | The Creator | Al-Khāliq, 6:102, 13:16,[14] 36:81, 39:62, 40:62, 59:24 | D |
| 12 |
البارئ | Al-Bāriʾ | The Evolver, The Maker | Al-Bāriʾ, 59:24 | D |
| 13 |
المصور | Al-Muṣawwir | The Fashioner, The Shaper, The Designer | Al-Muṣawwir, 59:24 | D |
| 14 |
الغفار | Al-Ghaffār | The Repeatedly Forgiving | Al-Ghaffār, 20:82, 38:66, 39:5, 40:42, 71:10 | D |
| 15 |
القهار | Al-Qahhār | The Subduer | Al-Qahhār, 12:39, 13:16, 14:48, 38:65, 39:4, 40:16 | D |
| 16 |
الوهاب | Al-Wahhāb | The Bestower | Al-Wahhāb, 3:18, 38:9, 38:35 | D |
| 17 |
الرزاق | Ar-Razzāq | The Provider | Ar-Razzāq, 51:58 | D |
| 18 |
الفتاح | Al-Fattāḥ | The Opener, The Victory Giver | Al-Fattāḥ, 34:26 | D |
| 19 |
العليم | Al-ʿAlīm | The All-Knowing, Omniscient | Al-ʿAlīm, 2:158, 3:92, 4:35, 24:41, 33:40 | D |
| 20 |
القابض | Al-Qābiḍ | The Restrainer, The Straightener | Al-Qābiḍ, 2:245 | V |
| 21 |
الباسط | Al-Bāsiṭ | The Extender / Expander | Al-Bāsiṭ, 2:245 | V |
| 22 |
الخَافِض | Al-Khāfiḍ | The Abaser, The Humiliator, The Downgrader | Al-Khāfiḍ, 56:3, see al-Kafʿamī[15] | O |
| 23 |
الرافع | Ar-Rāfiʿ | The Exalter, The Upgrader | Ar-Rāfiʿ, 58:11, 6:83 | V |
| 24 |
المعز | Al-Muʿizz | The Giver of Honor | Al-Muʿizz, 3:26 | V |
| 25 |
المذل | Al-Muzill | The Giver of Dishonor | Al-Muzill, 3:26 | V |
| 26 |
السميع | As-Samīʿ | The All-Hearing | As-Samīʿ, 2:127, 2:256, 8:17, 49:1 | D |
| 27 |
البصير | Al-Baṣīr | The All-Seeing | Al-Baṣīr, 4:58, 17:1, 42:11, 42:27 | D |
| 28 |
الحكم | Al-Ḥakam | The Judge, The Arbitrator | Al-Ḥakam, 22:69 | V |
| 29 |
العدل | Al-ʿAdl | The Utterly Just | Al-ʿAdl, 6:115, See al-Kafʿamī[16] | |
| 30 |
اللطيف | Al-Laṭīf | The Gentle, The Subtly Kind | Al-Laṭīf, 6:103, 22:63, 31:16, 33:34 | D |
| 31 |
الخبير | Al-Khabīr | The All-Aware | Al-Khabīr, 6:18, 17:30, 49:13, 59:18 | D |
| 32 |
الحليم | Al-Ḥalīm | The Forbearing, The Indulgent | Al-Ḥalīm, 2:235, 17:44, 22:59, 35:41 | A |
| 33 |
العظيم | Al-ʿAẓīm | The Magnificent | Al-ʿAẓīm, 2:255, 42:4, 56:96 | D |
| 34 |
الغفور | Al-Ghafūr | The Much-Forgiving | Al-Ghafūr, 2:173, 8:69, 16:110, 41:32 | D |
| 35 |
الشكور | Ash-Shakūr | The Grateful | Ash-Shakūr, 35:30, 35:34, 42:23, 64:17 | A |
| 36 |
العلي | Al-ʿAlī | The Sublime | Al-ʿAlī, 4:34, 31:30, 42:4, 42:51 34:23 | D |
| 37 |
الكبير | Al-Kabīr | The Great | Al-Kabīr, 13:9, 22:62, 13:30, 34:23 | D |
| 38 |
الحفيظ | Al-Ḥafīẓ | The Preserver | Al-Ḥafīẓ, 11:57, 34:21, 42:6 | A |
| 39 |
المقيت | Al-Muqīt | The Nourisher | Al-Muqīt, 4:85 | I |
| 40 |
الحسيب | Al-Ḥasīb | The Bringer of Judgment | Al-Ḥasīb, 4:6, 4:86, 33:39 | I |
| 41 |
الجليل | Al-Jalīl | The Majestic | Al-Jalīl, 55:27, 7:143 | A, V |
| 42 |
الكريم | Al-Karīm | The Bountiful, The Generous | Al-Karīm, 27:40, 82:6 | D |
| 43 |
الرقيب | Ar-Raqīb | The Watchful | Ar-Raqīb, 4:1, 5:117 | D |
| 44 |
المجيب | Al-Mujīb | The Responsive, The Answerer | Al-Mujīb, 11:61 | A |
| 45 |
الواسع | Al-Wāsiʿ | The Vast, The All-Embracing, The Omnipresent, The Boundless | Al-Wāsiʿ, 2:268, 3:73, 5:54 | A |
| 46 |
الحكيم | Al-Ḥakīm | The All-Wise | Al-Ḥakīm, 31:27, 46:2, 57:1, 66:2 | D |
| 47 |
الودود | Al-Wadūd | The Loving | Al-Wadūd, 11:90, 85:14 | D |
| 48 |
المجيد | Al-Majīd | The All-Glorious, The Majestic | Al-Majīd, 11:73 | A |
| 49 |
الباعث | Al-Bāʿith | The Resurrector | Al-Bāʿith, 22:7 | V |
| 50 |
الشهيد | Ash-Shahīd | The Witness | Ash-Shahīd, 4:166, 22:17, 41:53, 48:28 | A |
| 51 |
الحق | Al-Ḥaqq | The Truth, The Reality | Al-Ḥaqq, 6:62, 22:6, 23:116, 24:25 | D |
| 52 |
الوكيل | Al-Wakīl | The Trustee, The Dependable, The Advocate | Al-Wakīl, 3:173, 4:171, 28:28, 73:9 | A |
| 53 |
القوي | Al-Qawiy | The Strong | Al-Qawiy, 22:40, 22:74, 42:19, 57:25 | D |
| 54 |
المتين | Al-Matīn | The Firm, The Steadfast | Al-Matīn, 51:58 | D |
| 55 |
الولي | Al-Walī | The Friend, Patron and Helper | Al-Walī, 4:45, 7:196, 42:28, 45:19 | D |
| 56 |
الحميد | Al-Ḥamīd | The All Praiseworthy | Al-Ḥamīd, 14:8, 31:12, 31:26, 41:42 | D |
| 57 |
المحصي | Al-Muḥsee | The Accounter, The Numberer of All | Al-Muḥṣī, 72:28, 78:29 | V |
| 58 |
المبدئ | Al-Mubdiʾ | The Originator, The Producer, The Initiator | Al-Mubdiʾ, 10:34, 27:64, 29:19, 85:13 | V |
| 59 |
المعيد | Al-Muʿīd | The Restorer, The Reinstater Who Brings Back All | Al-Muʿīd, 10:34, 27:64, 29:19, 85:13 | V |
| 60 |
المحيي | Al-Muḥyī | The Giver of Life | Al-Muḥyī, 7:158, 15:23, 30:50, 57:2 | V |
| 61 |
المميت | Al-Mumīt | The Bringer of Death | Al-Mumīt, 3:156, 7:158, 15:23, 57:2 | V |
| 62 |
الحي | Al-Ḥayy | The Living | Al-Ḥayy, 2:255, 3:2, 20:111, 25:58, 40:65 | D |
| 63 |
القيوم | Al-Qayyūm | The Subsisting, The Independent | Al-Qayyūm, 2:255, 3:2, 20:111 | D |
| 64 |
الواجد | Al-Wājid | The Perceiver, The Finder, The Unfailing | Al-Wājid, 38:44 | V |
| 65 |
الماجد | Al-Mājid | The Illustrious, The Magnificent | Al-Mājid, 85:15, 11:73, see al-Kafʿamī[17] | A |
| 66 |
الواحد | Al-Wāḥid | The Unique, The Single | Al-Wāḥid, 13:16, 14:48, 38:65, 39:4 | D |
| 67 |
الاحد | Al-ʾAḥad | The One, The Indivisible | Al-ʾAḥad, 112:1 | A |
| 68 |
الصمد | Aṣ-Ṣamad | The Eternal, The Absolute, The Self-Sufficient | Aṣ-Ṣamad, 112:1 | D |
| 69 |
القادر | Al-Qādir | The All-Powerful, He Who is able to do Everything | Al-Qādir, 6:65, 46:33, 75:40 | D |
| 70 |
المقتدر | Al-Muqtadir | The Determiner, The Dominant | Al-Muqtadir, 18:45, 54:42, 6:65 | A |
| 71 |
المقدم | Al-Muqaddim | The Expediter, He Who Brings Forward | Al-Muqaddim, 16:61 | V |
| 72 |
المؤخر | Al-Muʾakhkhir | The Delayer, He Who Puts Far Away | Al-Muʾakhkhir, 71:4 | V |
| 73 |
الأول | Al-ʾAwwal | The First, The Beginning-less | Al-ʾAwwal, 57:3 | D |
| 74 |
الأخر | Al-ʾAkhir | The Last, The Endless | Al-ʾAkhir, 57:3 | D |
| 75 |
الظاهر | Aẓ-Ẓāhir | The Manifest, The Evident, The Outer | Aẓ-Ẓāhir, 57:3 | D |
| 76 |
الباطن | Al-Bāṭin | The Hidden, The Unmanifest, The Inner | Al-Bāṭin, 57:3 | D |
| 77 |
الوالي | Al-Wālī | The Patron, The Protecting Friend, The Friendly Lord | Al-Wālī, 13:11 | I |
| 78 |
المتعالي | Al-Mutaʿālī | The Supremely Exalted, The Most High | Al-Mutaʿālī, 13:9 | D |
| 79 |
البر | Al-Barr | The Good, The Beneficent | Al-Barr, 52:28 | D |
| 80 |
التواب | At-Tawwāb | The Ever-Returning, Ever-Relenting | At-Tawwāb, 2:128, 4:64, 49:12, 110:3 | D |
| 81 |
المنتقم | Al-Muntaqim | The Avenger | Al-Muntaqim, 32:22, 43:41, 44:16 | P |
| 82 |
العفو | Al-ʿAfū | The Pardoner, The Effacer, The Forgiver | Al-ʿAfū, 4:43, 4:99, 4:149, 22:60, 58:2 | V, I |
| 83 |
الرؤوف | Ar-Raʾūf | The Kind, The Pitying | Ar-Raʾūf,3:30, 9:117, 57:9, 59:10 | I |
| 84 |
مالك الملك | Mālik-ul-Mulk | Owner of all Sovereignty | Mālik-ul-Mulk, 3:26 | D |
| 85 |
ذو الجلال والإكرام
|
Lord of Majesty and Generosity | Dhū-l-Jalāli-wa-l-ʾikrām, 55:27, 55:78 | D | |
| 86 |
المقسط | Al-Muqsiṭ | The Equitable, The Requiter | Al-Muqsiṭ,7:29, 3:18, See al-Kafʿamī[18] | O |
| 87 |
الجامع | Al-Jāmiʿ | The Gatherer, The Unifier | Al-Jāmiʿ, 3:9 | I |
| 88 |
الغني | Al-Ghanī | The Rich, The Independent | Al-Ghanī,3:97, 39:7, 47:38, 57:24 | I, A, D |
| 89 |
المغني | Al-Mughnī | The Enricher, The Emancipator | Al-Mughnī, 9:28 | V |
| 90 |
المانع | Al-Māniʿ | The Withholder, The Shielder, The Defender | Al-Māniʿ, See al-Kafʿamī[19] | |
| 91 |
الضار | Aḍ-Ḍārr | The Distressor, The Harmer, The Afflictor | Aḍ-Ḍārr, 6:17, see al-Kafʿamī[20] | |
| 92 |
النافع | An-Nāfiʿ | The Propitious, The Benefactor, The Source of Good | An-Nāfiʿ, 30:37, see al-Kafʿamī[20] | |
| 93 |
النور | An-Nūr | The Light | An-Nūr, 24:35 | I |
| 94 |
الهادي | Al-Hādī | The Guide, The Way | Al-Hādī, 22:54 | I |
| 95 |
البديع | Al-Badīʿ | The Incomparable, The Unattainable, The Beautiful | Al-Badīʿ, 2:117, 6:101 | I |
| 96 |
الباقي | Al-Bāqī | The Immutable, The Infinite, The Everlasting | Al-Bāqī, 55:27, see al-Kafʿamī[21] | V |
| 97 |
الوارث | Al-Wārith | The Heir, The Inheritor of All | Al-Wārith, 15:23, 57:10 | P |
| 98 |
الرشيد | Ar-Rashīd | The Guide to the Right Path | Ar-Rashīd, 2:256, 72:10, see al-Kafʿamī[21] | |
| 99 |
الصبور | Aṣ-Ṣabūr | The Timeless, The Patient | Aṣ-Ṣabūr, 2:153, 3:200, 103:3 | I |
| a Can vary based on context. b D = Direct; V = from Verb; A = from Adjective or Adjectival Phrase; I = from Indefinite noun; P = from Plural noun; O = Other | |||||
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Personal names
See also: List of Arabic theophoric names
According to Islamic tradition,[24] a Muslim may not be given any of the 99 names of God in exactly the same form. For example, nobody may be named al-Malik (The King), but may be named Malik
(King). This is because of the belief that God is almighty, and no
human being is the equivalent of God, and no human being will ever be
the equivalent of God. Muslims are allowed to use the 99 names of God
for themselves but should not put 'Al' at the front of them.[25]However the names of God can be combined with the word "‘Abd-" which means "servant/Worshiper" (of God) and are commonly used as personal names among Muslims. For example ‘Abd ar-Raḥmān ("Servant of the Most Compassionate/the Beneficent"). The two parts of the name may be written separately (as above) or combined as one transliterated name; in such a case, the vowel transcribed after ‘Abd is often written as u when the two words are transcribed as one: e.g., Abdurrahman, Abdul'aziz, "Abdul Jabbar", or even Abdullah ("Servant of God"). (This has to do with Arabic case vowels, the final u vowel showing the normal "quote" nominative/vocative case form: ‘abd-u.)
Some Muslim people have names resembling those 99. Examples include:
- Rahmaan, such as Abdul Rahman Al-Sudais.
- Salaam, such as Salam Fayyad.
- Jabbaar, such as Kareem Abdul-Jabbar.
- Hakeem, such as Sherman "Abdul Hakim" Jackson.
- Ra'oof, such as Ra'ouf Mus'ad.
- Malik, such as Nuri al-Maliki.
- Abdul Muqtedar as in M. A. Muqtedar Khan.
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