Nisba (onomastics) in the context of "Abu Mansur al-Maturidi"

Al-Qaid Jawhar ibn Abdallah (Arabic: جوهر بن عبد الله, romanized: Jawhar ibn ʿAbd Allāh, better known as Jawhar al Siqilli, al-Qaid al-Siqilli, "The Sicilian General", or al-Saqlabi, "The Slav" or the slave; born in Sicily and died 28 April 992) was a Fatimid general who led the conquest of Maghreb, and subsequently the conquest of Egypt, for the 4th Fatimid Imam-Caliph al-Mu'izz li-Din Allah. He served as viceroy of Egypt until al-Mu'izz's arrival in 973, consolidating Fatimid control over the country. After that, he retired from public life until his death.

He is variously known with the nisbas al-Siqilli (Arabic: الصقلي, romanized: al-Ṣiqillī, lit. 'The Sicilian'), al-Saqlabi (Arabic: الصقلبي, lit. The Slav or the slave), al-Rumi (Arabic: الرومي, romanized: al-Rūmī, lit. 'the Roman'); and with the titles al-Katib (Arabic: الكَاتِب, romanized: al-Kātib, lit. 'the Secretary') and al-Qa'id (Arabic: القائد, romanized: al-Qāʾid, lit. 'the General').

Muhammad Zahid Hasan (Arabic: محمد زاهد حسن, romanized: Muḥammad Zāhid Ḥasan; c. 1879–1952), commonly known by the nisba al-Kawthari (Arabic: الكوثري, romanized: al-Kawtharī), was an Islamic scholar and theologian. A prolific author of over 40 works, al-Kawthari followed the Hanafi school of jurisprudence and championed the Maturidi school of theology.

A Circassian, al-Kawthari was born in Düzce, Ottoman Empire and studied at the Fatih Mosque, Istanbul. After the fall of the Ottoman Empire, al-Kawthari fled to the Kingdom of Egypt to avoid crackdown by the Kemalists. He then resided in Cairo and became a well-known scholar there.

The Tayy (Arabic: طيء/ALA-LC: Ṭayyi’; Musnad: 𐩷𐩺), also known as Ṭayyi, Tayyaye, or Taiyaye, are a large and ancient Arab tribe, among whose descendants today are the tribes of Bani Sakher and Shammar. The nisba (patronymic) of Tayy is aṭ-Ṭāʾī (ٱلطَّائِي). In the second century CE, they migrated to the northern Arabian ranges of the Shammar and Salma Mountains, which then collectively became known as the Jabal Tayy, and later Jabal Shammar. The latter continues to be the traditional homeland of the tribe until the present day. They later established relations with the Sasanian and Byzantine empires.

Though traditionally allied with the Sasanian client state of the Lakhmids, the Tayy supplanted them as the rulers of al-Hirah in the 610s. In the late sixth century, the Fasad War split the Tayy, with members of its Jadila branch converting to Christianity and migrating to Syria where they became allied with the Ghassanids, and the Ghawth branch remaining in Jabal Tayy. A chieftain and poet of the Al Ghawth, Hatim al-Ta'i, is widely known among Arabs until today.

Shams al-Din Abu Abd Allah Muhammad ibn Ahmad ibn Abi Bakr, commonly known by the nisba al-Maqdisi or al-Muqaddasī, was a medieval Arab geographer, author of The Best Divisions in the Knowledge of the Regions and Description of Syria (Including Palestine).

Al-Maqdisi is one of the earliest known historical figures to self-identify as a Palestinian, having done so during one of his travels in Persia.

Abu al-Qasim Ammar ibn Ali al-Mawsili (Arabic: عمار الموصلي) was an important eleventh-century Arab Muslim ophthalmologist. Despite little being known about his life or education, he has been described as the most original of all Arab oculists.

As his nisba indicates, Ammar was born in Mosul, and later moved to Egypt, where he settled during the reign of the Fatimid caliph al-Hakim bi-Amr Allah, to whom he wrote his only composition, Kitāb al-muntakhab fī ilm al-ayn (“The book of choice in ophthalmology”).

Abū ‘Abd Allāh Muḥammad ibn Sa‘d ibn Manī‘ al-Baṣrī al-Hāshimī or simply Ibn Sa'd (Arabic: ابن سعد) and nicknamed Scribe of Waqidi (Katib al-Waqidi), was a scholar and Arabian biographer. Ibn Sa'd was born in 784/785 CE (168 AH) and died on 16 February 845 CE (230 AH). Ibn Sa'd was from Basra, but lived mostly in Baghdad, hence the nisba al-Basri and al-Baghdadi respectively. He is said to have died at the age of 62 in Baghdad and was buried in the cemetery of the Syrian gate.

Rahman or Rehman (Arabic: رحمن, romanized: Raḥmān) is an Arabic and Hebrew origin surname meaning "Gracious", "King", "Merciful" or "Lord" based on the triconsonantal root R-Ḥ-M. With nisba (Arabic onomastic), the name becomes Rehmani, means "descendant of the gracious one" and is also used as a surname by some people belonging to Sayyed community and also by some Pashtuns in India and Pakistan.

The Rahman/Rehman name doesn't represent any religion but it is common name In Islam, Ar-Rahman (The Most Gracious) is one of the Names of God and name of the surah.

Ḫepat (Hurrian: 𒀭𒄭𒁁, ḫe-pát; also romanized as Ḫebat; Ugaritic 𐎃𐎁𐎚, ḫbt) was a goddess associated with Aleppo, originally worshiped in the north of modern Syria in the third millennium BCE. Her name is often presumed to be either a feminine nisba referring to her connection to this city, or alternatively a derivative of the root ḫbb, "to love". Her best attested role is that of the spouse of various weather gods. She was already associated with Adad in Ebla and Aleppo in the third millennium BCE, and in later times they are attested as a couple in cities such as Alalakh and Emar. In Hurrian religion she instead came to be linked with Teshub, which in the first millennium BCE led to the development of a tradition in which she was the spouse of his Luwian counterpart Tarḫunz. Associations between her and numerous other deities are described in Hurrian ritual texts, where she heads her own kaluti (de), a type of offering lists dedicated to the circle of a specific deity. She commonly appears in them alongside her children, Šarruma, Allanzu and Kunzišalli. Her divine attendant was the goddess Takitu. In Hittite sources, she could sometimes be recognized as the counterpart of the Sun goddess of Arinna, though their respective roles were distinct and most likely this theological conception only had limited recognition. In Ugarit the local goddess Pidray could be considered analogous to her instead.

The oldest evidence for the worship of Ḫepat comes from texts from Ebla, though she was not a major goddess in Eblaite religion. In later times she was worshiped in the kingdom of Yamhad, as well as in Emar. She was also incorporated into Hurrian religion, though most of the related evidence comes exclusively from western Hurrian polities such as Kizzuwatna, where her cult center was Kummanni. In Ugarit, as well as among the eastern Hurrian communities, her importance was comparably smaller. She was also incorporated into Hittite and Luwian religion through Hurrian mediation, and as a result continued to be worshiped in the first millennium BCE in states such as Tabal and Samʾal. The goddess Hipta, known from Lydia and from later Orphic sources, is sometimes presumed to be a late form of her. A less direct connection between her and another figure known from classical sources, Ma, has also been proposed.