Contrary to much of today’s needless titleage, Allāh’s call using Īmān, or cognisance and dedication to the Caller as the identifier has the compound effect of intensely attaching those being called to the Caller.
We usually give our children the names that convey the characteristics we wish for them to have, or the people we hope for them to grow up into. This type of good omen or encouragement is commonplace. We often call boys ‘Abdullah in the hope that they will be true servants of Allah, or girls Khadijah in the hope that they will resemble our mother Khadijah rady Allahu ‘anha.
When we name, we can only hope that such names beget they corresponding meanings. When Allāh names, however, it is certain that His names will manifest in form. For instance, of the names Allāh gave directly was ‘Yahya’ (John) ‘alayhi asalam:
“O Zachariah! Indeed, We give you the good news of a son, whose name will be Yahya (John) — a name We have not given to anyone before.”[1]
‘Yahya’ means ‘he lives’ and comes from the Arabic word ‘Hayaat‘. Yahya ‘alayhi asalam, being the first to have ever been named such, was ultimately killed and as thus became a martyr. Correspondingly, and in conformity to his divinely ordained name, Yahya indeed lives forever in the presence of His Lord, having been killed testifying to the Eternal Truth:
“Do not suppose that those killed in the Way of Allah are dead. No indeed! They are alive (ahyaa’) and well provided for in the very presence of their Lord.”[2]
The word for ‘name’ is Arabic is ‘ism’, linguistically sharing a root with ‘sama’, the literal rendering of ‘sky’ or that which is ‘lofty’. As such, an ‘ism‘ or name is that which gives one nobility and ascension. One’s name is an emblem of honour, and as such, of the first rights of a child upon their parents is that they are given good names.
The modern world relies on all sorts of titelage to contrive social structures even if the possessors of such titles lack an ounce of character substance or position in the Sight of their Lord. Those titles not only fail to truly reflect their holders, but do little to encourage growth and often provide as futile and stagnant status symbols to reinforce their holders’ self-worth.
Truer than our names at birth or those leant to us by the crowd, is when the Creator gives us the title of believers when addressing us by:
“You who have Īmān…“[3]
This profound address occurs up to 87 times in the glorious Qur’ān. Contrary to much of today’s needless titleage, Allāh’s call using Īmān, or cognisance and dedication to the Caller as our identifier has the compound effect of intensely attaching those being called to the Caller every time it is heard. It tells that we are His servants and have Īmān in Him and, as such, the call is not only pertinent but exceptionally personal.
Being a verbal noun, the reference to Īmān, has both the bearings of a command (in the verb – the action of Īmān) and the undertones of honour and love (in the noun – the title of Īmān).
If you were to say to someone, “I know you to be a person of virtue, honesty, and trust, please look after my belongings,” can anything besides honesty and trust be expected from an attentive addressee? ‘You who have Īmān’ is not only the noblest title, attaching us to the Greatest and Everlasting rather than to brief certifications, but it is to be called, praised, and loved, and at once provides as a plea to live up to an expectation and commitment!
References:
[1] Al-Qur’ān 19:7
[2] Al-Qur’ān 3:169
[3] Many times in the Qur’ān as discussed
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