We don’t often question the familiar. Common, ordinary things, things that have been with us since childhood, don’t usually seem worth much scrutiny. Yet nothing springs out of nowhere. Everything has a history, and sometimes it can be interesting or fun to dig into the meaning of something very ordinary. Occasionally, deep insights may even result.
Take, for instance, the word “God.” What does it mean? Not what is God, not what is God like, but what does the word mean? What is its etymology?
Modern English speakers inherit the word from Old English. “God” is derived from the Proto-Germanic gudan, which in turn derives from the Proto-Indo-European gutom. The meaning is not entirely clear, but is generally thought to be one of two things: to pour or libate, or to call or invoke. The meaning of the word “God” is thus either “one to whom sacrifices are made” or “one who is invoked.” Perhaps both.
Note that the word is Indo-European. It is not Semitic. The earliest Semitic writings use “il” or “el,” specifically the latter in the Old Testament. From this is derived the Arabic al-Ilah (“the deity” or “the God”), which probably became Allah. Muslims and Arab Christians alike use the word “Allah.” “Allah” and “God” mean one and the same thing. Likewise, in English translations of Baha’i literature, “Allah” is rendered as “God.”
Baha’is, though, use a few terms untranslated, including what is called “the Greatest Name.” These are all are references to Baha’u’llah, the Manifestation of God for our age. In one sense, Baha’u’llah Himself is the Greatest Name. In another, the name “Baha’u’llah” (“the Glory of God”) is the Greatest Name. Other forms include “Allah-u-Abha” (“God is the Most Glorious”) and “Ya Baha’u’l-Abha” (“O Thou Glory of the All-Glorious”). A well-known calligraphic form of the “Allah-u-Abha” is often found in Baha’i homes, and “Allah-u-Abha” is often used as a greeting. Also, Baha’u’llah instructs His followers to repeat it 95 times each day as a meditation. “Ya Baha’u’l-Abha” is used as an invocation, often as an expression of joy but at other times as well.
One further invocation used without translation is a prayer revealed by the Bab, Baha’u’llah’s forerunner: “Ya Allahu’l-Mustaghath”, which means, “O Thou God Who art invoked.” The Bab instructed His followers to recite this in times of trouble or difficulty, and it is generally considered by Baha’is to be among the most potent of prayers.
All of these short phrases have a single thing in common: they call upon God through His Manifestation. Put another way, they invoke “the One who is invoked.” There is great value in such invocation. The world is often a confused, confusing place. It can be hard to navigate and very easy to become distracted. Invocations have a focusing effect, turning our thoughts and feelings toward God and centering us in Him. I’ve recently discovered that using them in combination can have a powerful effect, particularly when seeking to overcome some personal failing. From time to time, I repeat “Allah-u-Abha” nine times, then “Ya Baha’u’l-Abha” nine times, then “Ya Allahu’l-Mustaghath” nine times. This is the work of less than a minute, yet during that time all but God sublimates like ice vanishing in the warmth of the springtime sun. Moreover, whatever issue is plaguing me is kept at bay through occasional invocations.
Naturally I can speak only for myself; the above practice is merely something I’ve found useful in my own life. You may choose to try it or not, or may adapt it in various ways. Regardless, the principle is that found in Qur’an 17:110 and cited by Baha’u’llah in The Seven Valleys: “…by whichsoever (name) ye will, invoke Him: He hath most excellent names.”