I AM

 — “God said, ‘This is My name forever’ (Exodus 3:15) and ‘I am’ (Exodus 3:14) — Why does Islam not have a parallel where Allah calls Himself “I Am”?

1. Introduction

In the Judeo‑Christian tradition, one of the most momentous revelations of the Divine Name occurs in Exodus 3:14‑15. Moses asks God: “What is Your name?” (3:13). God replies:

“I AM WHO I AM” (Hebrew: ’ehyeh ’asher ’ehyeh) — “Thus you shall say to the children of Israel: ‘I AM has sent me to you.’” (3:14)
Then:
“The LORD, the God of your fathers… has sent me to you. This is my name forever, and my memorial to all generations.” (3:15) (Bible Hub)

This passage undergirds how God is understood to be self‑existent, eternal, unchanging, and the foundation of covenantal relationship. (Sermon Writer)

The question then arises: in the Islamic text, the Qur’an, does God (Allah) ever use the equivalent formula “I AM WHO I AM” or “I am … I am”? If not, why not? That is the thrust of our present reflection.

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2. Exegesis of Exodus 3:14‑15

2.1 The Hebrew expressions

In Exodus 3:14, the Hebrew ’ehyeh ’asher ’ehyeh is traditionally rendered “I AM WHO I AM” or “I WILL BE WHAT I WILL BE.” Some scholars highlight that the root h‑y‑h means “to be, to become” so the phrase may better reflect God saying: “I will be whatever I will be for you.” (IslamiCity)

Then in verse 15 God identifies Himself with the tetragrammaton YHWH (rendered LORD) — “This is my name forever.” Many commentaries take this to mean that the one who declares “I AM” is the same covenant‑keeping God of Abraham, Isaac and Jacob. (Bible Hub)

2.2 The theological import

– Self‑existence and aseity: God is not caused, but causes; He simply is. The “I AM” emphasises that God is independent of the created order. (hub.emmausroadsf.com)
– Eternality / immutability: The phrase “This is my name for ever” links God’s name with timelessness and enduring covenant. (Precept Austin)
– Covenantal identity: The name YHWH and the “I AM” formula tie the God of Moses to the patriarchal God, signalling continuity of promise. (Logos Sermons)
– Revelation of Being: The focus is not just on an attribute but on God’s beingness. He reveals what He is in Himself and in relation to His people. (abideinchrist.com)

2.3 “Memorial to all generations”

By declaring “This is my name forever, and this is my memorial to all generations,” God instructs that His name—and what it signifies—be remembered endlessly. The “name” is not merely a label but an invocation of who God is‑‑and what He does. (NEV Bible app with Commentary, free)

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3. The Islamic side: Names of Allah and “I am” in the Qur’an

3.1 Allah’s self‑declaration

In the Qur’an one finds, for example:

“Indeed I am Allah. There is no deity except Me; so worship Me and establish prayer for My remembrance.” (Ta‑Ha 20:14) (My Islam)

This verse is often cited in discussions of God’s self‑identification in Islam.

3.2 Differences in phrasing and emphasis

But while the Qur’an uses “I am Allah,” it does not replicate the exact pattern of “I AM WHO I AM” or an equivalent Hebrew‑style *’ehyeh’ formula. As scholar Christine Schirrmacher notes: “The Koran does not contain any passages which comprise any kind of systematic description of God. … God does not introduce himself in the Koran like he does in the Old Testament with the words ‘I am who I am’.” (islaminstitut.de)

3.3 Islamic theology on names and attributes

Islamic tradition emphasises that Allah has beautiful names (asmâ’ ul‑Ḥusna) and attributes, and that humans may call upon Him by these names. (Islam Religion)
The name “Allah” is regarded as the proper name of the one True God in Arabic, but not necessarily as the exclusive name in all languages or traditions. (whoisallah.net)

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4. Why then does Allah not (appear to) call Himself “I AM WHO I AM”?

In light of the above, several observations and scholarly reasons suggest why Islam treats God’s naming somewhat differently.

4.1 Linguistic‑cultural context

– The Hebrew disclosure in Exodus arises in a specific covenantal, Jewish context, with Hebrew verb forms, Hebrew root h‑y‑h, and ancient Israelite naming conventions.
– The Qur’an is revealed in Arabic, within a different historical‑linguistic milieu. The Arabic phrase “innī anā Allāh, lā ilāha illā anā…” (20:14) means “Indeed I am Allah; there is no god but Me.” The form is different from Hebrew ’ehyeh ’asher ’ehyeh.
– Because of this the exact Hebrew formula has no direct Arabic parallel in the Qur’an.

4.2 Theological orientation

– In Judaism/Christianity the “I AM” formula emphasises God’s being (ontology) and God’s covenant with Israel.
– In Islam the discourse focuses more on God’s unity (tawḥīd), transcendence (tanzīh), and His names/attributes rather than a single ontological self‑formula. The emphasis is on who Allah is through names/attributes rather than a verbal self‑definition of being.
– As noted, “Allah” is presented as the proper name for the Creator, and the Qur’an avoids mechanical correspondences with Hebrew theological formulas.

4.3 Revelation‑history and continuity

– The Torah’s presentation of God’s name is embedded in the Israelite revelation history.
– The Qur’an affirms it is the same God of Abraham, Isaac, Ishmael, and Jacob (cf. 28:30; 6:102) but does not reproduce all Old Testament naming conventions.
– Some Christian‑Muslim comparative scholars point out that the Qur’an remains “silent” on the Hebrew tetragrammaton and the exact “I AM” self‑designation. (Answering Islam)

4.4 Purpose of disclosure

– In Exodus, the revelation of the name serves Moses’ mission to deliver Israel, emphasising God’s covenant identity and presence.
– In the Qur’an, the self‑statement “I am Allah” serves to assert monotheism, demand worship, and situate prayer for remembrance — a different functional emphasis (see 20:14).
– Thus the variant form reflects different redemptive‑historical settings and theological priorities.

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5. Scholarly Implications for Christian‑Muslim Dialogue

From a theological‑scholarly perspective (as at the Shimba Theological Institute), the following implications emerge:

1. Shared Ground: Both traditions affirm one ultimate Being who exists, sustains, and is to be worshiped. The Exodus “I AM” and Qur’an 20:14 “I am Allah” share the reality of Divine Self‑revelation.

2. Different Emphases: The manner of naming reflects different revelation‑communities: Israel’s covenant identity vs Islam’s universal monotheism.

3. Respectful Recognition: In dialogue, Christians and Muslims can recognise the respective naming‑traditions for what they are—a function of scripture, language, and theology—rather than reductive equivalence.

4. Hermeneutical Caution: One should not impose the Hebrew formula onto the Qur’an or assume its absence implies a deficiency; different revelatory contexts yield different expressions.

5. Opportunity for Deeper Study: Exploring how naming of God functions in each tradition opens up rich fields in theology, comparative religion, and scriptural hermeneutics.

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6. Conclusion

In conclusion, the fact that the Qur’an does not record a phrase exactly equivalent to “I AM WHO I AM” (Exodus 3:14) is not evidence of omission or error but of different revelation‑contexts, languages, theological emphases and purposes. The Hebrew text at Sinai reveals God’s being and covenant name in the heart of Israel’s identity; the Qur’an reveals Allah’s oneness, self‑affirmation and demand for worship in the universal monotheistic framework of Islam.

Hence, while Christians may draw meaning from the Exodus revelation of the divine name, Muslims understand Allah through the names and attributes revealed in Arabic, including the statement “I am Allah” — a truth that meets them linguistically and theologically in the Qur’an rather than reproducing the Hebrew phrase verbatim.

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Bibliography

• “The Names of God (Part 1 of 3): Who is Allah?” IslamReligion.com. (Islam Religion)

• “Exodus 3:13‑22 – God’s Faithfulness to Reveal His Name,” Logos Sermons. (Logos Sermons)

• “The Koran does not contain any passages … God does not introduce himself … with the words ‘I am who I am’.” – Christine Schirrmacher, Who is God in the Koran? (islaminstitut.de)

• “I Am Who I Am” – Sermon Writer commentary on Exodus 3:13‑15. (Sermon Writer)

• “Responses to Bismikaallahuma: Regarding I AM WHAT I AM” at Answering‑Islam.org. (Answering Islam)

• “Attributive Names of Allâh | Who is Allah” (www.whoisallah.net). (whoisallah.net)

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