What does ilah (god/deity) and rabb (Lord) mean? Will you explain the differences between them?

Dear Brother / Sister,

The term "ar-Rabb" is one of the beautiful names of Allah that express the most meanings. "Rabb" lexically means owner, creator, improver, educator and master. This name indicates at least five meanings that support and strengthen one another.

ILAH: the absolute being that is worshipped, loved more than anything, respected and glorified. It lexically means to be covered, hidden, to get used to and to worship but it is generally used as the name of the things that are worshipped. However, the pure creed of oneness of Islam regards only Allah, who is the creator of the things, as the being that is to be adored and worshipped. Therefore, the word Allah is the proper noun of the belief of deity accepted by Islam only. 

RABB

It is one of the beautiful names of Allah Almighty. The word "Rabb" lexically means owner, creator, improver, educator and master.

According to Ibnul-Anbari, to be Rabb (Lord) of something has three meanings:

1. To own; that is, to be the only owner and manager of everything that is under one’s control. Only Lord is the owner and administrator of all of them and manages them as He wishes based on His knowledge and will. 

2. Rabb also has the meaning that is to be worshipped and obeyed, master; it is synonymous with the word "Mawla" also used in the Quran. Rabb also means the only master to be obeyed, whose orders are to be fulfilled and whose prohibitions are to be avoided.

3. Rabb means the one that improves, purifies and makes perfect. That is, Rabb is the one that corrects and improves everything, transforms, arranges and educates. As it is known, one of the main meanings of the word Rabb is “the one that educates and trains”.

It is easily understood from the three meanings above that the word Rabb is used for Allah. However, it is also used for man (human) in Arabic in possessive constructions. For, example, we see constructions like “the owner of the house” and “the owner of the camel”.  

In the Quran, it is used with possessive adjectives too: My Lord, thy Lord, our Lord, your Lord, etc. For instance, the following is stated in the first verses that were sent down: “Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created… Proclaim! And thy Lord is Most Bountiful.”

The following is stated in verse 286 of the chapter of al-Baqara: "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us."

As it is known, it is possible to give more examples. The word Rabb mentioned in those verses indicate Allah directly.  

Ar-Rabb means Allah. He is the Lord, owner, master, improver, sustainer of all beings. He meets the needs of all beings. The word "Rabb" cannot be used for anyone except Allah in those senses. In order to understand this usage better, we will give examples from the Quran for those meanings that support one another: 

l. Hz. Ibrahim addresses his nation as follows in verses 77-80 of the chapter of ash-Shuara: "For they are enemies to me; not so the Lord and Cherisher of the Worlds; Who created me, and it is He Who guides me; Who gives me food and drink, And when I am ill, it is He Who cures me."

Say: "Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear of burdens can bear the burden of another. Your goal in the end is towards Allah: He will tell you the truth of the things wherein ye disputed." (al-An'am, 6/164)

"(He is) Lord of the East and the West: there is no god but He: take Him therefore for (thy) Disposer of Affairs." (al-Muzzammil, 73/9)

As it is seen, the word Rabb mentioned in the verses above is the name of Allah and is used in place of Allah. It is used in the sense of Allah, who educates, guarantees, acts as a proxy, meets needs, cherishes, creates, imposes laws, controls and owns everything.  

2. "...He is your Lord! and to Him will ye return " (Hud, 11/34);

"...No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return..." (az-Zumar, 39/47);

"Say: ‘Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice...’" (Saba', 34/26).

The word "rabb" in the verses above means the distinguished being around whom everybody will gather. For, the word "rabb" also means the person who is regarded as exceptional and distinguished in the community and around whom people gather.

3. "...that we erect not, from among ourselves, Lords and patrons other than Allah…" (Aal-i Imran, 3/64).

"They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him)." (at-Tawba, 9/31)

The word "arbab", which is the plural form of rabb, mentioned in the two verses above indicate people that communities and nations accept as their leaders and guides. People obey the orders of those leaders, avoid what they prohibit and act in accordance with the rules that they impose; they accept their decrees like halal and haram that they put forward without any evidence. Allah states that those people are not lords but weak human beings like the others.

4. " ... But when the messenger came to him, (Joseph) said: "Go thou back to thy lord, and ask him, ´What is the state of mind of the ladies who cut their hands´? For my Lord is certainly well aware of their snare." (Yusuf 12/50)

What is meant by the word lord (rabb) at the beginning of this verse is the master/king of the Egyptians. For, the Egyptians believed in his authority, superior characteristics and value; they accepted that he had the authority to give orders and to impose prohibitions. Therefore, the phrase "go back to thy lord" in the verse means "go back to your master". However, the only being who has the authority to give orders and to impose prohibitions is Allah, who is the Lord of Realms. Those who accept anyone accept Allah Almighty as imposers of haram and halal are regarded to have accepted them as their Lord.   

5. "If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him" al-Anbiya, 21 /22);

"Who is the Lord of the seven heavens, and the Lord of the Throne (of Glory) Supreme?" (al-Mu'minun, 23/86)

In the verses above and in similar ones, the word "rabb" is used in the sense of owner.

It is understood from those examples and explanations that the term "ar-Rabb" is one of the beautiful names of Allah that express the most meanings. This name indicates at least five meanings that support and strengthen one another. Thus, the names of God Almighty and the meanings expressed by those names are understood better and the belief of people in Allah strengthen accordingly by being purified from doubts and hesitations.

Cihad TUNÇ

 

ILAH

The absolute being that is worshipped, loved more than anything, respected and glorified.

It lexically means to be covered, hidden, to get used to and to worship but it is generally used as the name of the things that are worshipped. However, the pure creed of oneness of Islam regards only Allah, who is the creator of the things, as the being that is to be adored and worshipped. Therefore, the word Allah is the proper noun of the belief of deity accepted by Islam only. 

According to the view of the majority of tafsir scholars and syntax scholars, the word Allah is not derived from any word. That is, it is not derived from (laha-yalihu-lah) or (lailaha). It is not an Arabicized word derived from “laha”, which is claimed to be an Assyrian noun. Imam Fakhruddin ar-Razi states that Allah is a proper noun of God Almighty and it is not a word derived from any root and that Halil and Sibawayh, the famous syntax scholars, the majority of methodologists and all fiqh scholars hold this view. As a matter of fact, it is an evidence that hamza is an original letter of the word since it is not removed when “ya” (a word of exclamation) precedes it. The “al” at the beginning of Allah is not the definite article al (the). However, it is generally used like that because it is easy to use. In conclusion, the name Allah is not a derived word. It has been a proper noun since it started to be used. As a matter of fact, there is no example of the plural form of Allah and its being used for something else in Arabic. Allah's essence comes before all of His names and attributes; so does the name Allah. It does not come from the attribute of divinity but the attribute of divinity comes from it. Allah is not Allah because He is worshipped but He is worshipped because He is Allah. It originates from His essence that His divinity deserves to be worshipped. Man worships idols, the sun, fire, heroes, tyrants or some things that he likes. When he worships them, they become deities. Then, he gives up worshipping them; thus, they lose the attribute of deity. However, Allah is a deity in essence whether people worship Him or not. Every being is to worship, obey and respect Him. (M. Hamdi Yazır, Hak Dini Kur'an Dili, I, 29-30).

There is a great difference between the creed of Allah in Islam and the idea of “deity” in other religions. The idea of deity in other religions is reached through the ways that Islam rejects. The members of those religions take deities based on their own needs. The idea of deity in the other religions are the products of people’s fears, needs and requests. These deities are the products of people's requests. These deities are shaped according to the needs of people. These deities do not have the quality of imposing decrees. As the needs of people are met, the functions of these deities will end. However, in Islam, man cannot take his deity based on his own needs. For, Islam is based on the principle that there is an absolute creator, imposer of decrees and a single deity to be worshipped and that He has no partners. Islam invites people to believe in that deity (that is, Allah) and to worship Him. In other religions, deities exist with people. When people disappear, these deities also disappear. However, Allah is the one that creates man. He existed before man’s creation too; He exists with His essence. Man turns toward and worships a being that is capable of meeting his needs, helping him in the face of problems, protecting and taking care of him, and giving him safety in distress and fearful moments.

It is natural that a being that meets one's needs and answers his prayers in accordance with his belief must be loftier than and superior to him. In other words, the thing that is taken as a god must be lofty and must have characteristics that man cannot reach. Doubtlessly, the idea of worship cannot be visualized in the mind of a person unless the essence and power of the creator are behind unknown veils. The power of the deity to meet the needs of man must be behind the veil of secrecy. Therefore, the word to be chosen as a name for the deity must include the meanings of loftiness, supremacy and honor along with amazement and deep astonishment.

The reasons for the connection of the word of deity with Allah can be listed as follows: He is the one that meets needs, gives rewards and penalties for the deeds that are done, gives peace of mind, protects under the decree of loftiness protects at the moment of misfortunes. In addition, He must be so secret from the eyes that He must be more mysterious than the secrets that people cannot grasp and man must both love and fear Him.

In the Qur'an, the word of deity/god is used in two senses. The first one is the being – whether the true deity or a wrong one – that people worship. The second one is the true God, who deserves to be worshipped in the real sense.

To Take Gods

The belief of oneness that started with Hz. Adam, who was the first human being on earth and the first prophet, continued with every prophet that was sent and attained perfection with Muhammad (pbuh), the Prophet of Islam.

All prophets continued their struggle in the way of oneness by confirming prophets before them, warned the people to whom they were sent not to take gods other than Allah, inviting them to worship Allah. However, the prophets found very few believers who supported them during these struggles. Some of them were killed, expelled from their homes and were subjected to constant insults and mockery in the community where they lived.

People who ignored the prophets' warnings insisted on their own beliefs, and continued to worship gods other than Allah by taking them as deities. As a matter of fact, Allah states the following about these tribes in the Quran: "And they have taken (for worship) gods other than Allah, to give them power and glory" (Maryam, 19/81). "Yet they take (for worship) gods other than Allah, (hoping) that they might be helped" (Yâsin, 36/74).

As it is understood from those verses, the people of the Era of Jahiliyya thought that the things that they regarded to be their deities could prevent them at times of trouble and hardship and that they would save them from some responsibilities and fears originating from not keeping their vows when they gathered around their deities. 

"…The deities, other than Allah, whom they invoked, profited them no whit when there issued the decree of thy Lord: Nor did they add aught (to their lot) but perdition" (Hud, 11/101).

"Those whom they invoke besides Allah create nothing and are themselves created. (They are things) dead, lifeless: nor do they know when they will be raised up.Your Allah is one Allah." (an-Nahl, 16/20-22).

"And call not, besides Allah, on another god. There is no god but He..." (al-Qasas, 28/88).

"…What do they follow who worship as His "partners" other than Allah? They follow nothing but fancy, and they do nothing but lie." (Yunus10/66).

It is possible to deduce the following the following from those verses:

a) People living in the period of Jahiliyyah chose gods that they prayed to and asked help from when they were in trouble. 

b) Those gods did not consist of jinn, angels and idols only. They even worshipped people. As a matter of fact, the following verse proves it: " (They are things) dead, lifeless: nor do they know when they will be raised up."

c) According to the polytheists, the idols that they chose as deities could hear their prayers and could help them.
For instance, when a man is hungry, he wants food from his wife. Or, if he is ill, he sends for a doctor. Those acts are not prayers; they are a natural indication of the law of cause and effect. The man cannot accept the doctor or his wife as a deity. However, when this man becomes very hungry or very ill, and does not ask for help from his wife or the doctor and asks for help from somebody else or an idol, he is regarded to have prayed to that person or thing for his needs and to have taken it or him for a deity.

In fact, the thought that makes man pray and asks the help of the things that he takes for a deity is the thought that makes him accept that those things can affect the laws of nature and that they are more powerful than the laws of nature.

Allah explains the state of people that take other beings except Him for deities as follows: "We destroyed aforetime populations round about you; and We have shown the Signs in various ways, that they may turn (to Us). Why then was no help forthcoming to them from those whom they worshipped as gods, besides Allah, as a means of access (to Allah)? Nay, they left them in the lurch: but that was their falsehood and their invention." (al-Ahqaf, 46/27, 28)

The beginning when people abandoned the real creator and took the idols that they made with their hands as deities is stated as follows in the Quran: "Noah said: "O my Lord! They have disobeyed me, but they follow (men) whose wealth and children give them no increase but only Loss. "And they have devised a tremendous Plot. "And they have said (to each other), ´Abandon not your gods: Abandon neither Wadd nor Suwa´, neither Yaguth nor Ya´uq, nor Nasr" (Nuh, 71/21-23).

According to what Bukhari, narrates from Ibn Abbas, those idols that the tribe of Noah had were transferred to Arabia. Wadd became the idol of the tribe of Kalb in Dumatul-Jandal; Suwa became the idol of the tribe of Huzayl, Yaguth the tribe of Saba, Yauq the tribe of Hamadan and Nasr the tribe of Himyar. They were the sculptures that were made for the righteous people of the tribe of Noah (pbuh). Satan tempted people to make their sculptures and erect them in the places of meeting. However, they did not worship them until the owners of those sculptures died. The generations that followed started to worship those idols. (Bukhari, interpretation of the chapter "Inna arsalna", 6/199). According to the report from Muhammad b. Qays, “Yauq” and “Nasr” were righteous people that lived together with Adam and Noah; they had many followers. When they died, their tribes wanted to remember them while worshipping and worship more enthusiastically. Therefore, they made their sculptures. When they died, they tried to worship them due to the sedition of Satan. (Ibn Kathir, Tafsiru'l Qur'ani'l-Azim, Istanbul 1985, VIII, 261 -263)

Along with that kind of deviation from the belief of oneness, it is seen that in some tribes in the ancient history that were unaware of this belief took some deities. For instance, according to the mythological religions of ancient Egypt, Keb, god of the earth and Nut, the sky goddess, got married; Osiris, who was born out of this marriage, was killed by Seth due to jealousy and was shattered into twelve pieces. According to the ancient China religion of Sinism, Chinese rulers that descended from the deity Shang-Ti were the sons of the sky. In India religions, the deities were not free from human deficiencies. Indra, who was the god of thunder, rain, storm, etc., was a cruel and ruthless god. Similarly, Marduk, who was the god of Sumerians, obtained divinity by fighting other gods, just like the kings among the human beings. In the Iranian religion of fire-worshipping, Ahura Mazda, god of light, and Ahrimen, god of evil, constantly fought. Depending on the victory of one of them, the good or the evil was dominant on earth. In the religion of Kelts, who were the ancestors of the Europeans today, people were wildly sacrificed for gods. Huitzilopochtli, the god of war of Aztecs, was a cruel fighter that liked eating human hearts. Along with those, it is necessary not to forget the Greek mythological Olympos gods. In addition, it is known that Turks in Central Asia deified various things especially the wolf that they believed to have saved themselves.

Jehovah, the national god of Jews, is very cruel and ruthless against all of the nations except his own nation, Sons of Israel.

The concept of deity in the heavenly religions except Islam is very different. Therefore, the gods in other religions can be given names like deity, god, Lord, Huda, Chalab. The name Allah cannot be given. For instance, the words used for deity in Western languages (French: “Dieu”, English: “God”, German “Gott”, Italian: “Dio”) are derived from Greek Theos and Latin Deivo. Those words are based on the concept of god in the form of man of the Greek mythology.  

This divinity belief of Greek origin, which is known for its human weaknesses and deficiencies, first moved to Rome and then to Christianity. After that, the sculptures of Jesus and Mary started to be placed in Christian churches.

The Western world today has imported the Greek and Roman polytheism with all aspects except their names. Therefore, their concept of divinity has never been able to approach pure oneness and the understanding of Allah freed from everything.

The belief of Allah in Islam is based on the fact that He is not the deity of Muslims only but the deity of all realms. As it is stated in the verses, all beings submit to Him and worship Him willingly or unwillingly, deliberately or indeliberately.

His being is free and away from all kinds of description and representation. Allah is free and away from whatever man likens Him to with his own mind and senses. Therefore, there is no place for polytheism. The first and foremost condition of Islam is to say and believe that Allah is free and away from all elements of polytheism.

Allah calls all of the people in the world to worship Him as follows: "O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness" (al-Baqara, 2/21).

Şâmil İA.

Questions on Islam