The meaning of the word Ilaah (God)

The Ilaah in Arabic means a worshipped being. The Arabic word stems from the verb alaha, ya?lahu which means to worship a being. In Arabic, it is said: تأله الرجل meaning he worships a being. [81] Maqaayees al-Lughah by Ibn Faaris, 1/127, at-Tafseer al-Baseet by al-Waahidi, 1/448, al-Mufradaat by ar-Raaghib, p 82.

Ilaah (God) versus Rabb (Lord)

Firstly: The name Ilaah connotes the ultimate purpose and goal of Allah’s creation and the purpose for which we are created, and it encapsulates all that is beneficial for us and helps us to perfect ourselves – that is to say, worshipping Allah alone. However, the name ar-Rabb is about the meanings relevant to the creation per se and where all that originated from, and it is that Allah is the One who nurtures them and protects them. [82] Majmoo’ al-Fataawa by Ibn Taymiyyah, 13/14.

Secondly: The name, Allah, is more indicative of the purpose of worship for which the creation was created. The first thing in the call of the prophets was the order to worship Allah. Ibn ‘Umar (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “I have been commanded (by Allah) to fight the people until they testify that there is no true god except Allah, and that Muhammad is the Messenger of Allah.” [83] Transmitted by al-Bukhaaree (25) and Muslim (22). This necessitates the affirmation of Allah and worshipping Him alone. This is because the ilah is the worshipped being, and the Prophet (صلى الله عليه وسلم) did not say: “Until they testify that there is no Lord except Allah.” Indeed, the name Allah is more indicative of the objective to worship Him, the reason for which the creation was created and what they were commanded to fulfil.” [84] Majmoo’ al-Fataawa by Ibn Taymiyyah, 2/14. The name ar-Rabb is most linked to the situation of seeking help and supplication. The Rabb is the one who nurtures the creation, the Creator, the Upholder, and the Giver of victory and the Guide. Such is the reason Adam and his wife (peace be upon them) said: “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.” al-A’raaf: 23 Moreover, Moosa (peace be upon him) said: “My Lord, indeed I have wronged myself, so forgive me.” There are many examples for that. Therefore, all the issues pertaining to legally seeking assistance are by the name, Rabb. [85] Majmoo’ al-Fataawa by Ibn Taymiyyah, 13/14.

Thirdly: The creation’s acknowledgment of Allah’s Lordship precedes their acknowledgment of His Divinity. This is because people’s awareness of their need of their Lord preceded their knowledge and need of the worshipped God, and their endeavours to fulfil their immediate needs take priority over their non-urgent needs; thus, their affirmation of Allah in terms of Lordship preceded their affirmation of Allah in terms of Divinity (i.e., God). For this reason, supplicating to Allah, seeking His assistance, and depending on Him, were more prevalent than worshipping Him and turning to Him. The prophets were sent to the people to call them to the worship of Allah alone with no partners, which the affirmation of Allah’s Lordship necessitates. [86] Majmoo’ al-Fataawa by Ibn Taymiyyah, 14/14.