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As For “Rububiyyah” …

Where is the station of Rububiyyah? Where does the Rabb execute His laws? 

When we talk about the domain of witnessing (shahadah) we don’t refer only to the physical realm as some do.

The domain of the angels is also included in the realm of the acts. Everything outside the domain of the Names comprises the realm of the acts.

The domain of witnessing encounters the realm of the spirits, the realm of the angels, and the realm of the jinn. They are all a part of the realm of acts.

The Rabb of all of the beings within the realm of the acts is Allah.

In other words, the Rabb of the worlds is the One denoted by the name Allah. Allah is the Rabb of all the infinite worlds! Allah is the Rabb, the Rububiyyah, that forms, reigns, and administers the worlds and all the beings within them.

What is this “Rabb” concept and what is meant by it? The domain of the Names comprises the “Rabb” phenomenon. That is, the station of Rububiyyah is formed by the domain of the Names. i.e. What we know as the Divine Names, that which is denoted by the beautiful names is the Rububiyyah station!

All of the worlds are nothing other than the outward manifestation of the meanings of the Divine Names. Nothing exists in the world other than the meanings of the Divine Names.

However, this outward manifestation comes about via the compositional structures.

The outward manifestation of the domain of meanings at the level of acts, is subject to the law of compositions. This must be understood well…

At the level of names all of the names are whole. They are ‘one’! There is no differentiation between the names. At the level of names, for descriptive purposes, we say existence is “One”. One single existence which encompasses all of the meanings. All of the meanings exist as a single meaning in this singular existence. 

When these meanings are outwardly expressed, compositions are formed according to their manifestation. This is what brings about multitude. Multitude is formed, but the essence of multitude is singularity (oneness)! Even though different names form the multitude, because they pertain to the same existence, it is essentially one. 

Let us now give an example. Say there’s someone with various attributes. Generosity, intelligence, fear, aggressiveness, etc. Do not these qualities all belong to the same person? Because there are multiple qualities does it mean there are multiple people? On the contrary, they are different attributes of the same person; the different meanings and aspects of the same person.

Similarly, even though there are many names, there is only one meaning and one existence. 

At the level of the Names the meanings of the names exist as a single meaning. The level of acts, which includes the angels, the jinn, humans and all other beings, is formed with different proportions of these meanings coming together as various compositions. 

We can see the meanings of the 99 names on humans at different levels at different times. When we look at an animal maybe we can see the meanings of 70 names, and maybe 30 on a mineral. 

What makes humans different from each other is the difference in their compositional make-up. These names and their meanings are what comprises their “Rabb” and since these names pertain to Allah, the person’s Rabb is Allah. 

The person’s Rabb is the composition of the names that form his personality. Since the meanings of the divine names belong to Allah the person’s Rabb is Allah.

That is Rabb and Allah are not two different things! They are one and the same! 

The level at which the meanings of Allah’s names are observed is the level of Rububiyyah and Rabb is the One who enables the manifestation of these names at the level of acts.

I’d like to take this opportunity to re-define or present a different perspective on the concepts Haqq (the Ultimate Reality), halq (the common), Rabb and abd (servant). 

What is the common (halq)? The domain that comprises the whole of the divine names. 

What is Haqq (the Ultimate Reality)? It is the domain that encompasses all of the divine names. Since all of the names are as a whole Allah can also be called the Ultimate reality (haqq). Most of our talks in regard to religious matters are either from the level of acts and hence Rabbani (pertaining to Rabb), or from the level of the names and hence it is Haqqani (pertaining to Haqq). It is very rare that we say anything outside of these two domains.

What do we mean by talking from the level of the names? Talking about the meanings of the divine names are haqqanisince they pertain to the haqq. When we talk about the names we are in effect talking about the Reality. 

Halq has been created, it has come into existence from a state of non-existence. So, when the divine names are expressed as compositions they are defined as halq.

Abd “servant” means one who fulfill the purpose of his creation; one who fulfills the wishes and commands of the one to whom he is in servitude. Hence if there is a Rabb then by definition there must be a servant and if there is a servant then there must be a Rabb.

As for what is that which is referenced by the name Allah?

In respect to his Absolute essence (dhat) He is free from all thought, conception, imagination. In respect to his Self, there is nothing other than Him, to Him belongs all the names that He has let us know of, and He is the One who has created the worlds from nothing and continues their existence with His own.

The chapter al-ikhlas answers this question in the best way.[1]

We have provided explanations in respect to the Absolute essence, Attribute, Names and Acts. If either one of these are not included, then it is an inadequate explanation. 

One must observe from all four of these stations. If either one of them is denied, then since He is the essence of that station one will be inadvertently denying Him. 

If only one of these are taken into consideration, then this will be limiting Him to this station alone. Either way, He will either be pushed to some conception of ‘far and beyond’ or limited to a particular locality.

Yet if in your programming and composition there is the tendency to consecrate or limit then you will inevitably conceive It as such. However, the absolute truth is that He is free from all forms of limitation!

[1] You may find detailed information on this in Muhammad’s Allah.

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