Akwai wata alaƙa ta hankali a bayyane tsakanin dukkan ra'ayoyin ilaah da aka bayyana a sama. Duk wanda ya ɗauki wani mutum ko wani abu a matsayin mataimakinsa ko majiɓincinsa ta fuskar ruhaniya, ko kuma yana iya warware matsalolinsa ko cika buƙatunsa, ko ji da amsa addu'o'insa, ko cutar da shi ko amfani da shi, to ba ya yin hakan sai saboda yana imani cewa wannan 'mutum' ko 'abu' yana da wani matsayi na iko a cikin tafiyar da halittu.

There is a clear logical inter-connection between all the different concepts of ilaah set out above. Whosoever regards any other person or being to be his helper or patron in the supernatural sense, or capable of solving his problems or fulfilling his needs, of hearing and granting his prayers, or of doing him harm or good, does so only because he believes that ‘person’ or ‘being’ to enjoy some measure of authority in the management of the universe.

Haka kuma, idan kaucewar mutum daga wasu ayyuka ko aikata wasu, an tsara su ne bisa fatan samun yardar wani mutum ko wani abu, ko tsoron samun fushinsa, to a bayyane yake yana yin hakan ne saboda imaninsa cewa wannan mutum ko wannan abu yana da wani irin iko na allahntaka wajen tsara al'amuran mutane. Dangane da wanda ya yi imani da Allah amma ya juya ga wasu don biyan bukatunsa, shi ma yana iya yin hakan ne kawai saboda yana ganin suna da wani rabo a cikin ikon Allah.

Similarly, if a person’s avoidance of certain actions or performance of others is governed by the hope or fear that they would win him the pleasure or displeasure of some other person or being, he does so obviously because of belief that that person or being possesses some kind of supernatural authority in shaping the affairs of men. As for him who believes in God and yet turns to others for the fulfilment of his needs, he too can do so only because he believes them to have some share in God’s authority.

A ƙarshe, babu bambanci a irin wannan yanayi ga mutumin da ya ba da matsayin doka ga umarnin wani wanda ba Allah ba, ya kuma ɗaura kansa da biyayya ga umarni ko hani na wannan mutum, domin a zahiri ya ba shi iko mafi girma ta haka.

And, lastly, no different is the case of the person who accords the status of law to the commandments of someone other than God, and binds himself to obey the injunctions or prohibitions of that someone, for he in effect thereby accords him supreme authority.

Saboda haka, za mu iya tabbatar da cewa ainihin ma'anar ubangijintaka shi ne "iko", ko an fahimce shi a matsayin mulki na ruhaniya a kan dukkan halittu, ko kuma bisa ga cewa mutum yana ɗaure da dokar Allah a rayuwarsa ta duniya, kuma dukkan umarninSa dole ne a bi su domin suna fitowa daga gare Shi.

We can therefore safely conclude that the essence of godhood is ‘authority’, whether it is conceived as sovereignty of a supernatural kind over the whole universe, or on the basis that man is bound by God’s law in his worldly life and that all of His injunctions are to be complied with because they emanate from Him.