Kuna uhusiano wa wazi wa kimantiki kati ya dhana zote tofauti za ilaah zilizoelezwa hapo juu. Yeyote anayemchukulia mtu mwingine yeyote au kiumbe chochote kuwa msaidizi wake au mlinzi wake katika maana ya kiroho, au kuwa na uwezo wa kutatua matatizo yake au kutimiza mahitaji yake, kusikia dua zake na kuzijibu, au kumdhuru au kumnufaisha, hufanya hivyo kwa sababu tu anaamini kwamba mtu huyo au kiumbe hicho kina mamlaka fulani katika usimamizi wa ulimwengu.

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.

Vivyo hivyo hivyo, ikiwa kujiepusha kwa mtu na vitendo fulani, au kufanya vingine, kunaongozwa na matumaini au hofu kwamba vitendo hivyo vitamletea radhi au ghadhabu ya mtu mwingine au kiumbe kingine, basi anafanya hivyo bila shaka kwa sababu ya imani kwamba mtu huyo au kiumbe hicho kina aina fulani ya mamlaka ya kimiujiza katika kuamua mambo ya watu. Kadhalika, yule anayemwamini Mungu lakini bado anageukia wengine ili kutimiziwa mahitaji yake, naye pia anaweza kufanya hivyo tu kwa sababu anaamini kwamba hao wengine wana sehemu fulani katika mamlaka ya Mungu.

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.

Na, mwisho, hakuna tofauti katika kesi ya mtu anayempa amri za mtu mwingine nguvu ya sheria, na kujifunga mwenyewe kutii amri au makatazo ya mtu huyo, kwa kuwa kwa kufanya hivyo amempa mamlaka ya juu kabisa.

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.

Kwa hiyo, tunaweza kuhitimisha kwa usalama kwamba kiini cha uungu ni "mamlaka", iwe inafikiriwa kama utawala wa kiroho juu ya ulimwengu wote, au kwa msingi kwamba mwanadamu amefungwa na sheria ya Mungu katika maisha yake ya kidunia, na kwamba amri zake zote lazima zitiiwe kwa sababu zinatoka kwake.

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.