Katika Qur'ani neno hili linatumika katika maana zote hizo za juu, wakati mwingine katika maana moja tu, wakati mwingine katika mbili, na wakati mwingine katika zaidi ya hizo, hata katika zote tano, kama mifano ifuatayo itakavyoonyesha:
In the Qur'ān the word is used in all of the above meanings, sometimes in only one sense, sometimes is in two, and sometimes in more, or even all the five, as the following examples will show:
(i) Na Yusufu (Yosefu) alisema (kwa mke wa Potifa, alipojaribu kumtongoza): "Mungu apishie mbali! Huyu ni Rabb wangu [Wafasiri wengi wameichukulia neno hili, kama lilivyotumika hapa, kumaanisha 'bwana'; na kurejelea Potifa. Mimi, hata hivyo, nina mtazamo tofauti. Kwa mujibu wa fikra zangu, kiwakilishi "ambaye" kinahusiana na kitangulizi chake cha karibu, "Allah" (Mungu), na nadhani ni kunyoosha maana bila sababu kujaribu kukihusianisha na mtu ambaye hajatajwa kabisa. A. A. Maududi] aliyenitunzia vizuri sana", (na sitafanya tabia ya mtu asiyeshukuru, mwenye dhambi).
(i) And Yousuf (Joseph) said (to Potiphar’s wife, when she tried to seduce him):‘May God forbid! He is my Rabb [Many commentators have taken this word, as used here, to mean ‘master; v and to refer to Potiphar. I, however, hold differently. According to my thinking, the pronoun ”who” is related to its immediate antecedent, “Allah” (God) and I think it is unnecessary straining of the sense to seek to relate it to a person who is not mentioned at all. A. A. Maududi]Who has provided handsomely for me’ (and I shall not behave as an ingrate sinner.
"(Miungu hii mnayoiabudu) wao ni maadui wangu; lakini si Allah, Rabb wa viumbe vyote, Aliyeniumba, Anayeniongoza, Anayenipa chakula na kinywaji, na Ambaye ninapougua, hunirejeshea afya. (Ash-Shu'araa 26:77-80)"
“(These gods whom you worship) they are enemies to me; not so Allah, the Rabb of all the worlds, Who created me, Who gives me guidance, Who gives me food and drink, and Who, when I am ill, restores me to health. (ash-Shu’araa 26:77-80)
(iii) Na hakuna neema yoyote mliyo nayo ila inatoka kwa Allah. Kisha pindi inapokufikieni dhiki, ni Kwake Yeye mnamlilia. Lakini Anapoiondoa dhiki hiyo, mara kundi miongoni mwenu linamshirikisha Rabb wao (kana kwamba nao pia wamechangia riziki yenu au afya yenu). (An-Nahl 16:53-54)
(iii) And there is not any good thing except that it comes from Allah, and whenever any mishap befalls yen, it is to Him you turn in your distress; but when He has removed it, there are those among you who associate others with their Rabb (as having also contributed to your provision or health). (an-Nahl 16:53-54)
(iv) Waambie (Ewe Nabii): Je, nitafute Mola mwingine asiyekuwa Allah, na Yeye ndiye Mola wa viumbe vyote?.... (al-An'aam 6:165)
(iv) Ask them (O’ Prophet): Should I seek any rabb other than Allah and He the Rabb of all creation?.... (al-An’aam 6:165)
(v) Yeye ndiye Mola wa Mashariki na Magharibi; hakuna mungu isipokuwa Yeye, basi mfanyie Yeye kuwa Mtegemewa na Msimamizi wa mambo yako yote. (Al-Muzzammil 73:9)
(v) He is the Rabb of the East and the West; there is no deity but He, and so take Him as the ultimate Disposer and Arbiter of all your affairs. (al-Muzzammil 73:9)
(vi) …Yeye ndiye Mola Mlezi wenu wote, na kwake ndiko mtakakorejea.
(vi) …He is the Rabb of all of you, and it is unto Him that you shall return.
(vii) …Kisha marejeo yenu yatakuwa kwa Mola wenu Mlezi…. (Az-Zumar 39:7)
(vii) …And then shall your return be to your Rabb…. (az-Zumar 39:7)
(viii) Sema: “Ewe Nabii, Mola wetu Mlezi atatukusanya, kisha atahukumu baina yetu, sisi na nyinyi, kwa haki…”
(viii) Say (O’ Prophet) Our Rabb will gather and then decide between us, your group, and ours together…. (as-Saba 34:26)
(ix) Na hakuna mnyama yeyote duniani, wala ndege anayeruka kwa mabawa mawili, ila nao ni umma kama nyinyi; Hatukuacha chochote katika Kitabu cha qadari; kisha nao wote watakusanywa kwa Rabb wao.
(ix) And there is not an animal in the world, or a bird which flies on two wings but all form parts of communities like you; We have not omitted any detail about them in the Book of destiny; and they too will all be gathered unto their Rabb.
(x) Na tarumbeta itapulizwa, na tazama, watatoka wote mbio kutoka makaburini mwao (au popote pale mabaki yao ya mwisho yalipo) kuelekea kwa Mola wao Mlezi.
(x) And the Trumpet shall be sounded when, behold, they will all rush out from their graves (or wherever their “Last Remains” be) towards their Rabb.
(xi) Wamewafanya maulamaa wao na watawa wao kuwa waungu badala ya Allah …. (at-Tawbah 9:31)
(xi) They (the Jews and the Christians) made their scribes and their monks their rabbs instead of Allah …. (at-Tawbah 9:31)
(xii) …Na (na tukubaliane pia kwamba) wala mmoja wetu (yaani ninyi watu wa Kitabu, au sisi Waislamu) asimfanye mwingine yeyote badala ya Allah kuwa rabb wake…. (Aal-‘Imraan 3:64)
(xii) …And (let us also agree that) let not either of us (that is either you the people of the Book, or we, the Muslims) take anyone other than Allah to be our rabb…. (aal-’Imraan 3:64)
Katika aya mbili za mwisho, neno halisi linalotumika katika asili ni "arbaab", ambalo ni wingi wa "rabb", na linatumiwa kuhusu wale viongozi wa kidini, n.k., ambao watu mbalimbali walikuwa wamewapandisha hadi nafasi ya mamlaka ya mwisho, ambao neno lao lilikubaliwa bila swali kama sheria, na ambao walichukuliwa kuwa na, kusema hivyo, haki ya asili na ya kujitegemea ya kutoa amri ya kile kinachoweza, au kisichoweza, kufanywa.
In the last two verses, the actual word used in the original is arbaab, which is the plural of rabb, and which is employed in respect of those religious leaders, etc., whom different people had raised to the position of final authority, whose word was unquestioningly accepted as law, and who were regarded as having, so to say, a sovereign, inherent right to lay down what might, or might not, be done.
(xiii) (Na Yusufu akawaambia wale wafungwa wawili wenzake): Kuhusu mmoja wenu, (ataachiliwa huru na kurejeshwa kazini), (atamtumikia tena bwana wake) kama mnywaji wa divai ... Na yule ambaye alidhani kwamba huenda akaachiliwa, alimwambia: 'Nikumbushe kwa bwana wako, mfalme wako', lakini shetani akamfanya asahau kumtaja (Yusufu) kwa bwana wake (Firauni, mola wake)... (Al-Yusufu 12:41-42)
(xiii) (And Yousuf said to his two fellow prisoners): As to one of you he (will be freed and reinstated and) will (again) serve his rabb (lord, master) as wine bearer ... and to the one whom he thought to be likely to be freed, he said: ‘Speak of me to your rabb (Pharaoh), your master’ but Satan made the man forget to mention him (Yousuf) to his rabb (Pharaoh, his master)... (al-Yusuf 12:41-42)
(xiv) Na mjumbe (wa Firauni) alipomfikia Yusufu, akasema: Rudi kwa bwana wako (Firauni), umuulize yaliyotokea katika kisa cha wanawake waliokata mikono yao; hakika Mola wangu (Mungu) anayajua vyema hila zao.
(xiv) And when (Pharaoh’s) messenger came to Yousuf, he said: Go back to your rabb (lord, Pharaoh), and ask him what transpired in the case of the women who cut their hands; verily (He who is) my Rabb (God) is fully aware of their wives.
(Yusufu 12:50)
(al-Yusuf 12:50)
Katika aya zilizonukuliwa kwenye (xiii) na (xiv), Hazrat Yousuf alitumia neno *rabb* kwa kumrejelea Firauni kwa sababu, kwa kuwa Wamisri walimwamini kweli kuwa na mamlaka kamili, na haki ya kutunga sheria, na neno lake halikuweza kupingwa, hili lilikuwa sawa na kumtendea kama *rabb* wao kwa maana kamili ya neno, yaani, mungu.
In the verses quoted at (xiii) and (xiv) Hazrat Yousuf employed the word rabb in respect of the Pharaoh because, since the Egyptians did in fact believe him to possess absolute sovereignty and the right to lay down the law and his word could not be questioned, this in effect amounted to their treating him as their rabb in the full sense of the word, that is, a god.
Hata hivyo, kinyume na hilo, Nabii Yusuf alimwona Mwenyezi Mungu peke yake kuwa ndiye Rabb, na alilidhihirisha hilo kwa kusema ‘Rabb wangu.’ (xv) Basi (Waquraishi) wanapaswa kumwabudu Rabb (Bwana, Mola) wa Nyumba hii (Al-Ka’bah), yaani Yeye ambaye amewapa riziki zao, akawaondolea hofu yao na kuwahakikishia amani na usalama. (Al-Quraysh 106:3-4)
As against this, however, Hazrat Yousuf regarded Allah alone as the Rabb, and made this clear by saying ‘My Rabb.’ (xv) So (the Meccans) ought to worship the Rabb (lord, master) of this House (The Ka’bah) (that is,) He Who has provided for their sustenance and relieved them of their fear and ensured their peace and safety. (al-Quraysh 106:3-4)
(xvi) Mtakatifu ni Mola wako (Ee Nabii), Mola Mlezi, chemchemi ya heshima na mamlaka yote, ambaye yu huru na kasoro zote na mapungufu wanayomhusishia. (as-Saffat 37:180)
(xvi) Glorified be your Rabb (O’ Prophet), the (Rabb, i.e.,) Fountainhead of all honour and authority, Who is free of the taint of all the faults and shortcomings they attribute to Him. (as-Saffat 37:180)
(xvii) …basi utukufu una Allah, Mola (Bwana) wa Kiti kikuu cha Enzi, ambaye yuko mbali na kila kitu wanachomnasibishia. (al-Anbiyaa’ 21:22)
(xvii) …so glory be to Allah, the Rabb (Master) of the Mighty Throne, Who is free of all that they attribute to Him. (al-Anbiyaa’ 21:22)
(xviii) Waambie (Ee Nabii): Ni nani Mola (Mwenyezi Mungu) wa mbingu saba na Mola wa Kiti kikubwa cha enzi?
(al-Mu’minoon 23:86)
(xviii) Ask them (O Prophet): Who is the rabb (master) of the seven heavens and the rabb (master) of the Mighty Throne? (al-Mu’minoon 23:86)
(xix) Yeye, Ambaye ni Rabb (Mola) wa mbingu na ardhi, na vilivyo kati yake, na Rabb (Mola) wa kila kitu ambacho jua linakiangazia.
(xix) He, Who is the Rabb (Master) of the heavens and the earth, and what is between them, and the Rabb (Master) of all that the sun shines upon.
(xx) Na hakika yeye ndiye Rabb (Mola, Mmiliki) wa Sirius pia. (an-Najm 53:49)
(xx) And verily He is the Rabb (Lord, Master) of Sirius also. (an-Najm 53:49)