Yuqorida ko'rsatilgan tushunmovchiliklarning vujudga kelishiga tarixiy sabab bor. Qur'on birinchi marta arablarga taqdim etilganda, ular barchasi "ilaah" va "rabb" so'zlari nimani anglatishini bilar edilar, chunki ikkala so'z ham ularning tilida allaqachon keng qo'llanilardi. Bu yangi atamalar emas edi va ularga yangi ma'nolar yuklanmagan edi. Ular bu so'zlarning ma'no-mazmunini to'liq bilar edilar. Shuning uchun, Allohning yagona Ilohi va Rabbi ekanligi, bu so'zlar ifodalaydigan sifat va xususiyatlarda boshqalarning hech qanday ulushi yo'qligi aytilganda, ular darhol mazmunini tushunar, nima aniq Allohga xos ekanligini va shu sababli boshqalardan nima inkor etilayotganini hech qanday shubhasiz to'liq anglar edilar. Bu hukmga qarshi chiqqanlar Allohdan boshqalarni biror ma'noda ilohlar yoki rabblar deb inkor etishning oqibatlarini aniq bilar edilar, uni qabul qilganlar esa, qabul qilish orqali nimadan voz kechishlari va nimalardan mahrum bo'lishlarini xuddi shunday yaxshi bilar edilar.

The reason why the misapprehensions hinted at above have come into existence is a historical one. When the Qur'ān was first presented to the Arabs they all knew what was meant by ilaah or rabb as both the words were already current in their language. They were not new terms, nor were any new meanings put upon them. They knew fully well what the connotations were and so, when it was said that Allah alone is the Ilaah, and the Rabb and that no one has the least share in the qualities and attributes which the words denote, they at once comprehended the full import, understood completely without any doubt or uncertainty as to what specifically was being declared to Pertain to Allah exclusively and what was being hence denied to others. Those who opposed the precept were very clear in their minds as to the implications of denying others than Allāh جل جلاله to be ilaahs or rabbs, in any sense, while those who accepted it knew equally well what they would have to give up by their acceptance and what they would forgo.