The Arabic word for ‘Lord,’ which is rabb, indicates that although it is God in reality who cares, nurtures and brings a thing to completion, in the partial sense, by way of reflection, there are two other beings as well who are manifestations of God’s providence (rububiyyat)—one physically and the other spiritually. In the physical sense there are parents, and in the spiritual sense, a spiritual mentor and guide. In another instance, Allah the Exalted states in greater detail the following :
وَقَضٰي رَبُّكَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِيَّاهُ وَبِالۡوَالِدَيۡنِ اِحۡسَانًا
Thy Lord has commanded, “Worship none but Him, and show kindness to parents.”
Meaning, God desires that you worship no one else and treat your parents with kindness. Truly, what a remarkable sort of providence it is that when a human being is a child and has no power whatsoever, a mother renders invaluable service, and during this time, just observe how a father supports the efforts of the mother. It is merely out of His grace that God Almighty has created two agents to support His weak creation and has made them to reflect the light of His own love. However, it ought to be remembered that the love of parents is partial, while the love of God is true in essence. Until hearts are inspired by Allah the Exalted, no human being, not even a friend, neither equal nor a ruler, can love anyone; and it is a mystery of God’s boundless providence that a mother and father love their children to such an extent that they will happily bear all sorts of pain to care for them. So much so that parents will not even hesitate in laying down their own lives to save their children. Hence, in order to perfect the higher morals of man, in the words rabb-in-nas (the Lord of Mankind), God Almighty has alluded to
parents and spiritual guides, so that thankfulness for the system that is apparently observed in the figurative sense may lead a person to show gratitude to the True Lord and Guide. This is the key that unlocks the secret as to why this blessed chapter begins with rabb-in-nas (the Lord of Mankind), and not ila-hin-nas (the God of Mankind). Since a spiritual guide undertakes the spiritual upbringing of people in accordance with the will of God Almighty, and through the ability and guidance given by Him, a spiritual guide is also implied in these words.
The second part is malik-in-nas (the King of Mankind), i.e. seek refuge with God Who is your King. This is another hint that seeks to enlighten human beings about the principles of civil order, and that they themselves may become civilised. In essence, it is Allah Almighty Who is the true King, but this indicates that by way of reflection, there are kings on earth as well. It is for this reason that these words also imply that one must watch over the rights that are due to the ruler of the time. On this instance, no distinction is made between a king who is a disbeliever, idolator or a believer in God’s Oneness; in fact, the statement is general— the king may be of any faith. Religion and belief are separate matters. In the Holy Quran, wherever God has alluded to a benefactor, He has made no stipulation of Muslim or monotheist, or of belonging to a certain order. As a matter of fact, God speaks of a benefactor in general terms without mentioning any religion. As Allah the Exalted states:
هَلۡ جَزَآءُ الۡاِحۡسَانِ اِلَّا الۡاِحۡسَانُ
Meaning, can the recompense of goodness be anything other than goodness?