Brackets are Brother Badar’s statements.
[God is a title given to same entity, which may be creator. But this title has different names as well in different religions. For example Yahweh, Elohim, Heramazda, Allah etc. This title implies that this entity called god is a deity for worship and adoration. In addition, all these deities derived supposedly from one entity demand different rituals for worship and adoration. This right here should be a BIG RED FLAG for real believer to set off ALARMS AND BELLS of contradiction and inconsistency.]
I drive a car; it gets me from A to B. My neighbour has an antique car; he does not drive it but washes and polishes it every weekend. He uses the bus to get about. Because he does not use the car for the purpose it was created for does not mean that the car is wrong, but the way it is being misused. The entity given many names is in the same position, He has many ‘names’ but the people do not follow His Guidance, they do worship instead of obedience to His laws. The ‘alarm bells’ are there to stay away from the rituals and understand the true ‘devotion’ that is required from us. A proper concept of Allah is needed, not the Father Christmas, King type figure sitting on a throne, but something beyond what our limited minds can envisage.
[Combined with this the real meanings of Arabic phrase or so called word clarifies the big picture.
We are lead through, with a careful linguistic analysis, to a conclusion that the word from Al-Qu'ran اللَّهِ is not the proper noun (name) of our Rabb. It actually stands for allathi الذي = who, La لا = not and finally illah اله. This would mean “One who is not illah”.
If one were to incorporate the real meanings of the word “illah” into the translation; this word which actually is a phrase would mean “One who is not a deity for adoration or worship (God)”. ]
Reading the whole Quran we can easily see that Allah does not want our worship but our willing obedience to His laws, so your last phrase is correct, but it does not mean your reasoning is also correct. In order to get to the meaning, you have stated that it ‘stands for allathi’, but the actual word in the Quran is not this. Dr Shabbir has previously challenged you on your interpretation of ALM, which you did not respond to, so I have to accept this. I am not knowledgeable enough in Arabic linguistics to challenge you and wait to see if those who are can correct you, or agree that you can have this word ‘allathi’.
Allah is a title, a description in human language of something we cannot comprehend; it is not a proper name in the conventional sense, but with use it has become so. This does not change the way that God, Allah or any other word SHOULD be understood as “One who is not a deity for adoration or worship”, but, unfortunately, man makes ‘God’ all too human. This phrase of yours should put a purer concept of Allah in our minds; we have to eliminate everything except this:-
112:1 Say, "He is God, the One! [He is Unique in His Essence and Attributes and He alone is the Sovereign Law-Giver in the Universe]
112:2 God is Samad. [Samad = Absolute, Eternal, Unique, Self-Sufficient, Perfect, Independent, the Uncaused Cause of all that exists, Besought of all]
112:3 He begets not, nor is He begotten.
112:4 AND THERE IS ABSOLUTELY NONE LIKE HIM."
For further study:-
Glosaary of terms from the Quran, Ghulam Ahmed Parwez
8. Allah - (Alif-Lam-Ha).
This is the proper name of "God" (Al-Il'ah), and all other names denote His various Attributes. Il'ah, by definition, is one to whom someone looks for protection in bewilderment, from whose grandeur one gets dazed, whose overall sovereignty or lordship is accepted, whose laws and directions are obeyed and followed, and who is at the highest pedestal and remains unseen (Taj). Keeping in view the above Attributes, the name Allah as it appears in the Quran would mean a Being Who is Supreme but remains hidden from human eyes; before Whose dignity and grandeur the human perceptions become dazed; Whose Sovereignty extends over the entire universe; Whose obedience is must. By accepting Him IL'AH, one must accept only His Sovereignty and obey His Laws.
Human mind just cannot perceive Him in any shape or physical form nor can explain Him. He is beyond human perceptions (6/104). Nothing is like Him (42/11). However, we can explain His Attributes as mentioned in the Quran. To believe in Allah would, therefore, mean to acknowledge and accept His Sovereignty with all His Attributes, as mentioned in the Quran, in the most balanced and proportionate manner (17/110).
If one goes through the annals of human history, one would find one thing common all along. Irrespective of the time and the place, there has always existed a supreme being, someone supernatural before whom one should bow, who should be worshipped, from whom one should pray for help and for the fulfilment of his desires, one who should be dreaded and before whom one should offer sacrifices. Even in the farthest corners of the globe where no human being from outside had ever set foot, and where the inhabitants were totally unaware or untouched by any foreign influences and were living in the earliest stage of human civilisation, travellers and research scholars came across traces of some super-natural being which they worshipped. However, its details differed from place to place. These were the perceptual differences which made every god different from the god of the other tribe, or country, or religion. It is, therefore, incorrect to say that the gods of all religions is the same - Rama or Raheem is one and the same thing. The Father of Christians, the Judea of Jews, the Ishwar or Parmatma of Hindus and Armazd of Zoroastrian are totally different from each other - as their attributes are different from those of Allah of the Quran. He is above all perceptions! He cannot be transformed out of a stone or a log of wood. The real concept of Allah can only be perceived by explaining His Attributes as narrated in the Quran, since only the Quran is exalted from the inter-play of human thought. It is because of this reason that the Quran does not accept the existence of god which various people or tribes or religions have carved out of their own thoughts. The question then arises as to why is it necessary to have faith in Allah of the Quran?
Almost all the psychologists and research scholars agree on one thing: a human being consists of a body and a soul. This "Soul" or "Self" is given to every individual in a latent or undeveloped form by Allah. The mission or object of a human being in this earthly life is, to manifest and develop this "Self" in such a way that even after death it is capable of entering into another higher, totally different phase of life and does not lag behind. To test or examine whether one's "Self" is getting developed or not, he must have a model or a test before him - in absence of which he is likely to get astray. Or worse, everyone could set his own standards. The supreme, the complete, the most balanced and infinite Being to serve as a perfect model is Allah Whose Attributes are called Asma-ul-Husna. These Asma-ul-Husna are spread over the pages of the Quran as glittering pearls and man ought to incorporate them in his person to the extent of human limitations. The way in which these Attributes (Asma-ul-Husna) can enrich the personality of a human being can best be ascertained from the day-to-day life of the exalted person of Muhammad Rasool-Allah (peace be upon him).
In other words a human being can examine and test from time to time if his "Self" is getting developed by comparing himself with these Attributes. As a human body gets nourishment according to well known physical laws, there also have to be some laws and values for the development of the "Self." These laws and values are explained in the Quran as various Attributes of Allah. If someone wants to test the development of his "Self," he should examine as to what extent the Attributes of Allah are reflected in his own person. That is why it is necessary to have faith in Allah alone. The word "Allah" has been used 2,697 times in the Quran.