Core sense — he worshipped, he adoredgenerated
With fet-ḥ, or أَلِهَ, like تَعِبَ.
Core sense — he made him worship; he made him a slave, he enslaved himgenerated
The maṣdar; the same as تَعْبِيدٌ.
[The primary meaning of أَلَّهَهُ seems to be: he made him serve, worship, or adore.]
[According to Freytag, besides the first of the two meanings explained above, it means: he reckoned him among gods; he held him to be a god; he made him a god. But he does not mention his authority.]
Core sense — he devoted himself to religious services, to acts of devotiongenerated
He devoted himself to religious services or exercises; he applied himself to acts of devotion.
Core sense — worship, service, or adoration paid to a godgenerated
Synonym: عَبَدَ.
Hence the reading of I'Ab [in the Qur'ān 7:124]: وَيَذَرَكَ وَإِلَاهَتَكَ [And leave you, and the worship of you; instead of وَآلِهَتَكَ and your gods, which is the common reading]; for he used to say that Pharaoh was worshipped and did not worship. Th says the same. IB says that I'Ab's opinion is strengthened by Pharaoh's sayings [mentioned in the Qur'ān 79:24 and 28:38], “I am your lord the most high,” and “I did not know any god of yours beside me.”
But Allah did punish him, (and made an) example of him, - in the Hereafter, as in this life.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
originally وَلِهَ.
Like وَلِهَ.
He had recourse to him for refuge, protection, or preservation.
Like مَنَعَهُ [in the CK اَلِهَهُ].
Also: he preserved, saved, or rescued him; he aided him; he delivered him from evil; he made him secure, or safe.
Core sense — godship, divinitygenerated
See إِلَاهَةٌ.
Core sense — a god, a deity; an object of worship or adorationgenerated
[The former of the two spellings is the more common way of writing the word.]
It is of the measure فعَالٌ in the sense of the measure مَفْعُولٌ, like كِتَابٌ in the sense of مَكْتُوبٌ, and بِسَاطٌ in the sense of مَبْسُوطً, meaning مَأْلْوةٌ.
It applies to anything that is taken as an object of worship, according to the one who takes it as such.
With the article, ال, it is properly the same as اللّٰهُ [see this word below]; but the believers in a plurality of gods apply it to what they worship to the exclusion of اللّٰه.
Plural آلِهَةٌ, which means idols. In the K this meaning is wrongly assigned to إِلَاهَةٌ [not so in the CK; but there الالِهَةُ is put in a place where we should read الإِلَاهَةُ or إِلَاهَةُ without the article].
[It is the feminine of الإِلَاهُ, and] signifies [the goddess; and particularly] the serpent — a meaning wrongly assigned in the CK to الآلِهَةُ, as also other meanings that follow here — because the serpent was a special object of worship among some of the ancient Arabs.
It also means the [new moon; or the moon when it is termed] هِلَال.
It, and also إِلَاهَةُ without ال — the former perfectly declinable, the latter imperfectly — and الأُلَاهَةُ, أُلَاهَةُ, الأَلَاهَةُ, [and apparently أَلَاهَةُ], and الأَلِيهَةُ, mean the sun; apparently so called because of the honour and worship they paid to it; or the hot sun.
[إِلهٌ is the same as the Hebrew and the Chaldee word, and is of uncertain derivation. According to some,] it is originally وِلَاهٌ, just as إِشَاحٌ is originally وِشَاحٌ, meaning that people yearn towards the one so called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, as every infant yearns towards its mother. [See also the opinions cited below on the derivation of اللّٰهُ.]
Core sense — the sungenerated
And الأَلَاهَةُ: see إِلهٌ.
Core sense — the sungenerated
And الأُلَاهَةُ: see إِلهٌ.
أُلَاهَةٌ: see إِلَاهَةٌ.
Core sense — godship, divinitygenerated
Maṣdar of Form 1, which see.
Godship; divinity; as also أُلَاهَةٌ (CK [not found by me in any MS. copy of the K) and أُلْهَانِيَّةٌ.]
إِلَاهَةُ and الإِلَاهَةُ: see إِلهٌ.
Core sense — the sungenerated
See إِلهٌ.
Core sense — of, or relating to, God or a god; divinegenerated
[Hence العِلْمُ الإِلهِىُّ or الإِلَاهِىٌّ: see what follows next.]
Core sense — theology; the science of the being and attributes of Godgenerated
[The science of the being and attributes of God, and of the articles of religious belief; also called عِلْمُ الإِلهِيَّاتِ or الإِلَاهِيَّاتِ, and العِلْمُ الإِلهِىُّ or الإِلَاهِىُّ.]
Core sense — God, the only true godgenerated
[Written with the disjunctive alif اَللّٰهُ, meaning God, i.e. the only true god.] According to the most correct of the opinions about it — which are twenty in number, or more than thirty — it is a proper name applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things (Ibn-El-'Arabee); the ال being inseparable from it; not derived.
Or it is originally إِلهٌ or إِلَاهٌ (Sb, A Heyth), of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, meaning مَأْلُوهٌ, with [the article] ال prefixed to it, (Sb, A Heyth) so that it becomes الإِلَاهُ; (Sb, A Heyth) then the vowel of the hemzeh is transferred to the ل [before it], and the hemzeh is suppressed, (Sb, A Heyth) so that there remains اللّٰهُ or الِلَاهُ, after which the former ل is made sākin and incorporated into the other. (Sb, A Heyth)
The hemzeh is suppressed to make the word easy to utter, because it occurs so often; and the ال is not a substitute for the hemzeh, for if it were, it would not occur with it in الإِلَاهُ; so says J. But IB says this does not necessarily follow, because الإِلَاهُ applies to God and also to the idol that is worshipped, whereas اللّٰهُ applies only to God; and therefore, in the vocative, one may say يَا اَللّٰهُ [O God], with the article ال and with the disjunctive hemzeh, but one may not say يَا الإِلَاهُ, either with the disjunctive or with the conjunctive hemzeh. Sb allows that it may be originally لَاهٌ: see art. ليه.
Some say it is from أَلِهَ, either because minds are confounded, or perplexed, by the greatness or majesty of God, or because He is the one to whom recourse is had for protection or aid in every case; or from أَلَهَهُ, meaning “he protected him,” and the rest as explained above: see 1, last sentence.
The ال is pronounced with the disjunctive hemzeh in the vocative [يَا اَللّٰهُ] because it is inseparably prefixed as an honourable distinction of this name; or because a pause upon the vocative particle is intended in honour of the name. AAF says that it is also pronounced so in a form of swearing, as in أَفَاَللّٰهِ لَتَفْعَلَنَّ [an elliptical phrase, as will be shown below, meaning Then, by God, will you indeed do such a thing?]; though he denies that it is so pronounced because it is inseparable, regarding it as a substitute for the suppressed hemzeh of الإِلَاهُ. Sb mentions this pronunciation in يَا اَللّٰهُ, and Th mentions the pronunciation of يَا اللّٰهُ also, with the conjunctive hemzeh. Ks further mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [O God, forgive me], for يَا اللّٰهُ; but this is disapproved.
The word is pronounced in the manner termed تَفْخِيم [i.e. with the broad sound of the lengthened fet-ḥ, and with a full sound of the letter ل] in order to show honour to it; but when it is preceded by a kesreh, [as in بِاللّٰهِ By God, and بِسْمِ اللّٰهِ In the name of God,] it is pronounced in the [contrary] manner termed تَرْقِيق. AḤát says that some of the vulgar say لَاوَاللّٰهْ [No, by God], suppressing the alif, which must necessarily be uttered, as in الرَّحْمنُ, which is likewise written without alif; and he adds that someone has composed a verse in which the alif [in this word] is wrongly suppressed.
[A verb is understood.] (Marginal note in a copy of the Jámi' es-Sagheer. [See another example under كَرَّةٌ.])
In the first of the two oath phrases a verb signifying swearing is understood; in the second, [or in both, since a noun is often put in the accusative because of a particle understood,] a particle [such as بِ or وَ] denoting an oath.
It means وَاللّٰهِ مَا فَعَلْتُ.
Or: the good that has come from you! or your good deed! or your gift, and what is received from you! [and your flow of eloquence, and the like]: a phrase expressing admiration of anything. [Said to an eloquent speaker or poet, it may be rendered: you are divinely gifted!]
Or: how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! Or it is like the phrase لِلّهِ دَرُّهُ, meaning: to God be attributed his goodness, and his pure action!
Az explains this as meaning: wonder at such a one — how perfect he is! [And لِلّهِ أَبُوكَ: see art. ابو.]
It means لِلّهِ أَنْتَ [literally: to God be you attributed! i.e. to God be attributed your excellence, or your goodness, or your deed!]. [Similar to لِلّهِ used in this way is the Hebrew expression that follows an adjective meaning “great” or the like.]
In the Qur'ān [2:151], said on the occasion of an affliction: He does with us what He wills, and we return to Him in the ultimate state of existence, and He will recompense us.
AZ mentions this phrase [meaning الحَمْدُلِلّهِ Praise be to God]; but it is not allowable in the Qur'ān. It is only reported as heard from the Arabs of the desert, who do not know the usage of the Qur'ān.
An expression used in prayer; as also لَاهُمَّ, meaning يَا اَللّٰهُ [O God]; the م being a substitute for [the suppressed vocative particle] يا. But one also says يَا اَللّهُمَّ by poetic licence. Or the meaning, according to some, is يَا اَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]; (JK, and Bd in the same place;) and this is the origin of the expression.
Here the first word is used to show that the exception is something very rare. (Mtr at the beginning of his commentary on the Makámát of El-Ḥareeree, and Har pp. 52 and 53.)
Here the first word is used as corroborative of the answer to a question, negative or affirmative.
Core sense — O Godgenerated
See the entry immediately preceding.
Core sense — worshipped, adoredgenerated
See إِلهٌ.