أَلَهَ 1 , (S, and so in some copies of the K,) with fet-h, (S,) or أَلِهَ , (Mgh, Msb, and so in some copies of the K,) like تَعِبَ , aor. اَلَهَ , (Msb,) inf. n. إِلَاھَةٌ ألاھه إِلاه إِلاھه إِلاھة إِلٰه الاھه الاھة الآھة لاھى آھة (S, Msb, K) and أُلُوھَةٌ and أُلُوھِيَّپٌ , (K,) He served, worshipped, or adored; syn. عَبَدَ . (S, Msb, K.) Hence the reading of I'Ab, [in the Kur وَيَذَرَكَ وَإِلَاھَتَكَ [, 7:124 [And leave thee, and the service, or worship, or adoration, of thee; instead of وَآلِھَتَكَ and thy gods, which is the common reading]; for he used to say that Pharaoh was worshipped, and did not worship: (S:) so, too, says, Th: and IB says that the opinion of I'Ab is strengthened by the sayings of Pharaoh [mentioned in the Kur 79:24 and 28:38], “I am your lord the most high,” and “I did not know any god of yours beside me.” (TA.) أَلِهَ = , aor. اَلَهَ , (S, K,) inf. n. أَلَهٌ , (S,) He was, or became, confounded, or perplexed, and unable to see his right course; (S, K;) originally وَلِهَ . (S.) ― أَلِهَ عَلَي فُلَانٍ - He was, or became, vehemently impatient, or affected with vehement grief, or he manifested vehement grief and agitation, on account of such a one; (S, K;) like وَلِهَ . (S.) ― أَلِهَ إِلَيْهِ - He betook himself to him by reason of fright or fear, seeking protection; or sought, or asked, aid, or succour, of him: he had recourse, or betook himself, to him for refuge, protection, or preservation. (K.) ― أَلِهَ بِالمَكَانِ - He remained, stayed, abode, or dwelt, in the place. (MF.) أَلَھَهُ = , (K,) like مَنَعَهُ , (TA,) [in the CK اَلِھَهُ ,] He protected him; granted him refuge; preserved, saved, rescued, or liberated, him; aided, or succoured, him; or delivered him from evil: he rendered him secure, or safe. (K.) تَأْلِيهٌ 2 [inf. n. of أَلَّھَهُ He made him, or took him as, a slave; he enslaved him;] i. q. تَعْبِيدٌ . (S, K.) ― - [The primary signification of أَلَّھَهُ seems to be, He made him to serve, worship, or adore. ― - Accord. to Freytag, besides having the former of the two meanings explained above, it signifies He reckoned him among gods; held him to be a god; made him a god: but he does not mention his authority.] تألّه 5 He devoted himself to religious services or exercises; applied himself to acts of devotion. (JK, S, Msb, K.) أُلْھَانِيَّةٌ : see إِلَاھَةٌ . إِلهٌ أله ألھى إِلٰه اله الة لھا لھى لھي وله ولي آل آله آلة , or إِلَاه , [the former of which is the more common mode of writing the word,] is of the measure فعَالٌ (S, Msb, K) in the sense of the measure مَفْعُولٌ , (S, Msb,) like كِتَابٌ in the sense of مَكْتُوبٌ , and بِسَاطٌ in the sense of مَبْسُوطً , (Msb,) meaning مَأْلْوة [An object of worship or adoration; i. e. a god, a deity]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article ال , properly, i. q. لٰلهّ ; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of لٰلهّ: (Msb:) pl. آلِھَةٌ : (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to إِلَاھَةٌ : (TA:) [not so in the CK; but there, الالِھَةُ is put in a place where we should read الإِلَاھَةُ , or إِلَاھَةُ without the article:] الإِلَاھَةُ [is the fem. of الإِلَاهُ , and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to الآلِھَةُ ; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed] ھِلَال : (Th, K:) and, (S, K,) as also إِلَاھَةُ , without ال , the former perfectly decl., and the latter imperfectly decl., (S,) and الأُلَاھَةُ , (IAar, K,) and أُلَاھَةُ , (IAar, TA,) and الأَلَاھَةُ , (K,) [and app. أَلَاھَةُ ,] and الأَلِيھَةُ , (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [ إِلهٌ is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX ; and is of uncertain derivaTion: accord. To some,] it is originally وِلَاه , like as إِشَاحٌ is originally وِشَاحٌ ; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of لٰلهّ .] أَلَھَةُ and الأَلَاھَةُ : see إِلهٌ . أُلَاھَةُ and الأُلَاھَةُ : see .إِلهٌ أُلَاھَةٌ = : see إِلَاھَةٌ . إِلَاھَةٌ ألاھه إِلاه إِلاھه إِلاھة إِلٰه الاھه الاھة الآھة لاھى آھة inf. n. of 1, q. v. (S, Msb, K.) = Godship; divinity; (K;) as also أُلَاھَةٌ (CK [not found by me in any MS. copy of the K) and أُلْھَانِيَّةٌ . (K.) إِلَاھَةُ = and الإِلَاھَةُ : see إِلهٌ . الأَلِيھَةُ : see إِلهٌ . [ إِلھِىٌّ ألھى ألھي إِلٰه إِلٰھي إِلٰھيي الھى الھي لھا لھى لھي , or إِلَاھِىٌّ , Of, or relating to, God or a god; divine; theological: Hence, العِلْمُ الإِلھِىُّ or الإِلَاھِىٌّ : see what next follows.] [ الإِلھِيَّةُ إِلٰھي الإِلٰھية الالھيه الالھية , or الإِلَاھِيَّةُ , Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed عِلْمُ الإِلھِيَّاتِ or الإِلَاھِيَّاتِ , and العِلْمُ الإِلھِىُّ or الإِلَاھِىُّ .] لٰلهّ لٰله اللٰة , [written with the disjunctive alif للهُ , meaning God, i. e. the only true god,] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) 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, TA;) the ال being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally إِلهٌ , or إِلَاه , (Sb, A Heyth, S, Msb, K,) of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ , meaning مَأْلُوهٌ , (S, K, *) with [the article] ال prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes الإِلَاهُ , (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the ل [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains للهُ , or الِلَاهُ , after which the former ل is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the ال is not a substitute for the hemzeh; for were it so, it would not occur therewith in الإِلَاه : (S:) so says J; but IB says that this is not a necessary inference, because الإِلَاه applies to God ( للهُ ) and also to the idol that is worshipped; whereas لٰلهّ applies only to God; and therefore, in using the vocative form of address, one may say, يَا لَٰلهّ [O God], with the article ال and with the disjunctive hemzeh; but one may not say, يَا الإِلَاه either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally لَاه : see art. ليه : (S:) some say that it is from أَلِهَ , either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from أَلَھَهُ , meaning “he protected him,” c., as explained above: see 1, last sentence. (TA.) The ال is pronounced with the disjunctive hemzeh in using the vocative form of address [ يَا لَٰلهّ ] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. ليه ;) and AAF says that it is also thus pronounced in a form of swearing; as in لَتَفْعَلَنَّ الله أَفَاَ ِّٰ [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of الإِلَاه : (S in the present art.:) Sb mentions this pronunciation in يَا لَٰلهّ ; and Th mentions the pronunciation of يَا لٰلهّ also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [O God, forgive me], for يَا للهُ ; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed تَفْخِيم , [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter ل,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in الله بِا ِّٰ By God, and بِسْمِ لٰلهِّ In the name of God,] it is pronounced in the [contr.] manner termed تَرْقِيق : AHát says that some of the vulgar say, لَاوَ لله [No, by God], suppressing the alif, which should necessarily be uttered, as in الرَّحْ منُ , which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, لَٰلهّ َ لٰلهّ فِى كَذَا , [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce كَرَّة .]) And لَٰلهّ لَأَفْعَلَنَّ and لَٰلهِّ لَأَفْعَلَنَّ [By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as بِ or وَ] denoting an oath. (Bd in 2:1.) And مَا فَعَلْتُ اللهِِ , meaning وَلٰلهِّ مَا فَعَلْتُ [By God, I did not, or have not done, such a thing]. (JK.) And دَرُّكَ اللهِِّ (tropical:) To God be attributed thy deed! (A in art. در :) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like]: a phrase expressive of admiration of anything: (TA in art. در :) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!]. And دَرُّهُ الله (tropical:) To God be attributed his deed! [c.]. (S and K in art. در .) And القَائِلُ اللهِِّ [meaning To God be attributed (the eloquence of) the sayer! 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 دَرُّهُ اللهِِّ , meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And فُلَانٌ اللهِِّ [To God be attributed (the excellence, or goodness, or deed, c., of) such a one!] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And أَبُوكَ اللهِِّ : see art. ابو .] And لَاهِ أَنْتَ , meaning أَنْتَ اللهِِّ [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! c.]. (JK.) [Similar to اللهِّ , thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] وَإِنَّا الله إِنَّا إِلَيْهِ رَاجِعُونَ , in the Kur [2:151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will recompense us. (Jel.) AZ mentions the phrase الحَمْدُلَاهِ [meaning الله الحَمْدُ ِِّ Praise be to God]: but this is not allowable in the Kuran: it is only related as heard from the Arabs of the desert, and those not knowing the usage of the Kuran. (Az, TA.) ― اَللّھُمَّ - is an expression used in prayer; as also لَاھُمَّ ; (JK, Msb;) meaning يَا لَٰلهّ [O God]; the م being a substitute for [the suppressed vocative particle] يا ; (S in art. ليه , and Bd in 3:25;) but one says also, ,يَا اَللّھُمَّ (JK, and S ibid,) by poetic licence: (S ibid:) or the meaning, accord. to some, is يَا لَٰلهّ أُمَّنَا بِخَيْرٍ [O God, bring us good]; (JK, and Bd ubi suprà;) and hence the origin of the expression. (Bd.) You say also اَللّھُمَّ إِلَّا [which may be rendered, inversely, Unless, indeed; or unless, possibly]: the former word being thus used to denote that the exception is something very rare. (Mtr in the commencement of his Expos. of the Makámát of El-Hareeree, and Har pp. 52 and 53.) And اَللّھُمَّ نَعَمْ [which may be rendered, inversely, Yes, indeed; or yea, verily]: the former word being used in this case as corroborative of the answer to an interrogation, negative and affirmative. (Har p. اَللّھُمَّ اللٰھم اللھم لھم (. 563 : see what next precedes. مَأْلُوهٌ : see .إِلهٌ