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ليه

Root entry · 10 derived lemmas

This root primarily discusses the concept of concealment or covering. It also delves into the etymology and grammatical variations of the divine name Allah, including its potential origins and related exclamations.

Derived headwords

لَاهَ يَلِيهِ لَيْهَاverb
  1. 1.
    to concealclassical

    To cover or hide something.

لَاهُname
  1. 1.
    he hid, he concealed himselfboth

    he hid, he concealed himself

اللهname
  1. 1.
    its origin is ilāh, on the pattern of fiʿāl meaning mafʿūl, because it is maʾlūh: meaning worshippedboth

    its origin is ilāh, on the pattern of fiʿāl meaning mafʿūl, because it is maʾlūh: meaning worshipped

لَا اللهname
  1. 1.
    O Allahclassical

    A vocative form of Allah, pronounced with a cut hamza for emphasis.

اللَّهُمَّname
  1. 1.
    O Allah, be with us, O Allahboth

    O Allah, be with us, O Allah

  2. 2.
    The doubled mim at its end is a substitute for the vocative particleboth

    The doubled mim at its end is a substitute for the vocative particle

لَاهُمَاname
  1. 1.
    O Allahclassical

    A rare poetic form combining the vocative particle and the substituted 'mim' for Allah.

لَاهِname
  1. 1.
    he hid, he concealed himselfboth

    he hid, he concealed himself

لَاهُوتnoun
  1. 1.
    divinityclassical

    The divine nature or essence, potentially derived from the root 'lah'.

اللَّاتname
  1. 1.
    plural of 'allatī'both

    plural of 'allatī'

لَهِيَname
  1. 1.
    he was distracted from the thingboth

    he was distracted from the thing

Parallel reading

لاه يليه ليها: تستر.
Lah, yalihi, laihā: to conceal.
وجوز سيبويه أن (*) يكون لاه أصل اسم الله تعالى
And Sibawayh allowed that 'lāh' might be the origin of the Most High's name, Allah.
يسمعها لاهه الكبار أي إلاهه
He hears his god, the great ones, meaning his god.
أدخلت عليه الالف واللام فجرى مجرى الاسم العلم
The 'alif' and 'lam' were prefixed to it, so it became like a proper noun.
وقولهم: يا الله: بقطع الهمزة، إنما جاز لأنه ينوى به الوقف على حرف النداء تفخيما للاسم.
And their saying: 'Yā Allāh': with a cut hamza, it is permissible because it is intended as a pause on the vocative particle to magnify the name.
وقولهم: لاهم واللهم فالميم بدل من حرف النداء.
And their saying: 'Lāhum' and 'Allāhumma', the 'mim' is a substitute for the vocative particle.
وربما جمع بين البدل والمبدل منه في ضرورة الشعر، كقول الراجز: عفوت (3) أو عذبت يا اللهما
And sometimes the substitute and the substituted are combined in poetic necessity, like the utterance of the rajaz poet: 'Whether You forgive or punish, O Allāhumma'.
لأن للشاعر أن يرد الشئ إلى أصله.
Because it is permissible for the poet to revert something to its origin.
لاه ابن عمك لا أفضلت في حسب * عني ولا أنت ديانى فتخزونى
'Lāh, son of your uncle, you have not excelled me in lineage, nor are you my judge to make me suffer'.
أراد: لله ابن عمك، فحذف لام الجر واللام التى بعدها، أما الالف فهى منقلبة عن الياء، بدلالة قولهم: لهى أبوك، ألا ترى كيف ظهرت الياء لما قلبت إلى موضع اللام.
He intended: 'Lillāhi, son of your uncle', so he omitted the preposition 'lam' and the 'lam' that followed it. As for the 'alif', it is inverted from a 'ya', as indicated by their saying: 'Lahī abūk', do you not see how the 'ya' appeared when it was inverted to the position of the 'lam'?
وأما لاهوت فإن صح أنه من كلام العرب فيكون اشتقاقه من لاه، ووزنه فعلوت مثل رغبوت ورحموت، وليس بمقلوب كما كان الطاغوت مقلوبا.
As for 'lāhūt', if it is confirmed to be from the speech of the Arabs, then its derivation is from 'lāh', and its weight is 'fa'lūt' like 'raghbūt' and 'raḥmūt', and it is not inverted as 'ṭāghūt' was inverted.
واللات: اسم صنم كان لثقيف، وكان بالطائف.
And 'Al-Lāt': the name of an idol that belonged to Thaqif, and it was in Ta'if.
وبعض العرب يقف عليها بالتاء، وبعضهم بالهاء.
And some Arabs pause on it with a 'ta', and some with a 'ha'.
قال الاخفش: سمعنا من العرب من يقول: (أفرأيتم اللات والعزى) بالتاء ويقول: هي اللات، فيجعلها تاء في السكوت.
Al-Akhfash said: We heard from the Arabs some who say: '(Have you seen Al-Lāt and Al-'Uzzā)' with a 'ta', and they say: 'It is Al-Lāt', making it a 'ta' when pausing.
وهى اللات فاعلم أنه جر في موضع الرفع، فهذا مثل أمس مكسور على كل حال، وهو أجود منه، لان الالف واللام اللتين في اللات لا تسقطان وإن كانتا زائدتين، قال:
And it is 'Al-Lāt', so know that it is in the genitive case in a nominative position. This is like 'ams' which is always kasra, and it is better than that, because the 'alif' and 'lam' in 'Al-Lāt' do not drop even if they are augmentative. He said:
وأما ما سمعنا من الاكثر في اللات والعزى في السكوت عليها فاللاه، لانها هاء فصارت تاء في الوصل.
But as for what we heard from the majority regarding 'Al-Lāt' and 'Al-'Uzzā' when pausing on them, it is 'Al-Lāh', because it is a 'ha' that becomes a 'ta' in connection.
وهى في تلك اللغة مثل كان من الامر كيت وكيت، وكذلك هيهات في لغة من كسر، إلا أنه يجوز في هيهات أن يكون جماعة ولا يجوز ذلك في اللات، لان التاء لا تزاد في الجماعة إلا مع الالف، وإن جعلت الالف والتاء زائدتين بقى الاسم على حرف واحد.
And it is in that dialect like 'kāna' for a matter, and so on. Likewise 'hayhāta' in the dialect of those who use kasra. However, it is permissible for 'hayhāta' to be plural, but not for 'Al-Lāt', because the 'ta' is not added to a plural except with an 'alif'. And if the 'alif' and 'ta' are considered augmentative, the name remains with one letter.