这个词的词根由三个字母构成：阿里夫（alif）、拉姆（laam）和哈（haa）。据词典所载，由此词根派生出的各种词形所含的意涵如下：

The root of this word consists of the three letters, alif, laam, and haa and the connotations of various derivations, as one finds in lexicons are as follows:

• 感到困惑或迷惘。

• Became confused or perplexed.

• 通过投靠某人或与其建立关系，获得了平安与内心的宁静。

• Achieved peace and mental calm by seeking refuge with someone or establishing relations with him.

• 因担心即将发生的某种不幸或灾祸而感到恐惧，有人为他提供了必要的庇护。

• Became frightened of some impending mishap or disaster, and someone gave him the necessary shelter.

• 由于对他情感的强烈，他急切地转向了另一个人。

• Turned to another eagerly, due to the intensity of his feelings for him.

失散的骆驼幼崽找到了自己的母亲，便急忙偎依到它身边。

• The lost offspring of the she-camel rushed to snuggle up to its mother on finding it.

• 变得隐藏，或被隐匿。

• Became hidden, or concealed.

• 得到了提升。

• Got elevated.

可爱的。

• Adored.

• 献身崇拜。

• Offered worship to.

如果我们反思这些原始含义,就能理解这个动词是如何引申为崇拜行为、这个名词又是如何指代崇拜对象的。在这方面,有四点需要牢记:

If we reflect upon these original meanings, we can gain the necessary idea of how the verb came to mean the act of worship and the noun to denote the object of worship. There are four considerations to bear in mind in this connection:

在能使人对某人产生某种程度崇拜之情的诸多因素中，最主要的是人自身处于困苦或需要之中的状态。除非他相信某人有能力解除他的困苦、满足他的需要、在危难之时给他庇护和保护、并抚慰他忧虑的心，否则他甚至无法想象去崇拜那个人。不言而喻，上述信念还伴随着一种信念，即相信对方在地位、权力和力量上更为优越。另一个事实是，当人的任何需要是在通常的给予与索取过程中得到满足时，而这一过程又明明白白地发生在自己眼前，它并不会引发对对方的敬畏之情，更谈不上崇拜。例如，如果我需要钱，申请并得到一份工作，领取了报酬，由于整个交易都在我的感官完全可以察觉的范围之内进行，我也完全清楚给我钱的情况和原因，我便不会有丝毫想要向雇主表示崇拜的念头。只有当对方的人格、权力或满足他人需要、影响事件的能力周围存在某种神秘因素时，这种情感才会产生。因此，用来指称崇拜对象的词语，其含义中包括神秘、困惑和地位上的优越等意思。最后，很自然地，如果一个人相信另一个人有能力满足自己的需要、提供庇护和保护、抚慰不安的心并使其充满平安与宁静，他便会自然而然地热切地转向那个人。

Foremost among the factors which engender a sentiment of some degree of adoration for some one is a person’s own state of being in distress or need. He cannot even conceive of worshipping someone unless he has reason to believe that someone to be in a position to remove his distress, to fulfil his needs, to give him shelter and protect him in time of danger, and soothe his troubled heart. It goes without saying that the above belief is accompanied by a belief also in the superiority of the other in status, power, and strength. It is also a matter of fact that where any of the needs of a human being are met under the ordinary process of give and take, which takes place perceptibly before one’s own eyes, it leads to no sense of reverence, much less of adoration, for the other. For example, if I should be in need of money and, having applied for, and been given a job, am paid for it, since the whole transaction would take place within the full ken of my senses, and I would be fully aware of the circumstances or the reason for giving me the money, I would experience not the slightest desire to offer my employer any adoration. That sentiment arises only when there is some element of mystery surrounding the personality, the power, or the ability of the other to fulfil peoples’ needs or to influence events. That is why the word chosen to denote an object of worship includes in its meanings the senses of mystery, perplexity, and superiority in status, etc. Lastly, it is only natural that if one believes another to be in a position to fulfil one’s needs, to provide shelter and protection, to soothe a disturbed heart and fill it with peace and calm, one turns eagerly to that person as a matter of course.

因此，我们可以放心地从上述内容得出结论："ilaah"（伊拉赫，意为“神”）一词的内涵包括：满足他人需要的能力，为他人提供庇护和保护的能力，使人们心灵解脱痛苦与不安的能力，至高无上的地位，以及完成上述一切所必需的权威和权力；在某种方式上神秘或隐匿于人们的视线之外；以及人们热切地转向他。

We may therefore safely conclude from the above that the connotation of the word ilaah includes the capacities to fulfil the needs of others, to give them shelter and protection, to relieve their minds of distress and agitation, superiority, and the requisite authority and power to do all these, to be mysterious in some way or hidden from men’s eyes, and the turning of men eagerly to him.