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And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah , who created them, if it should be Him that you worship. "
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Say: "Shall we indeed call on others besides Allah,- things that can do us neither good nor harm,- and turn on our heels after receiving guidance from Allah? - like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling, come to us', (vainly) guiding him to the path." Say: "Allah's guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds;-
To establish regular prayers and to fear Allah: for it is to Him that we shall be gathered together."
He it is Who created the heavens and the earth in truth. In the day when He saith: Be! it is. His Word is the Truth/Reality/Haqq, and His will be the Sovereignty on the day when the trumpet is blown. Knower of the Invisible and the Visible, He is the Wise, the Aware.
And [mention, O Muhammad], when Abraham said to his father Azar, "Do you take idols as deities? Indeed, I see you and your people to be in manifest error."
Thus did We show Abraham the kingdom of the heavens and the earth that he might be of those possessing certainty:
When it became dark at night, he (Abraham) saw a star and said, "This is my lord." But when it disappeared, he said, "I do not love those who fade away".
When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the erring people."
When he saw the rising sun, he said, "This is my Lord for it is greater (than the others)." But when this too faded away, (Abraham) said, "My people, I disavow whatever you consider equal to God.
Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah."
And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?
And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know?
They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided.
And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing.
And We gave to Abraham, Isaac and Jacob - all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the doers of good.
And Zechariah and John and Jesus and Elias - and all were of the righteous
And Ismail and Al-Yasha and Yunus and Lut; and every one We made to excel (in) the worlds:
And [some] among their fathers and their descendants and their brothers - and We chose them and We guided them to a straight path.
Such is the guidance of Allah wherewith He guideth whom He will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain.
Those are the ones to whom We gave the Scripture and authority and prophethood. But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers
Those are the ones whom Allah has guided, so from their guidance take an example. Say, "I ask of you for this message no payment. It is not but a reminder for the worlds."
And they did not appraise Allah with true appraisal when they said, " Allah did not reveal to a human being anything." Say, "Who revealed the Scripture that Moses brought as light and guidance to the people? You [Jews] make it into pages, disclosing [some of] it and concealing much. And you were taught that which you knew not - neither you nor your fathers." Say, " Allah [revealed it]." Then leave them in their [empty] discourse, amusing themselves.
Allah as a lunar deity - Wikipedia
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Have you not regarded him who argued with Ibrahim (Abraham) about his Lord, that Allah had brought him the kingship? As' Ibrahim said, "My Lord is He Who gives life and makes to die, " he said, "I give life and make to die." Ibrahim said, "Yet surely Allah comes up with (i.e., brings) the sun from the East, so come up with (i.e., bring) it from the West." Then the one who disbelieved was confounded; and Allah does not guide the unjust people. "
Azar:
Azarah - Wikipedia
Abraham:
Ushpia - Wikipedia
"Ushpia is alleged to have founded the temple for the god
Aššur "
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Assur had no actual history of his own, such as those created for Sumerian and Babylonian gods but borrowed from these other myths to create a supreme deity whose worship, at its height, was almost monotheistic. Scholar Jeremy Black notes:
In spite of (or possibly because of) the tendencies to transfer to him the attributes and
mythologyof other gods, Assur remains an indistinct deity with no clear character or tradition (or iconography) of his own. (38)
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http://www.aina.org/articles/miaa.pdf
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Simo Parpola has presented a theory of the monotheism of Ashur: it was a reality limited to an elite and not to the whole population. Ashur, as "metaphysical universe of light, goodness, wisdom and eternal life" (2000, pp. 165–209) was considered to be the "intermediate entity between existence and non-existence" (with reference to the creative nonexistence). The gods were hypostasis of his almightiness, of the "powers and attributes of God" (i.e., Ashur). Parpola compares them to the Jewish and Christian archangels; he recalls furthermore the Elohim in the Bible (a possible Assyrian influence) as the designation of a transcendent god. To support his thesis, Parpola quoted not only textual and iconographic data, but also onomastic data—for example, the personal names Gabbbu-ilani-Ashur, which means "Ashur is all the gods"; Ilani-aha-iddina (= "God [literally: the gods] gave [singular] a brother"); and that of King Esarhaddon (the Assyrian form of which is Ashur-aha-iddina, "Ashur gave a brother"). Analogous forms are well known, which were defined, if not as "monotheism," at least as "sophisticated polytheism." In some texts the gods were denoted as particular aspects of Marduk (Lambert, 1975). The image of Ashur, especially as he is outlined in the Sargonid period, is very close to this theology of Marduk. "