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“He it is who cleaves out the morning, and makes night a repose, and the sun and the moon two reckonings (of Time). “他是谁劈开了早晨，使得晚上休息时，耳朵，太阳和月亮的两个reckonings（的时间）。 That is the decree of the Mighty, the Wise.” [Qur'an 6:97]这是万能的，是智者的法令。“[古兰经6:97]

For years the Christian missionaries have been多年来，基督教传教士已经 entertaining娱乐 the idea that “Allah” of the Qur'an was in fact a pagan Arab “moon god” of pre-Islamic times.的想法，“真主”的古兰经实际上是阿拉伯异教“月亮神的前伊斯兰时代”。 This theory was first popularised by a fanatical, mid-Western closet-fascist polemicist by the name of Dr. Robert Morey, of which his deceptive methods have already been exposed in the past.这个理论最初是由一个狂热的普及，中西方的壁橱反法西斯由罗伯特博士莫雷，其中他的欺骗方法，已经在过去暴露姓名辩论家。 The following page is found in “Appendix C: The Moon God And Archaelogy” from Morey's The Islamic Invasion and lies at the heart of the missionary propaganda today:下面的页面中找到“附录C：月亮神与考古”从莫雷的侵袭和宣传伊斯兰传教士是在心脏的今天：

^{1 一}

Naturally the missionaries get very excited at the idea of anything that has the “potential” of demeaning 当然，传教士变得非常刻薄兴奋的理念“任何有”潜在 Islam 伊斯兰教 and lifted (or should we say, plagiarised) this claim of Morey.并取消（或说，剽窃）这莫雷索赔。 This “theory” later became widespread and gained notoriety among gullible Christians, so much so that Jack T. Chick, another Christian polemicist, drew a fictionalised racist cartoon story这种“理论”，并得到广泛后来成为基督徒之间轻信声名狼藉，以至于杰克吨鸡，另一个基督徒辩论家，卡通画了一个虚构的故事种族主义 entitled标题 “Allah Has No Son”. “真主没有儿子。” More examples of this opportunistic propaganda being repeated at various missionary websites all over the WWW [这个机会宣传更多的例子在各传教重演各地的WWW网站[ 1一 ][ ] [ 2 2 ][ ] [ 3 3 ] could also be found. ]也可以找到。

We have previously我们曾经 discussed讨论 the word “Allah” from an etymological perspective, as well as having shown how the word “Allah” is consistently单词“安拉”从词源学的角度，以及如何显示这个词有“安拉”是一贯 translated翻译 as “Elohim” in a Hebrew translation of the Qur'an.为“莹”在希伯来文翻译的古兰经。 It is obvious that these “pseudo-scholars” have no idea about what they are dealing with, much less understand the subject matter.很显然，这些“伪学者”不知道他们正在处理的想法，更不用说了解此事。 It is therefore our intention here to expose the ignorance these missionaries have about one of the best-known objects from Israel/Palestine and is now currently on exhibition in the Israel Museum,因此，我们打算在这里揭露的无知这些传教士约三分之一来自以色列/巴勒斯坦最有名的对象，现在目前展览已在以色列国家博物馆， Jerusalem耶路撒冷 . 。 The findings in this paper has also been incorporated in本文的结果，也被纳入 Islamic Awareness 伊斯兰意识 ' latest publication,的最新出版物， Reply to Robert Morey's Moon-God Allah Myth: A Look At The Archaeological Evidence 回复罗伯特莫雷的满神阿拉的神话：一个考古学证据看 , of which this author is one of the co-writers. ，而本作者是共同的作家之一。

The Shrine At Hazor (Area C) 在夏琐神社（C区）

It is known among Near Eastern archeological circles that the statue which the missionaries claim to be the “moon-god Allah” (as parroted from Robert Morey) comes from the ruins of Hazor (Area C), a very prominent bronze-age city in Galilee (in present-day Israel/Occupied Palestinian Territories) and belongs to a shrine, 4.75 x 3.4 m in size, furnished with an offering table, a lion orthostat, the statue in question, and ten stelae, all made from regional black basalt.据了解，近东考古界之间的雕像传教士自称是“月亮神阿拉”（从罗伯特莫雷跟着）由夏琐（C区），一个非常突出的青铜时代的城市废墟来加利利（在今天的以色列/被占领的巴勒斯坦领土），属于一个神社，4.75 x3.4米的大小，提供与一表，狮子orthostat齐全，有问题的雕像，10碑，所有从区域的黑色玄武岩作出。

^{2 2}

The shrine is described as follows:靖国神社是描述如下：

At Hazor, a small shrine in Area C of the Lower City probably served families residing nearby.在夏琐，在区的市C小神社下可能居住在附近的家庭服务。 It comprised a single broad room and was built on the inner slope of the Middle Bronze Age rampart.它包括一个广阔的天地，并于青铜器时代的中东城墙内坡上。 A row of eleven stelae were erected in this room-the central one of which was carved in relief, depicting two hands in prayer posture below a moon-and-crescent symbol.碑的11排在这个房间的中央其中之一是在救济雕刻描绘祈祷低于月球和-新月象征姿态两只手，竖起。 The shrine included also a miniature relief of a crouching lion, a statue of a sitting male figure (possibly depicting a god or a priest) and an offering table made of one stone slab.靖国神社也包括了一个蹲在狮子，一个坐在男性的数字，可能是神或描绘一个牧师（雕像微型救济）和表1提供了板石。 ^{3 3}

The central stelae shows a pair of hands raised (stipulated to be in adoration) below a crescent plus circle symbol, usually considered to depict the crescent moon plus the full moon.中央提出的石碑显示了双手（规定为在朝拜低于新月加圆圈符号通常被认为描绘加上满月新月）。 The other stelae are plain.另一碑是平原。 Therefore the whole shrine has been interpreted as refering to the moon-cult.因此，整个神社被解释为是指月亮的崇拜。

Description of The Hazor Statue 夏琐雕像的说明

It is without a shadow of doubt that Robert Morey has attempted to present the Hazor statue as “the moon god”.这是没有疑问的阴影，罗伯特莫雷试图呈现为“月亮神”夏琐雕像。 Note the following description of Diagram #1 by Morey:注意通过莫雷的图＃1下面的说明：

“The Moon god on all four sides…” “月亮神的四周...”

Now let us focus on discussing the object itself, which is currently being fawned upon by the rabid Christian missionaries and paraded by them as the “moon god idol, Allah.现在让我们集中讨论的对象本身，这是目前正在讨好的狂热后，基督教传教士和他们游行的“月亮神的偶像，阿拉。

^{4 4}

The statue, 40 cm in height, depicts a male person with an inverted crescent suspended from his necklace and holding a cup in his right hand, certainly as an offering.雕像，高40厘米，描绘了他的项链暂停一倒月牙男性人，在他的右手持杯，当然作为一种产品。

The statue was found decapitated, and the head was discovered lying on a floor at a lower level.这座雕像被发现斩首，头被发现躺在地板上的一个较低的水平。 It depicts a man, possibly a priest, seated on a cubelike stool.它描绘了一个人，可能是牧师，在一个立方形凳子坐下。 He is beardless with a shaven head; his skirt ends below his knees in an accuentated hem; his feet are bare.他是一个光头无芒，他的膝盖以下的裙子在accuentated下摆结束，他的脚裸。 He holds a cup in his right hand, while his left, clenched into a fist, rests on his left knee.他认为在他右手的杯，而他的左边，紧握成拳头，就在于他的左膝。 An inverted crescent is suspended from his necklace.倒月牙是暂停他的项链。 ^{5 5}

Pictures and descriptions of the shrine and the statue may be found in virtually every comprehensive publication on the archaeology of Israel/Palestine.图片及说明和神社雕像可能会发现几乎每一个以色列/巴勒斯坦考古全面公布。 ^{6 6}

Is this statue therefore the “Allah” of the Muslims?因此，这尊铜像是“安拉”的穆斯林？ The answer is an obvious no . The statue is not even an “idol” at all — it does not represent any deity, but a human worshipper or priest of a deity which may well have been a Canaanite moon god .答案显然是否定的 。 雕像甚至不是一个“偶像”在所有-它并不代表任何神，而是人的崇拜者或祭司月亮神的迦南人很可能是一个神 。 ^{7 7} The statue is also described in a caption as a “Basalt statue of deity or king from the stelae temple” .这座雕像也是用了一个“标题为神或”玄武岩雕像王从碑庙 。 ^{8 8}

But one is compelled to ask, was the decapitation of the head of the statue intentional or otherwise and if so, what was its significance?但一个不得不问，是该塑像的头斩首有意或无意，如果是这样，它的意义是什么？ This was addressed by Beth Alpert Nakhai as follows:这是由贝斯阿尔珀特纳哈伊处理如下：

A decapitated basalt statue of a seated man, his head lying nearby, was also found in the niche.一个人坐在斩首玄武岩雕像，他的头躺在附近，还发现在利基。 This statue resembled the decapitated statue from the Orthostat Temple and again the intentional beheading is considered indicative of the individual's special status….这座雕像从Orthostat像寺，再次故意斩首斩首雕像被认为是个人的特殊地位的指示...。 ^{9 9}

It should be noted that there are indeed dissenting opinions among scholars as to the nature of the statue, of which the more popular opinions are (a) a god, (b) a king, or (c) a priest.应该指出的是，确实有不同的学者，以塑像的，其中比较流行的看法是自然的意见（1）神，（二）国王，或（c）一名牧师。 ^{10 10} But to the scholars who reject opinion (a), it seems illogical that a god should hold offering vessels in his hand(s); the god is usually the one who receives offerings, therefore the statue should, in all probability depict a worshipper to a god, who himself is in a way considered present, either invisibly or in the upright stones (stelae) of the sanctuary.但对学者谁反对意见（1），似乎不合逻辑，一个神应提供在他手上持有（第船只）;神往往是一个谁获得的产品，因此应雕像，在所有的概率描述为一个礼拜一神，谁认为自己在目前的方式是，无论是无形或直立的石块（碑）的庇护所。 Further, how could a god's statue be arranged anywhere but in the centre of the sanctuary?此外，如何能神的塑像被安排任何地方，但在庇护中心？ The statue in question is seated at the left fringes of the shrine, which can hardly be the proper position for a revered god.有问题的雕像坐落在神社左侧边缘，很难成为一个受人尊敬的神适当的位置。 Regardless of the differing opinions, however, certainly no serious scholar — including those who considered the possibility that it could be a god — has ever identified the statue with Allah.不管不同意见，但是，当然也没有严肃的学者 - 包括那些谁认为的可能性，它可能是一个神 - 有史以来发现的与真主的雕像。

Conclusions 结论

It is clear that, contrary to what Robert Morey or the Christian missionaries would like to themselves admit, the figure presented as the “moon-god” is not even remotely connected to Islam, much less related to the pantheon of the pre-Islamic Arab deities in the city of很明显，相反，罗伯特莫雷或基督教传教士想自己也承认，由于“月亮神”甚至没有远程连接到伊斯兰教，更关系到神殿提出的数字，前伊斯兰阿拉伯在城市的神 Makkah麦加 and their claim is swiftly refuted by solid, overwhelming archaeological evidence.和他们的说法迅速由固体，绝大多数考古证据反驳。 Moreover, this figure was found in the ancient ruins of Hazor (located in present-day Israel) and is not neccessarily believed to have even represented a deity.此外，这个数字被发现的夏琐古代现今位于以色列废墟（）和不一定相信，甚至代表了神。

Thus, the contents of the Morey's inconsequential polemic of the so-called “cult” of the moon-god have got nothing to do with serious ancient Near Eastern scholarship and should therefore be utterly dismissed outright by any objective person.因此，在莫雷的所谓“邪教的月亮之神已经没有关系了严重的古代和近东的奖学金，因此应完全解雇任何人直接目标”无关紧要的论战的内容。 Its obvious intention is clearly to defame the believers of Islam, and nothing else.其明显的用意显然是为了诋毁伊斯兰教的信徒，而不是其他。

We would also like to add that the findings in this paper has also been incorporated in我们还要补充一点，就是本文的结果也被纳入 Islamic Awareness 伊斯兰意识 ' latest publication,的最新出版物， Reply to Robert Morey's Moon-God Allah Myth: A Look At The Archaeological Evidence 回复罗伯特莫雷的满神阿拉的神话：一个考古学证据看 , of which this author is one of the co-writers. ，而本作者是共同的作家之一。 The paper also looks at various aspects of the propagation of the moon-god myth not covered in the scope of this article, therefore we would implore the interested readers to have a look at the paper by Islamic Awareness in order to understand how the argument that “Allah is the moon-god” is, at best, fallacious.该文件还着眼于了解各方面的文件，以便在伊斯兰意识的覆盖传播的不是他的月亮神的神话在本文的范围，所以我们将恳请给感兴趣的读者一看怎样的说法“真主是月亮神”，充其量，谬误。

And only Allah knows best!而且，只有真主知道最好的！

Acknowledgement 鸣谢

The author would like to thank Dr. Stefan J. Wimmer from the University of Munich and the Friends of Abraham Society for the help offered in obtaining information and the relevant material on the statue of Hazor.笔者想感谢来自慕尼黑大学博士斯特凡j的威默和获取资料和对有关材料的夏琐雕像所提供的帮助亚伯拉罕社会的朋友。 Dr. Wimmer is not associated with威默博士并不赞同 bismikaallahuma.org bismikaallahuma.org . 。

1. Robert Morey, The Islamic Invasion: Confronting The World's Fastest-Growing Religion (Harvest House Publishers, 1992), p.罗伯特莫雷， 伊斯兰入侵：面对世界上发展最快的宗教 （收获楼出版社，1992），第 214 [ 214 [ back后 ] ]
2. Yigael Yadin, Hazor (Hoffman und Campe, Hamburg, 1976), pp. 44-45 [以色列学者也丁， 夏琐 （霍夫曼北达科坎珀，汉堡，1976年），页。44-45 [ back后 ] ]
3. Amihai Mazar, Archaeology of the Land of the Bible (Doubleday, 1990), pp. 253-54 [ Amihai马扎里沙里夫） 考古1990年土地的圣经 （双日，页。253-54 [ back后 ] ]
4. Yigael Yadin, op.以色列学者也丁， 同前。 cit. [ 同前。[ back后 ] ]
5. Treasures of The Holy Land: Ancient Art From The Israel Museum (Metropolitan Museum of Art, NY:1986), p. 土地珍宝圣：古代艺术大都会艺术博物馆从以色列博物馆 （纽约：1986年），第 107 [ 107 [ back后 ] ]
6. See for example Amnon Ben-Tor (ed.), The Archaelogy of Ancient Israel (New Haven, London, 1992) and Ephraim Stern (ed.), The New Encyclopedia of Archeological Excavations in the Holy Land , Vol 2 (The Israel Exploration Society, Carta, Jerusalem), cf.例如见暗嫩本托尔（编），编考古古以色列 （纽黑文，伦敦，1992年）和以法莲斯特恩（）时，考古发掘的新百科全书的圣地 ，第2卷第（以色列的探索社会，大宪章，耶路撒冷），比照。 the rest of the cited scholarly works in this article (with the exception of Morey's polemical work).在列举了在这与莫雷的论战工作异常的文章（学术著作休息）。 [ [ back后 ] ]
7. For the worship of the moon in the Canaanite realm the most recent comprehensive treatment is Gabriele Theuer, Der Mondgott in den Religionen Syrien-Palaestinas , OBO 173, Fribourg (Switzerland), 2000 (in German).对于崇拜的境界迦南月亮在最近期的综合治疗是加布里埃莱托伊尔， 德Mondgott在Den Religionen Syrien - Palaestinas，奥博173，弗里堡（瑞士），2000（德国）。 [ [ back后 ] ]
8. Michael Avi-Yonah (ed., English), Encyclopedia of Archeological Excavations in the Holy Land , Vol.迈克尔阿维- Yonah处理器（编辑，英文）， 考古发掘百科全书在圣地 ，卷。 II (The Israel Exploration Society and Massada Press, Jerusalem, 1976), p.二（以色列探索社会与马萨达出版社，耶路撒冷，1976年），第 476 [ 476 [ back后 ] ]
9. Beth Alpert Nakhai, Archaelogy and the Religions of Canaan and Israel , (American Schools of Oriental Research, 2001), p.贝丝阿尔珀特纳哈伊， 考古和宗教的和以色列的迦南 ，（，2001年美国东方研究学院），第 130 [ 130 [ back后 ] ]
10. Yigael Yadin in Hazor (Hoffman und Campe, Hamburg, 1976) proposed all three opinions, of which he argues in favour of the first opinion, ie that the statue is a deity.以色列学者也夏琐雅丁在（北达科坎珀霍夫曼，汉堡，1976）提出三个意见，其中他认为首先赞成意见的，即该雕像是一个神。 However, he certainly neither makes mention of nor does he connected the statue to Allah.但是，他既不肯定也不让他提及有关的雕像，以真主。 [ [ back后 ] ]