傳統認為，在穆罕默德先知（代表麥地那）與古萊什人（代表麥加）就《胡代比亞條約》進行談判行動時，古萊什人所派出使節蘇海勒·伊本·阿姆魯要求穆罕默德先知從條約的內容中移除「以阿-拉赫曼 阿-拉希姆──安拉 之名」（in the name of Allāh, al-Raḥmān al-Raḥīm）這段文字，對他來説，允許這段文字被寫上這個行為意味着對一神論宗教的做法的默許，作爲替代，蘇哈伊爾表示應該寫上「神啊, 以禰的名義」（In Thy Name O God）這段文字，這代表對於最高神的一般性誓言，這符合不嚴格的一神論式實踐觀念[註 3]，雖然穆罕默德先知的追隨者反對這樣做，但是前者仍然同意妥協[54]。
Lewis, Bernard; Holt, P. M.; Holt, Peter R.; Lambton, Ann Katherine Swynford. The Cambridge history of Islam. Cambridge, Eng: University Press. 1977: 32. ISBN 978-0-521-29135-4.
Hawting, Gerald R. The idea of idolatry and the emergence of Islam: from polemic to history. Cambridge studies in Islamic civilization. Cambridge University Press. 1999: 112. ISBN 0521651654.
Fahd, Toufic. Le panthéon de l'Arabie centrale à la veille de l'Hégire. Institut Français d'Archéologie de Beyrouth. Bibliothèque Archéologique et Historique. LXXXVII. Paris: Paul Geuthner. 1968: 102–103.
Fahd, Toufic. Une pratique cléromantique à la Kaʿba preislamique. Semitica. 1958, 8: 75–76.
Hassan, Farzana. Prophecy and the fundamentalist quest: an integrative study of Christian and Muslim apocalyptic religion. McFarland. 2008: 17. ISBN 978-0-7864-3300-1.
Allah - Ontology of Quranic Concepts from the Quranic Arabic Corpus. Quranic Arabic Corpus - Ontology of Quranic Concepts. |chapter-url=被忽略 (幫助); |entry=和|title=只需其一 (幫助); 使用|accessdate=需要含有|url= (幫助)
Kościelniak, Krzysztof. Jewish and Christian religious influences on pre-Islamic Arabia on the example of the term RḤMNN ("the Merciful"). Orientalia Christiana Cracoviensia. 2011-11-07, 3: 67–74. ISSN 2450-2936. doi:10.15633/ochc.1024（英語）. Some authors argue that the epithet Raḥmān ('the Merciful') has any connection to Arab Paganism – especially any connection to a lunar deity. They stress that Raḥmān is only Jewish-Christian origins and usage.1 It is the standard Muslim explanation, does not seem to be relevant for explanation of Raḥmānān's historical connections with all Semitic world.2 The first know example Raḥmān' form (rḥmn) is bilingual inscription written in Akkadian and Aramaic which was found in the Tell Fekherye in northeast Syria. This inscription was dedicated to the Aramean god Hadad contenting following sentence: 'lh. rḥmn zy. tṣlwth. ṭbh "merciful god to whom prayer is sweet." In the Akkadian version Adad is called by the form rēmēnȗ. It is worth to add that rēmēnȗ was used as the epithet for god Marduk. Raḥmān in the written version rḥmn has the Pagan origins and was used as a title for both a King and for the god Marduk.3
Gajda, iwona. Remarks on Monotheism in Ancient South Arabia. Bakhos, Carol; Cook, Michael (編). Islam and its past: Jahiliyya, Late Antiquity, and the Qur'an. Oxford studies in the abrahamic religions. Oxford: Oxford university press. 2017: 253–254. ISBN 978-0-19-874849-6.
Grasso, Valentina A. Pre-islamic Arabia: societies, politics, cults and identities during late antiquity. Cambridge: Cambridge University Press. 2023: 77–78. ISBN 978-1-009-25296-6.
Vargo, Andrew. Rebuttals to Islamic Awareness : Rahmanan (RHMNN) - An Ancient South Arabian Moon God?. Answering Islam. [2024-10-09]（英語）. The "Islamic Awareness" team attempts to convince us that Muhammad's ar-Rahman is really no different than the Christian and Jewish uses of similar epithets for God. As Sam Shamoun pointed out in his article on ar-Rahman, it is clear that the people of Mecca did not recognize ar-Rahman as the God of the Christians and the Jews. The Christian inscriptions presented by the "Islamic Awareness" clearly shows that the authors were describing the Triune God – not Muhammad's concept of Allah.
Kościelniak, Krzysztof. Jewish and Christian religious influences on pre-Islamic Arabia on the example of the term RḤMNN (“the Merciful”). Orientalia Christiana Cracoviensia. 2011-11-07, 3. ISSN 2450-2936. doi:10.15633/ochc.1024（英語）. It was mentioned that many Muslim authors connect the term RḤMNN only with monotheist religions stressing that Jews and Christians used rchmand ar-Raḥmān as attributes of the God of Israel. In the second position are the Orientalists, who explain how did this term evolve from Paganism to Judaism and Christianity. For example Andrew Vargo believes that Muhammad most likely thought that the use of ar-Raḥmān, as a name for God, was "a good marketing ploy." Taking the name ar-Raḥmān for Islamic theology, he could attract both the Jews and some Pagans to his new religion.33 RḤMNN – Ar-Raḥmān well known in South Arabia before the advent of Islam had many connections. Probably Muhammad borrowed this name from three sources, which could observe in his milieu. RḤMNN – Ar-Raḥmānunderstood by Jews and Christians as "Lord, the Merciful, Master of Heaven" was useful for Islam, new Monotheistic religion. On the other hand RḤMNN in South Arabia signified a moon-god, whom Muhammed even occasionally confused with or used as a substitute for 'Allah'. It is proper to remember that a god called Mar-Allah was recognized from inscriptional evidences in northern Arabia. The Koran mentions Ar-Raḥmān occasionally, for example in sura 43 : 19, which most translators have renamed as God or Allah, since they, as Muhammed, found no difference between these two South Arabian moon-gods.
Na'aman, Nadav. The Exodus Story: Between Historical Memory and Historiographical Composition. Journal of Ancient Near Eastern Religions. 2011, 11: 39–69. doi:10.1163/156921211X579579.
Puligandla, Ramakrishna, Fundamentals of Indian Philosophy, New Delhi: D. K. Printworld (P) Ltd., 1997
Shaheen, Jack G. Arab and Muslim Stereotyping in American Popular Culture(PDF). Georgetown University Occasional Papers. Centre For Muslim-Christian Understanding: History and International Affairs, Georgetown University. 1997. （原始內容(PDF)存檔於2012-03-24）.
