John F. Thornton; Susan B. Varenne (2006). Steward of God's Covenant: Selected Writings. Random House. p. 11. ISBN978-1-4000-9648-0.; See John Calvin (1537) The Institutes of the Christian Religion, Quote: "The worship which they pay to their images they cloak with the name of εἰδωλοδυλεία (idolodulia), and deny to be εἰδωλολατρεία (idolatria). So they speak, holding that the worship which they call dulia may, without insult to God, be paid to statues and pictures. (...) For the Greek word λατρεύειν having no other meaning than to worship, what they say is just the same as if they were to confess that they worship their images without worshipping them. They cannot object that I am quibbling upon words. (...) But how eloquent soever they may be, they will never prove by their eloquence that one and the same thing makes two. Let them show how the things differ if they would be thought different from ancient idolaters."
Juan Eduardo Campo (2009). Encyclopedia of Islam. Infobase. pp. 420–421. ISBN978-1-4381-2696-8., Quote: "[Kafir] They included those who practiced idolatry, did not accept the absolute oneness of God, denied that Muhammad was a prophet, ignored God's commandments and signs (singular aya) and rejected belief in a resurrection and final judgment."
Hugh Goddard (2000). A History of Christian-Muslim Relations. Rowman & Littlefield. p. 28. ISBN978-1-56663-340-6., Quote: "in some verses it does appear to be suggested that Christians are guilty of both kufr and shirk. This is particularly the case in 5:72 ... In addition to 9:29, therefore, which has been discussed above and which refers to both Jews and Christians, other verses are extremely hostile to both Jews and Christians, other verses are extremely hostile to Christians in particular, suggesting that they both disbelieve (kafara) and are guilty of shirk."
Simon Ross Valentine (2014). Force and Fanaticism: Wahhabism in Saudi Arabia and Beyond. Oxford University Press. pp. 47–48. ISBN978-1-84904-464-6., Quote: "In reference to Wahhabi strictness in applying their moral code, Corancez writes that the distinguishing feature of the Wahhabis was their intolerance, which they pursued to hitherto unknown extremes, holding idolatry as a crime punishable by death".
Richard Cohen (2006). Beyond Enlightenment: Buddhism, Religion, Modernity. Routledge. pp. 83–84. ISBN978-1-134-19205-2., Quote: Hans Bakker's political history of the Vakataka dynasty observed that Ajanta caves belong to the Buddhist, not the Hindu tradition. That this should be so is already remarkable in itself. By all we know of Harisena he was a Hindu; (...).
Michael Wayne Cole; Rebecca Zorach (2009). The Idol in the Age of Art: Objects, Devotions and the Early Modern World. Ashgate. p. 17. ISBN978-0-7546-5290-8., Quote: "By negating African religious practices, the pejorative characterizations of these works as objects of idolatry served in vital ways to both demonize and dehumanize local populations, thereby providing a moral buttress for European religious and human trade practices on the continent".
J Mezies (1841). Abolition of Idolatry in Polynesia. Vol. XXIV (The Journal of civilization ed.). Society for the Advancement of Civilization. pp. 370–373.
Shirk, Encyclopædia Britannica, Quote: "Shirk, (Arabic: "making a partner [of someone]"), in Islam, idolatry, polytheism, and the association of God with other deities. The definition of Shirk differs in Islamic Schools, from Shiism and some classical Sunni Sufism accepting, sometimes, images, pilgrimage to shrines and veneration of relics and saints, to the more puritan Salafi-Wahhabi current, that condemns all the previous mentioned practices. The Quran stresses in many verses that God does not share his powers with any partner (sharik). It warns those who believe their idols will intercede for them that they, together with the idols, will become fuel for hellfire on the Day of Judgment (21:98)."
DiBernardo, Sabatino (2008). "American Idol(atry): A Religious Profanation". The Journal of Religion and Popular Culture. 19 (1): 1–2. doi:10.3138/jrpc.19.1.001., Quote: "Idolatry (...) in the first commandment denotes the notion of worship, adoration, or reverence of an image of God."
Poorthuis, Marcel (2007). "6. Idolatry and the Mirror: Iconoclasm as a Prerequisite for Inter-Human Relations". Iconoclasm and Iconoclash, Chapter 6. Idolatry and the Mirror: Iconoclasm As A Prerequisite For Inter-Human Relations. BRILL Academic. pp. 125–140. doi:10.1163/ej.9789004161955.i-538.53. ISBN9789004161955.
Angelini, Anna (2021). "Les dieux des autres: entre «démons» et «idoles»". L'imaginaire du démoniaque dans la Septante: Une analyse comparée de la notion de "démon" dans la Septante et dans la Bible Hébraïque. Supplements to the Journal for the Study of Judaism (in French). Vol. 197. Leiden and Boston: Brill Publishers. pp. 184–224. doi:10.1163/9789004468474_008. ISBN978-90-04-46847-4.
King, G. R. D. (1985). "Islam, iconoclasm, and the declaration of doctrine". Bulletin of the School of Oriental and African Studies. 48 (2): 267. doi:10.1017/s0041977x00033346. S2CID162882785.
Waldman, Marilyn Robinson (1968). "The Development of the Concept of Kufr in the Qur'ān". Journal of the American Oriental Society. 88 (3): 442–455. doi:10.2307/596869. JSTOR596869.
Reinhardt, Steven G. (2008). "Review: La Nativité et le temps de Noël, XVIIe-XXe siècle". The Catholic Historical Review. 94 (1): 147–149. doi:10.1353/cat.2008.0002. S2CID159896901.
Rubiés, Joan Pau (2006). "Theology, Ethnography, and the Historicization of Idolatry". Journal of the History of Ideas. 67 (4): 571–596. doi:10.1353/jhi.2006.0038. S2CID170863835.
Ranger, Terence O. (1986). "Religious Movements and Politics in Sub-Saharan Africa". African Studies Review. 29 (2): 1–70. doi:10.2307/523964. JSTOR523964. S2CID143459900.
Willis, John Ralph (1967). "Jihād fī Sabīl Allāh—its Doctrinal Basis in Islam and some Aspects of its Evolution in Nineteenth-Century West Africa". The Journal of African History. 8 (3): 395. doi:10.1017/s0021853700007933. S2CID154388861.
Waldman, Marilyn Robinson (1968). "The Development of the Concept of Kufr in the Qur'ān". Journal of the American Oriental Society. 88 (3): 442–455. doi:10.2307/596869. JSTOR596869.
John F. Thornton; Susan B. Varenne (2006). Steward of God's Covenant: Selected Writings. Random House. p. 11. ISBN978-1-4000-9648-0.; See John Calvin (1537) The Institutes of the Christian Religion, Quote: "The worship which they pay to their images they cloak with the name of εἰδωλοδυλεία (idolodulia), and deny to be εἰδωλολατρεία (idolatria). So they speak, holding that the worship which they call dulia may, without insult to God, be paid to statues and pictures. (...) For the Greek word λατρεύειν having no other meaning than to worship, what they say is just the same as if they were to confess that they worship their images without worshipping them. They cannot object that I am quibbling upon words. (...) But how eloquent soever they may be, they will never prove by their eloquence that one and the same thing makes two. Let them show how the things differ if they would be thought different from ancient idolaters."
National Museum, Seated Male in Namaskar pose, New Delhi, Government of India; S Kalyanaraman (2007), Indus Script Cipher: Hieroglyphs of Indian Linguistic Area, Motilal Banarsidass, ISBN978-0982897102, pages 234–236
Steinsaltz, Rabbi Adin. "Introduction - Masechet Avodah Zarah". The Coming Week's Daf Yomi. Retrieved 31 May 2013., Quote: "Over time, however, new religions developed whose basis is in Jewish belief – such as Christianity and Islam – which are based on belief in the Creator and whose adherents follow commandments that are similar to some Torah laws (see the uncensored Rambam in his Mishneh Torah, Hilkhot Melakhim 11:4). All of the rishonim agree that adherents of these religions are not idol worshippers and should not be treated as the pagans described in the Torah."
Shirk, Encyclopædia Britannica, Quote: "Shirk, (Arabic: "making a partner [of someone]"), in Islam, idolatry, polytheism, and the association of God with other deities. The definition of Shirk differs in Islamic Schools, from Shiism and some classical Sunni Sufism accepting, sometimes, images, pilgrimage to shrines and veneration of relics and saints, to the more puritan Salafi-Wahhabi current, that condemns all the previous mentioned practices. The Quran stresses in many verses that God does not share his powers with any partner (sharik). It warns those who believe their idols will intercede for them that they, together with the idols, will become fuel for hellfire on the Day of Judgment (21:98)."
King, G. R. D. (1985). "Islam, iconoclasm, and the declaration of doctrine". Bulletin of the School of Oriental and African Studies. 48 (2): 267. doi:10.1017/s0041977x00033346. S2CID162882785.
Reinhardt, Steven G. (2008). "Review: La Nativité et le temps de Noël, XVIIe-XXe siècle". The Catholic Historical Review. 94 (1): 147–149. doi:10.1353/cat.2008.0002. S2CID159896901.
Rubiés, Joan Pau (2006). "Theology, Ethnography, and the Historicization of Idolatry". Journal of the History of Ideas. 67 (4): 571–596. doi:10.1353/jhi.2006.0038. S2CID170863835.
Ranger, Terence O. (1986). "Religious Movements and Politics in Sub-Saharan Africa". African Studies Review. 29 (2): 1–70. doi:10.2307/523964. JSTOR523964. S2CID143459900.
Willis, John Ralph (1967). "Jihād fī Sabīl Allāh—its Doctrinal Basis in Islam and some Aspects of its Evolution in Nineteenth-Century West Africa". The Journal of African History. 8 (3): 395. doi:10.1017/s0021853700007933. S2CID154388861.
PK Acharya, A summary of the Mānsāra, a treatise on architecture and cognate subjects, PhD Thesis awarded by Rijksuniversiteit te Leiden, published by BRILL, OCLC898773783, pages 49–56, 63–65