Harran in the context of "Crassus' invasion of Parthia"

The worship of heavenly bodies is the veneration of stars (individually or together as the night sky), the planets, or other astronomical objects as deities, or the association of deities with heavenly bodies. In anthropological literature these systems of practice may be referred to as astral cults.

The most notable instances of this are sun gods and moon gods in polytheistic systems worldwide. Also notable are the associations of the planets with deities in Sumerian religion, and hence in Babylonian, Greek and Roman religion, viz. Mercury, Venus, Mars, Jupiter, and Saturn. Gods, goddesses, and demons may also be considered personifications of astronomical phenomena such as lunar eclipses, planetary alignments, and apparent interactions of planetary bodies with stars. The Sabians of Harran, a poorly understood pagan religion that existed in Harran during the early Islamic period (7th–10th century), were known for their astral cult.

Ningal𒀭𒊩𒌆𒃲{d}nin-gal (Sumerian: "Great Queen"; Akkadian Nikkal) was a Mesopotamian goddess regarded as the wife of the moon god, Nanna/Sin. She was particularly closely associated with his main cult centers, Ur and Harran, but they were also worshiped together in other cities of Mesopotamia. She was particularly venerated by the Third Dynasty of Ur and later by kings of Larsa.

Kušuḫ, also known under the name Umbu, was the god of the moon in Hurrian pantheon. He is attested in cuneiform texts from many sites, from Hattusa in modern Turkey, through Ugarit, Alalakh, Mari and other locations in Syria, to Nuzi, located near modern Kirkuk in Iraq, but known sources do not indicate that he was associated with a single city. His name might be derived from the toponym Kuzina, possibly the Hurrian name of Harran, a city in Upper Mesopotamia, but both this etymology and identification of this sparsely attested place name remain uncertain. He was a popular, commonly worshiped god, and many theophoric names invoking him are known. In addition to serving as a divine representation of the moon, he was also associated with oaths, oracles and pregnancy. Some aspects of his character were likely influenced by his Mesopotamian counterpart Sin, while he in turn was an influence on the Ugaritic god Yarikh and Luwian Arma.

In Hurrian mythology, Kušuḫ appears as one of the allies of the weather god Teššub in his struggle against Kumarbi, but known compositions do not provide much information about his individual characteristics. It has also been proposed that the Ugaritic composition Marriage of Nikkal and Yarikh was based on a Hurrian myth about Kušuḫ, well attested as the husband of this goddess.

Adad-guppi /ˈædəˌɡɒpi/ (Neo-Babylonian Akkadian: 𒊩𒀭𒅎𒄖𒌒𒉿𒀪, romanized: Adad-gûppîʾ; c. 648-544 BC), also known as Addagoppe, was a devotee of the moon god Sîn in the northern Assyrian city of Harran, and the mother of King Nabonidus (ruled 556–539 BC) of the Neo-Babylonian Empire.

The Sabians, sometimes also spelled Sabaeans or Sabeans, are a religious group mentioned three times in the Quran (as الصابئون al-Ṣābiʾūn, in later sources الصابئة al-Ṣābiʾa), where it is implied that they belonged to the 'People of the Book' (ahl al-kitāb). Their original identity, which seems to have been forgotten at an early date, has been called an "unsolved Quranic problem". Modern scholars have variously identified them as Mandaeans, Manichaeans, Sabaeans, Elchasaites, Archontics, ḥunafāʾ (either as a type of Gnostics or as "sectarians"), or as adherents of the astral religion of Harran. Some scholars believe that it is impossible to establish their original identity with any degree of certainty.

At least from the ninth century on, the Quranic epithet 'Sabian' was claimed by various religious groups who sought recognition by the Muslim authorities as a People of the Book deserving of legal protection (dhimma). Among those are the Sabians of Harran, adherents of a poorly understood ancient Semitic religion centered in the upper Mesopotamian city of Harran, who were described by Syriac Christian heresiographers as star worshippers. These Harranian Sabians practiced an old Semitic form of polytheism, combined with a significant amount of Hellenistic elements. Most of the historical figures known in the ninth–eleventh centuries as al-Ṣābiʼ were probably either members of this Harranian religion or descendants of such members, most notably the Harranian astronomers and mathematicians Thabit ibn Qurra (died 901) and al-Battani (died 929).

The Daysan River (also spelt Daisan and known in Arabic as Al-Jullab or as Daysan) was the name of a perennial river that flowed through the city of Urfa (historically called Edessa and known in Arabic and Syriac as al-Ruha') in the Arabian Plate.

A combination of 25 streams, it ran through Urfa and Harran (ancient Carrhae) before joining the Balikh river (also spelt Belichas), one of the largest tributaries to the Euphrates, at ancient Dabanas (modern Dibni) in Raqqa in the Eastern Mediterranean conifer-sclerophyllous-broadleaf forests ecoregion. Today it runs dry before reaching the Balikh, and numerous dried-up wells in the old city of Harran suggest that the water table may have been significantly higher in the past.

Shapur I (also spelled Shabuhr I; Middle Persian: 𐭱𐭧𐭯𐭥𐭧𐭥𐭩, romanized: Šābuhr) was the second Sasanian King of Kings of Iran. The precise dating of his reign is disputed, but it is generally agreed that he ruled from 240 to 270, with his father Ardashir I as co-regent until the death of the latter in 242. During his co-regency, he helped his father with the conquest and destruction of the city of Hatra, whose fall was facilitated, according to Islamic tradition, by the actions of his future wife al-Nadirah. Shapur also consolidated and expanded the empire of Ardashir I, waged war against the Roman Empire, and seized its cities of Nisibis and Carrhae while he was advancing as far as Roman Syria. Although he was defeated at the Battle of Resaena in 243 by Roman emperor Gordian III (r. 238–244), the following year he was able to win the Battle of Misiche and force the new Roman emperor Philip the Arab (r. 244–249) to sign a favorable peace treaty that was regarded by the Romans as "a most shameful treaty".

Shapur later took advantage of the political turmoil within the Roman Empire by undertaking a second expedition against it in 252/3–256, sacking the cities of Antioch and Dura-Europos. In 260, during his third campaign, he defeated and captured the Roman emperor, Valerian. He did not seem interested in permanently occupying the Roman provinces, choosing instead to resort to plundering and pillaging, gaining vast amounts of riches. The captives of Antioch, for example, were allocated to the newly reconstructed city of Gundeshapur, later famous as a center of scholarship. In the 260s, subordinates of Shapur suffered setbacks against Odaenathus, the king of Palmyra. According to Shapur's inscription at Hajiabad, he still remained active at the court in his later years, participating in archery. He died of illness in Bishapur, most likely in May 270.

The Numayrids (Arabic: النميريون) were an Arab dynasty based in Diyar Mudar (western Upper Mesopotamia). They were emirs (princes) of their namesake tribe, the Banu Numayr. The senior branch of the dynasty, founded by Waththab ibn Sabiq in 990, ruled the Euphrates cities of Harran, Saruj and Raqqa more or less continuously until the late 11th century. In the early part of Waththab's reign (r. 990–1019), the Numayrids also controlled Edessa until the Byzantines conquered it in the early 1030s. In 1062, the Numayrids lost Raqqa to their distant kinsmen and erstwhile allies, the Mirdasids, while by 1081, their capital Harran and nearby Saruj were conquered by the Turkish Seljuks and their Arab Uqaylid allies. Numayrid emirs continued to hold isolated fortresses in Upper Mesopotamia, such as Qal'at an-Najm and Sinn Ibn Utayr near Samosata until the early 12th century, but nothing is heard of them after 1120.

As Bedouin (nomadic Arabs), most Numayrid emirs avoided settled life in the cities they controlled; rather, they ruled their emirates (principalities) from their tribal encampments in the countryside, while entrusting administration of the cities to their ghilmān (military slaves). An exception was Emir Mani' ibn Shabib (r. ca. 1044–1063), under whom the Numayrids reached their territorial peak. Mani' resided inside Harran, transforming its Sabian temple into an ornate, fortified palace. The Numayrids were Shia Muslims and initially recognized the religious sovereignty of the Sunni Muslim Abbasid Caliphate, at least nominally, but later switched allegiance to the Shia Fatimid Caliphate after the latter extended its influence into northern Syria in 1037. By 1060, they likely reverted to Abbasid suzerainty.