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Inhaltsangabe
History is a memory in which the meanings of words migrate between cultures. This book descends into that memory to trace how one tradition became another: the transformation of Christianity into Hanif monotheism. Hüseyin Döan sets out on a long march along the axis of Jesus, Paul, Arius and Muhammad. From the parting of Paul and the apostles to the influence of Philo's Logos on Christianity; from the Mithraic mysteries of Rome to the monotheism of Arius, "history's most fruitful heretic"; from the theological foundations of the Trinity doctrine to its echoes in the birth of Islam. At the heart of the book stands a single word: Hanif. He follows its philological journey from the Aramaic Hanpa to the Qur'an, tracing the first Hanifs' distance from idolatry, their sense of justice, their mercy toward the orphan and the poor. To be Hanif is not a title stamped on an identity card; it is the turning of one's faith toward the true path. This book hands down no verdict; it extends an invitation. To suspend our assumptions and follow the long march of words; to lift the word "Hanif" out of provincial usage and see it as a universal moral direction. For those who dare to look beneath the surface.
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Über die Autorin bzw. den Autor
Hüseyin Döan ist Autor und unabhängiger Forscher in vergleichender Theologie, Religionsgeschichte und semitischer Philologie. Er publiziert auf Türkisch, Niederländisch, Deutsch und Englisch an den Schnittstellen von Judentum, Christentum und Islam, ausgerichtet auf den Ursprung heiliger Texte und die Archäologie der Riten. Die frühen Kirchenväter, aramäisch-syrisch-hebräische Quellen und die Geschichte des vorislamischen Arabien sind sein Grundmaterial.
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From the Messiah to Muhammad: The Forgotten Heretical Roots of Islam
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Paperback. Zustand: new. Paperback. What if Islam was born not in the desert but in the church?When the Christians of Najran came before Muhammad and said, "We were Muslims before you came" - was that courtesy, or were they naming a forgotten kinship? Today the two religions face each other as strangers; yet both came through the same centuries, the same languages, the same battles over the one God. Their scriptures name the same prophets, hallow the same cities, carry the name of the same God - and still the road between them is held to be closed. Seventh-century Arabia was no empty stage: monasteries and bishoprics, banished heretics, hymns crossing the desert. This book follows that sentence from Najran and opens the files of the forgotten kinship, one by one.At the heart of the book stands a single word: hanif. In Syriac, anpa was a slur; the church pressed that stamp on those it counted as heretics. The Quran took the same word and made it a title of honour for the religion of Abraham. To understand how a slur became an honour is to find the corridor between the two religions; for history is a memory in which the meanings of words change hands between cultures. The book follows the first hanifs' distance from idolatry, their sense of justice, their mercy toward the orphan and the poor; to be hanif is not a title stamped on a card but the face of faith turned toward the right way. Following the trail of a single word sometimes teaches more than reading the archive of an empire.Then the long line opens: Paul's break with the apostles and the widening rift between him and Jerusalem; the entry of Philo's Logos into Christian doctrine; the traces the Roman mysteries of Mithras left in the language of the rite; the voices of the Trinitarian quarrel silenced at Nicaea; the fight of Arius, "the most fruitful heretic in history," and of Nestorius over the one God; Muhammad's letter to Heraclius and his bond with the Negus of Abyssinia; the name "Allah," already spoken in pre-Islamic Mecca; the hanifs from Waraqa to Zayd, who turned to the one God before the revelation; the counterparts of the ritual prayer in Syriac Christian worship. At every station the same line appears: Islam can be read not as a rupture with the monotheistic Christian currents of late antiquity but as their natural continuation.This is not a book of polemic. It works with the tools of Semitic philology and with the earliest sources; it rests on texts, not on chains of transmission woven later. In every chapter the reader sees the source: Paul's letters, the records of the church fathers, Syriac baptismal and prayer texts, the Quran's own testimony. It treats the history of faith not as closed islands but as crossing paths and shared inheritances. It passes no verdict; it suspends assumption and follows the evidence - not the dogma.To the Christian reader this book returns a forgotten branch of his own history: the monotheist vein the church suppressed. To the Muslim reader it shows the pre-Islamic life of his own vocabulary: the family tree of the name "Allah," of the prayer, of hanif-ness before the revelation. And to the reader with no tie to religion it tells one of the great transmission stories of the world: how a faith flowed into a language, a language into an empire, an empire into a new religion. In an age that sets the two religions against each other, reading their shared family tree is equally uncomfortable and equally freeing for both sides. This book takes no one's religion away; it introduces everyone to the history of their own words.Readers who love Tom Holland's accounts of late antiquity, or Karen Armstrong's comparative histories of religion, will feel at home here; those who enjoy books that follow one word across the centuries will find philological detective work. When the book closes, that sentence from Najran reads Shipping may be from multiple locations in the US or from the UK, depending on stock availability. Bestandsnummer des Verkäufers 9786258811056
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Paperback. Zustand: new. Paperback. What if Islam was born not in the desert but in the church?When the Christians of Najran came before Muhammad and said, "We were Muslims before you came" - was that courtesy, or were they naming a forgotten kinship? Today the two religions face each other as strangers; yet both came through the same centuries, the same languages, the same battles over the one God. Their scriptures name the same prophets, hallow the same cities, carry the name of the same God - and still the road between them is held to be closed. Seventh-century Arabia was no empty stage: monasteries and bishoprics, banished heretics, hymns crossing the desert. This book follows that sentence from Najran and opens the files of the forgotten kinship, one by one.At the heart of the book stands a single word: hanif. In Syriac, anpa was a slur; the church pressed that stamp on those it counted as heretics. The Quran took the same word and made it a title of honour for the religion of Abraham. To understand how a slur became an honour is to find the corridor between the two religions; for history is a memory in which the meanings of words change hands between cultures. The book follows the first hanifs' distance from idolatry, their sense of justice, their mercy toward the orphan and the poor; to be hanif is not a title stamped on a card but the face of faith turned toward the right way. Following the trail of a single word sometimes teaches more than reading the archive of an empire.Then the long line opens: Paul's break with the apostles and the widening rift between him and Jerusalem; the entry of Philo's Logos into Christian doctrine; the traces the Roman mysteries of Mithras left in the language of the rite; the voices of the Trinitarian quarrel silenced at Nicaea; the fight of Arius, "the most fruitful heretic in history," and of Nestorius over the one God; Muhammad's letter to Heraclius and his bond with the Negus of Abyssinia; the name "Allah," already spoken in pre-Islamic Mecca; the hanifs from Waraqa to Zayd, who turned to the one God before the revelation; the counterparts of the ritual prayer in Syriac Christian worship. At every station the same line appears: Islam can be read not as a rupture with the monotheistic Christian currents of late antiquity but as their natural continuation.This is not a book of polemic. It works with the tools of Semitic philology and with the earliest sources; it rests on texts, not on chains of transmission woven later. In every chapter the reader sees the source: Paul's letters, the records of the church fathers, Syriac baptismal and prayer texts, the Quran's own testimony. It treats the history of faith not as closed islands but as crossing paths and shared inheritances. It passes no verdict; it suspends assumption and follows the evidence - not the dogma.To the Christian reader this book returns a forgotten branch of his own history: the monotheist vein the church suppressed. To the Muslim reader it shows the pre-Islamic life of his own vocabulary: the family tree of the name "Allah," of the prayer, of hanif-ness before the revelation. And to the reader with no tie to religion it tells one of the great transmission stories of the world: how a faith flowed into a language, a language into an empire, an empire into a new religion. In an age that sets the two religions against each other, reading their shared family tree is equally uncomfortable and equally freeing for both sides. This book takes no one's religion away; it introduces everyone to the history of their own words.Readers who love Tom Holland's accounts of late antiquity, or Karen Armstrong's comparative histories of religion, will feel at home here; those who enjoy books that follow one word across the centuries will find philological detective work. When the book closes, that sentence from Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability. Bestandsnummer des Verkäufers 9786258811056
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From the Messiah to Muhammad (Paperback)
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Paperback. Zustand: new. Paperback. What if Islam was born not in the desert but in the church?When the Christians of Najran came before Muhammad and said, "We were Muslims before you came" - was that courtesy, or were they naming a forgotten kinship? Today the two religions face each other as strangers; yet both came through the same centuries, the same languages, the same battles over the one God. Their scriptures name the same prophets, hallow the same cities, carry the name of the same God - and still the road between them is held to be closed. Seventh-century Arabia was no empty stage: monasteries and bishoprics, banished heretics, hymns crossing the desert. This book follows that sentence from Najran and opens the files of the forgotten kinship, one by one.At the heart of the book stands a single word: hanif. In Syriac, anpa was a slur; the church pressed that stamp on those it counted as heretics. The Quran took the same word and made it a title of honour for the religion of Abraham. To understand how a slur became an honour is to find the corridor between the two religions; for history is a memory in which the meanings of words change hands between cultures. The book follows the first hanifs' distance from idolatry, their sense of justice, their mercy toward the orphan and the poor; to be hanif is not a title stamped on a card but the face of faith turned toward the right way. Following the trail of a single word sometimes teaches more than reading the archive of an empire.Then the long line opens: Paul's break with the apostles and the widening rift between him and Jerusalem; the entry of Philo's Logos into Christian doctrine; the traces the Roman mysteries of Mithras left in the language of the rite; the voices of the Trinitarian quarrel silenced at Nicaea; the fight of Arius, "the most fruitful heretic in history," and of Nestorius over the one God; Muhammad's letter to Heraclius and his bond with the Negus of Abyssinia; the name "Allah," already spoken in pre-Islamic Mecca; the hanifs from Waraqa to Zayd, who turned to the one God before the revelation; the counterparts of the ritual prayer in Syriac Christian worship. At every station the same line appears: Islam can be read not as a rupture with the monotheistic Christian currents of late antiquity but as their natural continuation.This is not a book of polemic. It works with the tools of Semitic philology and with the earliest sources; it rests on texts, not on chains of transmission woven later. In every chapter the reader sees the source: Paul's letters, the records of the church fathers, Syriac baptismal and prayer texts, the Quran's own testimony. It treats the history of faith not as closed islands but as crossing paths and shared inheritances. It passes no verdict; it suspends assumption and follows the evidence - not the dogma.To the Christian reader this book returns a forgotten branch of his own history: the monotheist vein the church suppressed. To the Muslim reader it shows the pre-Islamic life of his own vocabulary: the family tree of the name "Allah," of the prayer, of hanif-ness before the revelation. And to the reader with no tie to religion it tells one of the great transmission stories of the world: how a faith flowed into a language, a language into an empire, an empire into a new religion. In an age that sets the two religions against each other, reading their shared family tree is equally uncomfortable and equally freeing for both sides. This book takes no one's religion away; it introduces everyone to the history of their own words.Readers who love Tom Holland's accounts of late antiquity, or Karen Armstrong's comparative histories of religion, will feel at home here; those who enjoy books that follow one word across the centuries will find philological detective work. When the book closes, that sentence from Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability. Bestandsnummer des Verkäufers 9786258811056
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From Christ to Muhammad : The Forgotten Heretical Roots of Islam
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