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Synopsis
During the hajj, millions of pilgrims race seven times in the heart of Mecca between two hills: from Safa to Marwa, from Marwa to Safa. Tradition calls it Hagar's search for water in the desert. Etymology says something else. Safa in Arabic means smooth rock, pure stone. Aramaic Kefa means the same, and is the name of the founder of the Church: Simon bar Jona - Simon Peter, Greek Petros, Latin petra. Early Islamic sources such as Ibn Kathir and Tabari name Peter in Arabic Şem'ūn eṣ-Ṣafā, Simon of the Rock. Marwa aligns with Hebrew Moriya - the mountain where Abraham was to offer Isaac, where Solomon built the Temple, and where today, beneath the Dome of the Rock, the Hacer-ül Muallaka lies. Safa looks upon Christianity's founding stone, Marwa upon Judaism's core rock. The pilgrim swings seven times between two traditions and arrives at neither.
From that insight the book descends into the Ka'ba's own archaeology. The semicircular area on the northwest side, Hicr-i Ismail, is the remnant of a pre-Islamic church apsis - and that apsis, from Mecca's vantage, faced Jerusalem: Islam's first qibla. The 605 CE rebuild used Byzantine materials; on the inner walls were frescoes of Mary holding the infant Jesus, and after Mecca's conquest Muhammad covered that image for a time with his own hands, according to al-Azraqi's chronicle. The stone Maqam Ibrahim carries traces of an ancient altar stone; the name "Door of Repentance" lets the voice of Christian confession sound through. The Ka'ba is no new sanctuary but an old place re-read in the language of tawḥīd.
Then comes the cornerstone. The Black Stone in the Ka'ba's corner is the silent twin of 1 Peter 2:6: "Behold, I lay in Zion a chosen, precious cornerstone." The pattern extends: Mithras is born of rock; Moses strikes the rock and twelve springs pour forth for twelve tribes and twelve apostles; Jesus makes Cephas the foundation of the Church; the Old Testament calls God himself "Rock". The book follows the pattern past the architecture, into the text of the Quran. The letter Nûn's shape matches the early Christian ichthys fish-symbol; crescent and star come from Byzantine coinage; Hū, Raḥmān, Raḥīm opens an ontological line toward the unnameable essence of God. Jonah's story in the Quran resonates with Paul's missionary path. In 631 CE, Laylat al-Qadr and Epiphany, Eid al-Adha and Easter coincide; the Hijri calendar breaks that parallel. Karīm and kerygma come from the same tradition of oral proclamation.
This is not a polemic. Its thesis: Islam is no new religion but the last link of an old tawḥīd line - Abraham's inheritance, Moses's covenant, Jesus's grace in one continuous witness whose traces remain visible in ritual and stone. Readers of Tom Holland's In the Shadow of the Sword, of Fred Donner's Muhammad and the Believers, of Karen Armstrong's comparative eye, will find here a rare Semitic-philological study written from a Turkish-Dutch hand. Whoever follows the rock from which the gods are born stands at Safa on Kefa, at Marwa on Moriya, and at the Ka'ba's corner on Peter's cornerstone. That the sa'y is no "back and forth" but the concentrated blow of an entire field of tradition - once seen, it will not be forgotten.
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About the Author
Hüseyin Doğan is a writer and independent researcher in comparative theology, the history of religion, and Semitic philology. He publishes in Turkish, Dutch, German, and English at the intersections of Judaism, Christianity, and Islam, focused on the origins of scripture and the archaeology of ritual. The early Church Fathers, Aramaic-Syriac-Hebrew sources, and the history of pre-Islamic Arabia are his ground material.
"About this title" may belong to another edition of this title.
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Islam Born of the Rock: A Christological Rereading of the Quran
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ISLAM BORN OF THE ROCK
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Paperback. Condition: new. Paperback. Safa and Marwa. A religion left hanging between two rocks. During the pilgrimage, millions run seven times between two hills; tradition ties this to Hagar's search for water. But that account conceals a deeper meaning.The word Safa means smooth rock in Arabic. Its resemblance to the Aramaic Kefa is too striking to ignore; and Kefa is the name given to the most pivotal figure in Christian history: Simon Peter. "You are Peter, and on this rock I will build my church." In early Islamic sources Peter is called Shamun al-Safa, Simon the Rock. The pilgrim standing on Safa, knowingly or not, stands upon the cornerstone of Christianity.In this book Hueseyin Dogan pursues a bold thesis: the Christian and late-antique origins lying beneath Islam's rituals, symbols and sacred places. From Mithras, the god born of rock, to the Black Stone; from the Kaaba's transformation from church to House of God to the apsidal remnant of the Hijr; from the symbolism of fish and Khidr to a rereading of idolatry and intercession.This is not opposition but the story of an inherited legacy; the quiet kinship of a faith seeking its identity between two ancient traditions. An invitation to break the familiar stone and look beneath it. Safa and Marwa, Kefa and Peter. A study tracing, with philological daring, the Christian and late-antique origins lying beneath Islam's rituals and sacred places. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability. Seller Inventory # 9786259039985
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Paperback. Condition: new. Paperback. During the hajj, millions of pilgrims race seven times in the heart of Mecca between two hills: from Safa to Marwa, from Marwa to Safa. Tradition calls it Hagar's search for water in the desert. Etymology says something else. Safa in Arabic means smooth rock, pure stone. Aramaic Kefa means the same, and is the name of the founder of the Church: Simon bar Jona - Simon Peter, Greek Petros, Latin petra. Early Islamic sources such as Ibn Kathir and Tabari name Peter in Arabic Sem'un e-afa, Simon of the Rock. Marwa aligns with Hebrew Moriya - the mountain where Abraham was to offer Isaac, where Solomon built the Temple, and where today, beneath the Dome of the Rock, the Hacer-uel Muallaka lies. Safa looks upon Christianity's founding stone, Marwa upon Judaism's core rock. The pilgrim swings seven times between two traditions and arrives at neither.From that insight the book descends into the Ka'ba's own archaeology. The semicircular area on the northwest side, Hicr-i Ismail, is the remnant of a pre-Islamic church apsis - and that apsis, from Mecca's vantage, faced Jerusalem: Islam's first qibla. The 605 CE rebuild used Byzantine materials; on the inner walls were frescoes of Mary holding the infant Jesus, and after Mecca's conquest Muhammad covered that image for a time with his own hands, according to al-Azraqi's chronicle. The stone Maqam Ibrahim carries traces of an ancient altar stone; the name "Door of Repentance" lets the voice of Christian confession sound through. The Ka'ba is no new sanctuary but an old place re-read in the language of tawid.Then comes the cornerstone. The Black Stone in the Ka'ba's corner is the silent twin of 1 Peter 2:6: "Behold, I lay in Zion a chosen, precious cornerstone." The pattern extends: Mithras is born of rock; Moses strikes the rock and twelve springs pour forth for twelve tribes and twelve apostles; Jesus makes Cephas the foundation of the Church; the Old Testament calls God himself "Rock". The book follows the pattern past the architecture, into the text of the Quran. The letter Nun's shape matches the early Christian ichthys fish-symbol; crescent and star come from Byzantine coinage; Hu, Raman, Raim opens an ontological line toward the unnameable essence of God. Jonah's story in the Quran resonates with Paul's missionary path. In 631 CE, Laylat al-Qadr and Epiphany, Eid al-Adha and Easter coincide; the Hijri calendar breaks that parallel. Karim and kerygma come from the same tradition of oral proclamation.This is not a polemic. Its thesis: Islam is no new religion but the last link of an old tawid line - Abraham's inheritance, Moses's covenant, Jesus's grace in one continuous witness whose traces remain visible in ritual and stone. Readers of Tom Holland's In the Shadow of the Sword, of Fred Donner's Muhammad and the Believers, of Karen Armstrong's comparative eye, will find here a rare Semitic-philological study written from a Turkish-Dutch hand. Whoever follows the rock from which the gods are born stands at Safa on Kefa, at Marwa on Moriya, and at the Ka'ba's corner on Peter's cornerstone. That the sa'y is no "back and forth" but the concentrated blow of an entire field of tradition - once seen, it will not be forgotten. The sa'y ritual re-read: Safa is Aramaic Kefa (Peter), Marwa is Hebrew Moriya (the Temple Mount). Inside Hicr-i Ismail a church apsis; first qibla Jerusalem; Mary-Jesus frescoes on the inner walls. This item is printed on demand. Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability. Seller Inventory # 9786259039985
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Islam Born of the Rock (Paperback)
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Paperback. Condition: new. Paperback. During the hajj, millions of pilgrims race seven times in the heart of Mecca between two hills: from Safa to Marwa, from Marwa to Safa. Tradition calls it Hagar's search for water in the desert. Etymology says something else. Safa in Arabic means smooth rock, pure stone. Aramaic Kefa means the same, and is the name of the founder of the Church: Simon bar Jona - Simon Peter, Greek Petros, Latin petra. Early Islamic sources such as Ibn Kathir and Tabari name Peter in Arabic Sem'un e-afa, Simon of the Rock. Marwa aligns with Hebrew Moriya - the mountain where Abraham was to offer Isaac, where Solomon built the Temple, and where today, beneath the Dome of the Rock, the Hacer-uel Muallaka lies. Safa looks upon Christianity's founding stone, Marwa upon Judaism's core rock. The pilgrim swings seven times between two traditions and arrives at neither.From that insight the book descends into the Ka'ba's own archaeology. The semicircular area on the northwest side, Hicr-i Ismail, is the remnant of a pre-Islamic church apsis - and that apsis, from Mecca's vantage, faced Jerusalem: Islam's first qibla. The 605 CE rebuild used Byzantine materials; on the inner walls were frescoes of Mary holding the infant Jesus, and after Mecca's conquest Muhammad covered that image for a time with his own hands, according to al-Azraqi's chronicle. The stone Maqam Ibrahim carries traces of an ancient altar stone; the name "Door of Repentance" lets the voice of Christian confession sound through. The Ka'ba is no new sanctuary but an old place re-read in the language of tawid.Then comes the cornerstone. The Black Stone in the Ka'ba's corner is the silent twin of 1 Peter 2:6: "Behold, I lay in Zion a chosen, precious cornerstone." The pattern extends: Mithras is born of rock; Moses strikes the rock and twelve springs pour forth for twelve tribes and twelve apostles; Jesus makes Cephas the foundation of the Church; the Old Testament calls God himself "Rock". The book follows the pattern past the architecture, into the text of the Quran. The letter Nun's shape matches the early Christian ichthys fish-symbol; crescent and star come from Byzantine coinage; Hu, Raman, Raim opens an ontological line toward the unnameable essence of God. Jonah's story in the Quran resonates with Paul's missionary path. In 631 CE, Laylat al-Qadr and Epiphany, Eid al-Adha and Easter coincide; the Hijri calendar breaks that parallel. Karim and kerygma come from the same tradition of oral proclamation.This is not a polemic. Its thesis: Islam is no new religion but the last link of an old tawid line - Abraham's inheritance, Moses's covenant, Jesus's grace in one continuous witness whose traces remain visible in ritual and stone. Readers of Tom Holland's In the Shadow of the Sword, of Fred Donner's Muhammad and the Believers, of Karen Armstrong's comparative eye, will find here a rare Semitic-philological study written from a Turkish-Dutch hand. Whoever follows the rock from which the gods are born stands at Safa on Kefa, at Marwa on Moriya, and at the Ka'ba's corner on Peter's cornerstone. That the sa'y is no "back and forth" but the concentrated blow of an entire field of tradition - once seen, it will not be forgotten. The sa'y ritual re-read: Safa is Aramaic Kefa (Peter), Marwa is Hebrew Moriya (the Temple Mount). Inside Hicr-i Ismail a church apsis; first qibla Jerusalem; Mary-Jesus frescoes on the inner walls. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability. Seller Inventory # 9786259039985
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Islam Born from the Rock : A Christological Reading of the Qur'an
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HUSEY¿N DOGAN Jun 2026, 2026
ISBN 10: 6259039980
ISBN 13: 9786259039985
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Taschenbuch. Condition: Neu. Neuware - Safa and Marwa. A religion left hanging between two rocks. During the pilgrimage, millions run seven times between two hills; tradition ties this to Hagar's search for water. But that account conceals a deeper meaning.The word Safa means smooth rock in Arabic. Its resemblance to the Aramaic Kefa is too striking to ignore; and Kefa is the name given to the most pivotal figure in Christian history: Simon Peter. 'You are Peter, and on this rock I will build my church.' In early Islamic sources Peter is called Shamun al-Safa, Simon the Rock. The pilgrim standing on Safa, knowingly or not, stands upon the cornerstone of Christianity.In this book Hüseyin Döan pursues a bold thesis: the Christian and late-antique origins lying beneath Islam's rituals, symbols and sacred places. From Mithras, the god born of rock, to the Black Stone; from the Kaaba's transformation from church to House of God to the apsidal remnant of the Hijr; from the symbolism of fish and Khidr to a rereading of idolatry and intercession.This is not opposition but the story of an inherited legacy; the quiet kinship of a faith seeking its identity between two ancient traditions. An invitation to break the familiar stone and look beneath it. Seller Inventory # 9786259039985
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