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as on the shore and nazareth more than 15 miles inland in chapters 42 and 96 jesus said i am not the messiah the authors appear to not realise that the greek christ and the hebrew messiah are synonymous both mean the anointed one in chapter 63 nineveh is described as near the mediterranean sea it was 400 miles 640 km away in mesopotamia modern iraq in chapter 65 jesus is said to go to the probatica pool according to the author it is so called because the angel of god every day troubled the water and whosoever first entered the water after its movement was cured of every kind of infirmity probatikḗ greek for the aramaic bethesda means of the sheep in chapter 82 it is said that a jubilee occurs every hundred years the jewish jubilee is every fifty years pope boniface viii proclaimed 1300 as the first christian jubilee and the next jubilee would take place a hundred years later in chapter 99 tyre is said to be near the jordan river in reality it is more than 30 miles 48 km away in chapter 144 the word pharisee is said to mean seeking god derived from the hebrew it means separated in the next chapter it is said that the pharisees began when the canaanites had power in judea this would have been in the 11th century bc or earlier the pharisees a jewish religious movement began no earlier than the second century bc in chapter 152 it is said that wine barrels were in use during jesus time large jars pithoi were used then to store wine in chapters 214 and 217 the pagan herod antipas is said to rule jerusalem and judea his authority was in galilee and he followed the jewish religion anti pauline tone edit scholarly analysis indicates that the gospel of barnabas had an anti pauline tone most clearly shown in its prologue and epilogue these depict paul preaching a perverted version of jesus teachings and as deceived in thinking that jesus was god or the son of god 3 12 20 21 35 in his connecting with muslims a guide to communicating effectively 2014 lebanese author and christian missionary fouad masri called the gospel anachronistic in the acts of the apostles barnabas was paul s best friend and not an enemy 36 165 166 for the journal of higher criticism r blackhirst wrote that the epistle to the galatians account of conflict between paul and barnabas may have been why the gospel s author attributed it to barnabas 35 parallels with the quran edit crucifixion of jesus edit further information islamic views on jesus death in the gospel of barnabas jesus was not crucified judas iscariot whose face was made to resemble his replaced him on the cross and jesus was raised into heaven by god 6 2 23 xxvii this agrees with the mainstream interpretations of an nisa 157 158 affirming that jesus was not crucified but instead his lookalike was and because of their saying we slew the messiah jesus son of mary allah s messenger they slew him not nor crucified him but it appeared so unto them and lo those who disagree concerning it are in doubt thereof they have no knowledge thereof save pursuit of a conjecture they slew him not for certain but allah took him up unto himself allah was ever mighty wise 37 qur ān 4 157 158 in its narrative of jesus crucifixion the gospel is thought to be influenced by or adopt docetism a heterodox doctrine that jesus human form was an illusion 3 98 23 xlvii david sox wrote that the gospel of barnabas portrayal of judas iscariot is more sympathetic than that in the canonical gospels where he is cast as a villainous betrayer in christian tradition his name is synonymous with one who deceives under the guise of friendship 3 94 95 the raggs said that since the alleged substitution in the quran is unnamed and unexplained the author of the gospel attempted to fill this void 23 xxvii ghulam murtaza azad described the gospel as a medieval forgery in islamic studies but found its narrative more reasonable than that of the canonical gospels a man who is not religious minded can hardly believe that a person who wrought such great miracles could not save himself from humiliation and cross the christians say that he was crucified in order to save mankind from their sins this explanation of crucifixion is strange and difficult to understand and stranger than that is that the traitor was saved and the master was hanged although it would appear that the canonical gospels do not portray judas as being saved 38 in his understand my muslim people 2004 abraham sarker wrote that the narrative is popular in quranic exegesis 39 129 130 prediction of muhammad edit further information jesus in islam precursor to muhammad in accordance with as saff 6 muslims believe that jesus was the forerunner of muhammad and predicted muhammad s coming and remember when jesus son of mary said o children of israel i am truly allah s messenger to you confirming the torah which came before me and giving good news of a messenger after me whose name will be aḥmad yet when the prophet came to them with clear proofs they said this is pure magic qur ān 61 6 40 in islam the word ahmad arabic for the praised one refers to muhammad 4 41 157 the gospel of barnabas contains a number of sayings attributed to jesus who muslims believe predicted the coming of muhammad 6 2 the gospel places jesus as being a forerunner for muhammad 17 90 nontrinitarianism edit further information islamic view of the trinity and nontrinitarianism according to the nicene creed the concept of the trinity means that god is one and also exists consubstantially as three persons father son and holy spirit jesus is the son 42 trinitarianism is rejected by unitarian christians and by islam which believes in the concept of tawhid indivisible oneness and considers the trinity a shirk equating god with his creation 41 46 135 136 muslims believe that like other islamic prophets jesus was human and never claimed to be god 41 223 the gospel of barnabas contains statements attributed to jesus in which he denies being the son of god 6 7 the gospel says that jesus appeared to be crucified as punishment for people who claimed his divinity and muhammad was sent later to expose the transgressions by the christians for worshipping jesus 43 perspectives edit christian edit the gospel of barnabas was not accepted by christians 27 who consider it inferior to the four canonical gospels and a forgery 4 41 307 according to togardo siburian of the bandung theological seminary id it is often used by muslim propagandists in a guerrilla manner to prey on christians with weak theological commitments this is what is said to be the efficacy of the book as new material for the stealth islamization or judaisation of christian churches today 44 jan joosten called it a hotchpotch of christian jewish and muslim materials 7 j n j kritzinger wrote for religion in southern africa that the gospel is an obstacle to christian muslim interfaith dialogue and neither side should use it to discredit the other s religion 45 christian theologian norman geisler criticised muslims who use it to validate their arguments it is not surprising that muslim apologists appeal to the gospel of barnabas in that it supports a central islamist teaching in contrast to the new testament it claims that jesus did not die on the cross rather it argues that judas iscariot died in jesus stead having been substituted for him at the last minute this view has been adopted by many muslims since the vast majority of them believe that someone else was substituted on the cross for jesus 41 296 jan slomp wrote that it was difficult to understand the absence of mentions of the gospel in early islamic writings if it had existed since antiquity 3 19 a view shared by a h mathias zahniser in his the mission and death of jesus in islam and christianity 2017 17 93 94 slomp called it a conscious attempt at imitating a diatessaron 3 35 egyptian catholic philosopher georges chehata anawati arz wrote for the 1971 encyclopaedia of islam the appearance of a forgery entitled the gospel of barnabas put into the hands of the muslim polemicists a new weapon whose effects on the ordinary public and even on some insufficiently informed members of universities are felt even today 3 32 a critical book william f campbell s the gospel of barnabas its true value was published in 1989 6 islamic edit acceptance edit some have identified it as the injil one of four islamic holy books sent by god 46 e about the gospel s generally positive reception in the muslim world scottish orientalist w montgomery watt said that it is not uncommon for muslims to be persuaded to believe in it without question some are unaware of the scholarly consensus that it is a forgery 47 117 118 according to german scholar christine schirrmacher muslim positivity about the gospel is based on its claim of being written by an eyewitness and disagreement favoured by islam with mainstream christian doctrines 27 among muslims the gospel was first cited by indian scholar rahmatullah kairanawi in his ijaz i isawi 1853 22 it became more popular after the 1908 publication of rashid rida s arabic translation 5 214 according to pakistani scholar abul a la maududi the gospel of barnabas is more genuine than the four canonical gospels 4 rida agreed that it was superior to the canonical gospels in its divine knowledge glorification of the creator and knowledge of ethics manners and values 5 235 during a 1940 course at al azhar university egyptian intellectual muhammad abu zahra challenged christians to study and refute the gospel the most significant service to the religions and to humanity would be that the church take the trouble to study the gospel according to barnabas and refute it and to bring us the proofs on which this refutation is based 6 2 at a 1976 christian muslim dialogue in libya each muslim delegate first received copies of the gospel of barnabas and the quran the gospel was withdrawn after a protest by the vatican 3 11 48 100 rahim published jesus a prophet of islam defending the gospel in 1979 3 12 m a yusseff wrote in the dead sea scrolls the gospel of barnabas and the new testament 1985 that no other gospels can equal its authenticity 41 295 a 2007 iranian film the messiah was apparently based on the gospel and was the first film to depict jesus from christian and islamic perspectives 49 it had a mixed critical response praised for generating interfaith dialogue 49 but criticised for its controversial account of the crucifixion 50 director nader talebzadeh said i pray for christians they ve been misled they will realize one day the true story 51 rejection edit the gospel of barnabas is criticized by muslim scholars 41 298 who reject it partially 48 101 or completely 52 according to american scholar amina inloes the many differences between the gospel and the quran dilute its importance 18 in the january 1977 issue of the islamic world league journal syrian writer yahya al hashimi called it a polemic by a jew to generate hostility between christians and muslims 3 115 4 al hashimi said that there was no need to use apocryphal gospels to prove that muhammad was a prophet because he believed muhammad had been foretold by jesus as the paraclete in the gospel of john 4 egyptian literary critic abbas mahmoud al aqqad cited several reasons to reject the gospel including the use of andalusi arabic phrases and teachings which conflict with the quran 6 34 4 see also edit toledot yeshu acts of barnabas epistle of barnabas footnotes edit quoted in spanish y asi mesmo en elanjelio de san barnabé donde de hallara luz 4 the transcriber probably english who identified themselves as m hone wrote transcribed from ms manuscript in possession of revd mr edm callamy who bought it at the decease of mr george sale 17 36 and now gave me at the decease of mr john nickolls 1745 6 50 in chapters 3 and 4 for instance the phrase immense shine were translated into three different spellings immenso splondere imenso splondere and inmenso splondere instead of anno year this manuscript uses hanno 3 64 toland wrote you are particularly desired to enquire after the gospel of barnabas for such a book is in the possession of his most serene highness prince eugene of savoy and was undoubtedly written by a profest mahometan as the summaries of the chapters and the arabic notes on the margin of the italian translation are the work of a zealous adversary to christianity and if you should happen to meet with this book you are diligently to enquire whether they acknowledge it as divine whether it be the onely gospel they admit or in case they have any more of this kind whicli are apocryphal and which authentic in their account 23 lxix lxx nothing is known about the characteristics of the injil 46 while muslim scholars in general consider it referring to the four canonical gospels 6 1 2 some think that it should be a single gospel revealed by god to jesus not written by human authors and fragments of it survive in these canonical gospels 41 215 216 cases have been made by several muslim scholars including ahmed deedat for connecting the injil with the gospel of barnabas 46 references edit geneviève gobillot évangiles in m a amir moezzi dictionnaire du coran ed robert laffont 2007 p 291 joosten jan 2010 the date and provenance of the gospel of barnabas the journal of theological studies 61 1 200 215 doi 10 1093 jts flq010 issn 0022 5185 jstor 43665026 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 sox david 1984 the gospel of barnabas allen unwin isbn 0 04 200044 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 slomp jan the gospel of barnabas in recent research christlich islamische gesellschaft de archived from the original on 7 april 2022 retrieved 22 may 2022 1 2 3 4 5 6 ryad umar 2009 islamic reformism and christianity a critical reading of the works of muḥammad rashīd riḍā and his associates 1898 1935 isbn 978 90 47 44146 5 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 campbell william f 1989 gospel of barnabas its true value christian study centre isbn 1 881085 02 3 1 2 3 4 5 6 7 8 9 10 11 12 joosten jan april 2010 the date and provenance of the gospel of barnabas the journal of theological studies 61 1 200 215 doi 10 1093 jts flq010 jstor 43665026 1 2 kollmann bernd 2004 joseph barnabas his life and legacy liturgical press isbn 978 08 14651 70 4 elliott j k 2005 the apocryphal new testament a collection of apocryphal christian literature in an english translation oxford university press isbn 978 01 91068 53 9 nickel gordon l 2009 barnabas gospel of in furey constance m matz brian mckenzie steven l römer thomas schröter jens walfish barry dov ziolkowski eric eds the encyclopedia of the bible and its reception de gruyter isbn 978 31 10183 55 9 geisler norman l abdul saleeb answering islam the crescent in light of the cross baker books 2002 p 304 cirillo luigi frémaux michel 1999 évangile de barnabé fac 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