The Gospel of Barnabas is a text that some Muslims believe contains the true story of Jesus (called Isa in Arabic). This gospel claims that Jesus was not crucified and instead Judas Iscariot took his place on the cross. It also depicts Muhammad as the messenger of God predicted by Jesus. However, there are good reasons for Muslims to be cautious about accepting the Gospel of Barnabas as authentic scripture.
What is the Gospel of Barnabas?
The Gospel of Barnabas is a medieval document written in Italian that purports to be an account of Jesus’ life told by his disciple Barnabas. It contains narratives about Jesus that directly contradict the New Testament Gospels. Here are some key claims made in this gospel:
- Judas was transformed by God to look like Jesus and was crucified in his place, while Jesus ascended to heaven
- Jesus predicted the coming of Muhammad as the prophet of the Ishmaelites (Arabs)
- Jesus was not the Son of God, but a prophet and messenger of God like other prophets
- The gospel strongly rejects doctrines like Jesus’ divinity, crucifixion, and atonement for sins
This text came to prominence in the 20th century when it was translated from Italian and published in English in 1907. Since then, some Muslims have promoted it as revealing the true story of Jesus, unlike the New Testament which they claim has been corrupted.
Reasons for Caution
While some find the Gospel of Barnabas interesting, there are good reasons to be very cautious about accepting it as authentic sacred scripture:
- Late authorship – Most scholars believe the Gospel of Barnabas was composed in the 14th or 15th century, more than a thousand years after Jesus. This late date calls into question its reliability in preserving 1st century events.
- Historical inaccuracies – The text contains geographical mistakes, references to erroneous dates, and factual errors about the Roman Empire during Jesus’ time. This suggests a late author without accurate knowledge of the period.
- Theological agenda – The gospel seems to promote Islamic doctrines rather than objectively report historical events, implying it was fabricated to support Islamic polemics against Christianity.
- Not written by Barnabas – Both the literary style and theological content are very different from the extant Epistle of Barnabas which was written in the 1st or 2nd century.
- Unknown origins – There are no external references or allusions to this gospel text prior to the 15th century when the existing manuscripts were produced.
- Contradicts earlier sources – The Gospel of Barnabas disagrees with all other 1st century sources about Jesus, including the canonical gospels, the letters of Paul, and non-biblical sources like Josephus and Tacitus.
These issues lead most scholars to conclude the Gospel of Barnabas is a forgery produced in the Middle Ages, not a genuine apostolic account.
A Late Islamic Polemical Work
The evidence strongly suggests the Gospel of Barnabas is a medieval Islamic work written polemically against Christianity, not an authentic 1st century account. Here are some key factors that support this view:
- The gospel conforms to medieval Islamic teachings about Jesus rather than early Jewish-Christian views.
- It contains polemics against core Christian doctrines which had become definitive issues demarcating Christianity and Islam.
- Its positive depiction of Muhammad as the prophet foretold by Jesus reflects Islamic religious beliefs.
- The Italian manuscript tradition suggests links to Muslim communities in Spain who may have produced or used this gospel.
- Its similarities to the Quranic account of Jesus reveal dependence on Islamic sources rather than independent witness to 1st century events.
Given these issues, most scholars conclude this text was fabricated to promote Islamic perspectives on Jesus, not to preserve authentic apostolic traditions about him. It reflects medieval controversies between Christians and Muslims, not genuine biography of the historical Jesus.
Should Muslims Accept It as Authoritative?
Since the Gospel of Barnabas was most likely composed in the medieval period to promote Islamic doctrines, Muslims should exercise great caution about accepting it as an authentic sacred text or authoritative source of revelation. There are several good reasons for this:
- It lacks external attestation or support from early Islamic sources that could verify its origins and reliability.
- Its late date makes it less reliable than earlier gospels written closer to Jesus’ lifetime.
- The Quran nowhere quotes or mentions the Gospel of Barnabas, unlike its references to the Torah, Psalms, and Gospel.
- It contains known historical errors unlike other prophetic books which show accurate knowledge of their times.
- Its polemical tone and fabricated nature make its objectivity and factuality suspect.
For these reasons, most Muslim scholars do not regard the Gospel of Barnabas as genuine scripture. While it may be interesting, Muslims should be wary of accepting this late text as truly revealed scripture or relying on it for authority on Jesus when its authenticity and origins are so doubtful.
The Earliest Muslim Perspectives on Christian Scriptures
When evaluating the Gospel of Barnabas, it can be helpful to consider the perspectives of early Muslim scholars who lived much closer to the lifetime of Muhammad and the time when the Quran was written:
- Ibn Ishaq (d. 767 AD) – Quoted the canonical gospels in his biography on Muhammad’s life.
- Al-Bukhari (d. 870 AD) – Included quotes identified as from the Gospels in his collection of hadiths.
- Ibn Qutaybah (d. 889 AD) – Referenced Matthew, Mark, Luke, and John as four gospels accepted among Christians.
- Ibn Hazm (d. 1064 AD) – While arguing the gospels were corrupted, did not mention the Gospel of Barnabas.
These early scholars made no reference to the Gospel of Barnabas even though they interacted extensively with the biblical text to argue against perceived Christian errors. Their silence indicates the Gospel of Barnabas likely did not exist or was not considered credible during the first centuries of Islamic history when direct knowledge of Christian scriptures was still readily available.
What the Quran Says About Christian Scriptures
When evaluating biblical sources like the Gospel of Barnabas, Muslims consider what the Quran says about the revelation given to Christians. Some relevant passages include:
Let the people of the Gospel judge by what Allah hath revealed therein (5:47)
Say, “O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord.” (5:68)
[To Jesus] I will make those who follow you superior to those who disbelieve until the Day of Resurrection (3:55)
[Jesus] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. (3:50)
These verses indicate the Quran affirms the Gospel revealed to Jesus’ followers. Although accusations of textual corruption exist in the Quran, there is no clear reference to the Gospel of Barnabas. Hence some caution seems appropriate in elevating this text above the canonical gospels affirmed in the Quran.
Evaluating Possible “True Gospels”
Whenever a text like the Gospel of Barnabas emerges claiming to be the true story of Jesus, scholars recommend applying historical criteria to evaluate its authenticity, such as:
- Early attestation – Is it confirmed by external sources close to Jesus’ lifetime?
- Historical coherence – Does it match known facts about 1st century Israel?
- Aramaic fragments – Does it preserve textual evidence in Jesus’ native language?
- Self-testimony – Does it itself claim to be written by an apostle or eyewitness?
- Style and content – Are its style and themes consistent with 1st century Jewish milieu?
Based on these criteria, the four canonical gospels have stronger claims to preserve authentic dominical tradition than later texts like the Gospel of Barnabas.
Trusting the Earliest Witnesses
When faced with a late text like the Gospel of Barnabas that disagrees with first century sources, it is prudent to give more weight to early testimonies like the canonical gospels. Even if the authentic gospels contain some inaccuracies or distortions, they are still the closest writings we have to Jesus’ ministry and the testimonies of his earliest followers. Late medieval texts might engage in polemics and fabrications rather than preserve genuine historical traditions. In evaluating Jesus’ story, the earliest sources should be deemed the most reliable.
Conclusion
The Gospel of Barnabas promotes certain Islamic doctrines but lacks historical authenticity as a first-hand account of Jesus’ ministry. While some Muslims find it interesting, they should exercise caution in granting it higher authority than the extant gospels written centuries earlier. The Quran affirms the revelation given to Jesus but does not specifically endorse later texts like this one. Overall, the late date, polemical tone, factual errors, and anachronisms in the Gospel of Barnabas make it very unlikely to be a genuine sacred scripture reliably narrating the actual story of Jesus’ life and teachings.