Jesus: In Hadiths and Islamic Traditions .

After Quran, Hadiths are considered as one of the authentic source of knowledge, but many of us are unaware of it. Hadiths are the records of eyewitness accounts that Prophet Muhammad said and did during his life-time. The Hadith have always been carefully distinguished from the Qur'an, the revelation of God to the prophet. That is, the Qur'an is the Word of God and the Hadiths of the prophet. The mostly used Hadiths are the collections of Imam al-Bukhari and Imam Muslim, which were compiled about two hundred years after the Prophet Muhammad's death. 

Hadiths.

As the prophets were taught by God Himself, their sayings are more reliable than that come from any other sources. Accordingly any quotations concerning Jesus from any of the canons or other Gospels, or from any other ancient sources, cannot be given the same weight or accepted with a fully authenticated Hadith, no matter how compelling its words maybe. And as Jesus was the Messenger just before Muhammad, there are Hadiths which refer specifically to Jesus, there are also many other traditions which also give accounts of the sayings and deeds of Jesus. These traditions were originally gathered together by the early followers of Jesus, especially by those who spreaded to Arabia and North Africa. When Prophet Muhammad, came, many of the followers of Jesus embraced Islam. They had retained these traditions about Jesus, and had passed them down from generation to generation and many of them were finally gathered together in Ath-Tha'labi's Stories of the Prophets and in Al-Ghazzali's Revival of the Life-Transaction Sciences.  

Ka'b al-Akbar said, 'Jesus, the Son of Mary, was a ruddy man, inclined to white; he did not have long hair, and he never anointed his head. Jesus used to walk barefoot, and he took no house, or adornment, or goods, or clothes, or provision, except his day's food. Wherever the sun set, he arranged his feet in prayer till the morning came. He was curing the blind from birth, and the leper, and raising the dead by God's permission, and was telling his people what they were eating in their houses and what they were storing up for the morrow, and he was walking on the surface of the water in the sea. His head was dishevelled and his face was small; he was an ascetic in the world, longing for the next world and eager for the worship of God. He was a pilgrim in the earth till the Jews sought him and desired to kill him. Then God raised him up to heaven; and God knows the best. 

Malik, the son of Dinar, said, 'Jesus, and the disciples with him passed by the carcass of a dog. One of the disciple said, "What a stench this dog makes!" 

Then he, said, "How white are its teeth!"' 

It is related on the authority of Ma'ruf al-Karkhi that Jesus, said, 'Remember cotton when it is put over your eyes.' 

It is said that Jesus, the Son of Mary, met a man and said to him, 'What are you doing?' 

He replied, 'I am devoting myself to God. 

He said, 'Who is giving you what you need?' 

He said, 'My brother. 

Jesus said, 'He is more devoted to God than you. 

Jesus, the Son of Mary, said, 'The world consists of three days: yesterday which has passed, from which you have nothing in your hand; tomorrow of 

which you do not know whether you will reach it or not; and today in which you are, so avail yourself of it. 

The disciples said to Jesus, 'How is it that you can walk on water and we cannot?' 

Then he said to them, 'What do you think of the dinar and the dirham?

They replied, They are good.

He said, 'But they and mud are alike to me.

When Jesus was asked, 'How are you this morning?', He would answer, 'Unable to forestall what I hope, or to put off what I fear, bound by my works, with all my good in another's hand. There is no poor man poorer than I. 

Jesus said, "The world is both seeking and sought. He who seeks the next world, this world seeks him until his provision in it is complete; and he who seeks the present world, the next world seeks him until death comes and seizes him by the neck.

If you wish, you may follow him who was the Spirit and the Word, Jesus, the Son of Mary, for he used to say, 'My seasoning is hunger, my undergarment is fear of God, my outer-garment is wool, my fire in winter is the rays of the sun, my lamp is the moon, my riding beast is my feet, and my food and fruit are what the earth brings forth (i.e. without cultivation). At night I have nothing and in the morning I have nothing, yet there is no one on earth richer than I.

Jesus, said, 'He who seeks after the world is like one who drinks sea water; the more he drinks, the more his thirst increases, until it kills him.' 

It is related that the Messiah, passed in his wandering a man asleep, wrapped up in his cloak; then he wakened him and said, 'O sleeper, arise and glorify God! Exalted is He!' 

Then the man said, 'What do you want from me? Truly I have abandoned the world to its people.'

So he said to him, 'Sleep then, my friend.'

Obaid, the son of 'Umar, said, "Jesus, the Son of Mary, used to wear hair clothing, and eat wild fruits, and he had no son to die, and no house to be demolished, and he stored up nothing for the morrow. He slept wherever the evening overtook him."

Jesus, the Son of Mary, used to take nothing with him but a comb and a jug. Then he saw a man combing his beard with his fingers, so he threw away the comb; and he saw another drinking from a river with the palms of his hands, so he threw away the jug.

Jesus, said to the disciples, Take the places of worship as houses, and the houses as a lighting places; and eat wild vegetables, and drink pure water, and escape safe from the world.

Jesus, the Son of Mary, said, 'In the last days there will be learned men who teach abstinence in the world but will not be abstinent themselves, who will teach men to take delight in the next world but will not take delight in it themselves, and who will warn men against coming before rulers but will not refrain themselves. They will draw near to the rich and keep far from the poor; they will be pleasant to great men but will shrink from humble men. Those are the brethren of the devils and the enemies of the Merciful.'

The following is transmitted from Jabir, from Laith: A man accompanied Jesus, the Son of Mary, and said, 'I will be with you and will accompany you.' So they set off and came to the bank of a river and sat down to breakfast; and they had three loaves. They ate two loaves, and a third loaf was left over. Then Jesus, rose up and went to the river and drank, after which he returned, but did not find the loaf; so he said to the man, 'Who took the loaf?' 

He replied, 'I do not know.'

Then he set off with his companion and saw a gazelle with two of her young. The narrator said: he called one of them and it came to him; then he cut its throat and roasted part of it, and he and that man ate. Then he said to the young gazelle, 'Rise, by the permission of God.' 

When it arose and went away, he said to the man, 'I ask you by Him Who has shown you this sign, who took the loaf?' 

He replied, 'I do not know.'

Afterwards they came to a wadi with water in it and Jesus took the man's hand and they walked on the water. Then, when they had crossed, he said to him, 'I ask you by Him Who has shown you this sign, who took the loaf?' 

He replied, 'I do not know.' 

Then they came to a desert and sat down, and Jesus, began to collect earth and a heap of sand, after which he said, 'Become gold, by the permission of God, Exalted be He!' It became gold, and he divided it into three parts and said, 'A third is for me, a third for you, and a third for him who took the loaf.

Then he said, 'I am the one who took the loaf.'

He said, 'It is all yours.'

Jesus, then left him, and two men came to him in the desert while he had the wealth with him and wished to take it from him and kill him. He said, 'It is among us in thirds; so send one of you to the village to buy food for us to eat.'

They sent one of them, and he who was sent said to himself, 'Why should I divide this wealth with these men? I shall put poison in this food and kill them and take the wealth myself.' So he did so. 

And these two men said, 'Why should we give this man a third of the wealth? When he returns we shall kill him, and divide the wealth between us.' 

So when he returned they killed him and ate the food and died; and that wealth remained in the desert with those three men lying dead beside it. Then Jesus, passed them in that condition and said to his companions, This is the world, so beware of it.' 

It is said that Jesus, passed three people whose bodies were wasted and who were pale and said, 'What has brought on you that which I see?' 

They replied, 'Fear of the Fire.'

He said, 'It is God's duty to render secure him who fears.'

Afterwards he passed from them and came to another three, and lo, they were in greater emaciation and paleness, so he said, 'What has brought on you that which I see?' 

They replied, 'Desire for the Garden.'

He said, 'It is God's duty to give you what you hope for.'

After that he passed from them and came to another three, and lo, they were in still greater emaciation and paleness as though mirrors of light were over their faces, so he said, 'What has brought on you that which I see?' 

They replied, 'We love God, Great and Glorious is He.'

He said, 'You are those who are nearest to God; you are those who are nearest to God; you are those who are nearest to God.'

It is said on the authority of Muhammad, the son of Abu Musa, concerning Jesus, the Son of Mary, that he passed an afflicted man and treated him kindly and said, 'Oh God, I beseech You to heal him.'

Then God, Exalted is He, revealed to him, 'How can I heal him from that with which I am healing him?' 

It is said that Jesus, one day passed a hill in which he saw a cave. He drew near it and found in it a devotee whose back was bent, whose body was wasted, and in whom austerity had reached its utmost limits. Jesus greeted him and wondered at the evidences (of devotion) which he saw. So Jesus said to him, 'How long have you been in this place?' 

He replied, 'For seventy years I have been asking Him for one thing which He has not granted me yet. Perhaps you, O Spirit of God, may intercede for me concerning it; then possibly it may be granted.'

Jesus said, 'What is your requirement?' 

He replied, 'I asked Him to let me taste the amount of an atom of His pure love.'

Jesus said to him, 'I shall pray to God for you about that.' So he prayed for him that night, and God, Exalted is He, revealed to him, 'I have accepted your intercession and granted your request.'

Jesus, returned to him to the place after some days to see what the condition of the devotee was, and saw the cave had fallen in and a great fissure had appeared in the ground below it. Jesus, went down into that fissure and went some leagues in it and saw the devotee in a cave under that hill standing with his eyes staring and his mouth open. Then Jesus, greeted him, but he did not give him an answer.

While Jesus was wondering at his condition a voice said to him, 'O Jesus, he asked Us for something like an atom of Our pure love, and We knew that he was not able for that, so We gave him a seventieth part of an atom, and he is bewildered in it thus; so what would it have been like if We had given him more than that?' 

Whoever is familiar with the main events in the Prophet Muhammad's life, will already know that not long after he had begun calling people to worship God -and only God -he was taken on a miraculous night journey [al-'isra' w'al-mi'raj] on a winged mount called the Buraq with the angel Gabriel to Jerusalem- and from there through the seventh heavens, past the limit of forms, to the very Presence of God -not in the sense of physical proximity of course, for God is already closer to everyone than their jugular vein, but in the sense of spiritual nearness and intimacy. In each of the seventh heavens, he met one of the earlier Prophets, who had preceded him and one of these Prophets was Jesus. Thus we know from this that for the time being at least, Jesus is in one of the seventh heavens, and as yet has not experienced death.' 

The Prophet Muhammad, also confirmed on more than one occasion that towards the end of time Jesus would return to this world in order to destroy the Antichrist (the Dajjal) and his followers, and that after this had occurred, the way of Islam would be established throughout the world. Among the many hadith which record what the Prophet Muhammad said about Jesus, are these: 

It has been said by Ibn Mas'ud, that the Prophet Muhammad, said, 'On the night of the 'isra' [the night journey], I met my father Abraham, Moses and Jesus, and they discussed the Hour. The matter was referred first to Abraham, then to Moses, and both said, "I have no knowledge of it." 

'Then it was referred to Jesus, who said, "No-one knows about its timing except God; what my Lord told me was that the Dajjal will appear, and when he sees me he will begin to melt like lead. God will destroy him when he sees me. The Muslims will fight against the disbelievers, and even the trees and rocks will say, 'O Muslim, there is a disbeliever hiding behind me - come and kill him!' 

God will destroy the disbelievers, and the people will return to their own lands. Then Gog and Magog will appear from all directions, eating and drinking everything they find. The people will complain to me, so I will pray to God and He will destroy them, so that the earth will be filled with their stench. God will send rain which will wash their bodies into the sea. My Lord has told me that when that happens, the Hour will be very close, like a pregnant woman whose time is due, but her family do not know exactly when she will deliver." -[Ahmad ibn Hanbal: Musnad, 1375). 

These events are described in greater detail in the following hadith: an-Nuwas ibn Sam'an said, 'One morning the Prophet, spoke about the Dajjal. Sometimes he described him as insignificant, and sometimes he described him as so dangerous that we thought he was in the clump of date-palms nearby.When we went to him later on, he noticed that fear in our faces, and asked, "What is the matter with you?" 

We said, "O Messenger of God, this morning you spoke of the Dajjal; sometimes you described him as insignificant, and sometimes you described him as being so dangerous that we thought he was in the clump of date palms nearby." 

The Prophet, said, "I fear for you in other matters besides the Dajjal. It he appears whilst I am among you, I will contend with him on your behalf. But if he appears while I am not among you, then each man must contend with him on his own behalf, and God will take care of every Muslim on my behalf. The Dajjal will be a young man, with short, curly hair, and one eye floating. I would liken him to Abdal-'Uzza ibn Qatan. Whoever amongst you lives to see him should recite the opening verses of Surat al-Kahf. He will appear on the way between Syria and Iraq, and will create disaster left and right. O servants of God, adhere to the Path of Truth." 

'We said, "O Messenger of God, how long will he stay on the earth?" 

He said, "For forty days, one day like a year, and one day like a month, and one day like a week, and the rest of the days will be like your days.' 

'We said, "O Messenger of God, for the day which is like a year, will one day's prayers be sufficient?" 

He said, "No, you must make an estimate of the time, and then observe the prayers." 

'We asked, "O Messenger of God, how quickly will he walk upon the earth?" 

He said, "Like a cloud driven by the wind. He will come to the people and call them [to a false religion], and they will believe in him and respond to him. He will issue a command to the sky, and it will rain; and to the earth, and it will produce crops. After grazing on these crops, their animals will return with their udders full of milk and their flanks stretched. Then he will come to another people and will call them [to a false religion], but they will reject his call. He will depart from them; they will suffer famine and will possess nothing in the form of wealth. Then he will pass through the wasteland and will say, 'Bring forth your treasures', and the treasures will come forth, like Swarms of Bees. Then he will call a man brimming with youth; he will strike him with a sword and cut him in two, then place the two pieces at the distance between an archer and his target. Then he will call him, and the young man will come running and laughing. 

"At that point, God will send Jesus, the Son of Mary, and he will descend to the white minaret in the east of Damascus, wearing two garments dyed with saffron, placing his hands on the wings of two angels. When he lowers his head, beads of perspiration will fall from it, and when he raises his head, beads like pearls will scatter from it. Every disbeliever who smells his fragrance will die, and his breath will reach as far as he can see. He will search for the Dajjal until he finds him at the gate of Ludd [Biblical Lydda, now known as Lod], where he will kill him. 

"Then a people whom God has protected will come to Jesus, the Son of Mary, and he will wipe their faces [i.e. wipe the traces of hardship from their faces] and tell them of their status in Paradise. At that time God will reveal to Jesus: I have brought forth some of My servants whom no-one will be able to fight. Take My servants safely to at-Tur.' 

"Then God will send Gog and Magog, and they will swarm down from every slope. The first of them will pass by the Lake of Tiberias, and will drink some of its water; the last of them will pass by it and say, 'There used to be water here.' Jesus, the Prophet of God, and his Companions will be besieged until a bull's head will be dearer to them than one hundred dinars are to you nowadays. 

"Then Jesus and his Companions will pray to God, and He will send insects who will bite the people of Gog and Magog on their necks, so that in the morning they will all perish as one. Then Jesus and his Companions will come down and will not find any nook or cranny on earth which is free from their putrid stench. Jesus and his Companions will again pray to God, Who will send birds like the necks of camels; they will seize the bodies of Gog and Magog and throw them wherever God wills. Then God will send rain which no house or tent will be able to keep out, and the earth will be cleansed, until it will look like a mirror. Then the earth will be told to bring forth its fruit and restore its blessing. 

On that day, a group of people will be able to eat from a single pomegranate and seek shelter under its skin [means, the fruit will be so large]. A milch-camel will give so much milk that a whole party will be able to drink from it; a cow will give so much milk that a whole tribe will be able to drink from it; and a milch-sheep will give so much milk that a whole family will be able to drink from it. 

At that time, God will send a pleasant wind which will soothe them even under their armpits, and will take the soul of every Muslim. Only the most wicked people will be left, and they will fornicate like asses; then the Last Hour will come upon them. -[Kitab al-Fitan wa Ashrat as-Sa'ah, 8.196-199]. 

The Prophet Muhammad also confirmed that after the Dajjal and his followers had been killed, Jesus would then follow the way of Muhammad, breaking all the crosses, because he is not the 'son' of God and he was not crucified, and marrying and having children and governing as a just ruler in accordance with the Qur'an and the Sunnah, and finally, after his death, being buried next to the Prophet Muhammad in Madina, where they will remain until they are brought back to life on the Day of Rising and Judgement. 

It has been transmitted by Abu Hurayra, that the Prophet Muhammad, said, 'By the One in Whose hand my soul is, the Son of Mary will soon descend among you as a just judge, and he will break the crosses, and kill pigs, and abolish the jizya, and wealth will pour forth to such an extent that no one will accept it, and one prostration (in prayer) will be better than the world and what it contains.' Then Abu Hurayra added, 'If you wish, you can recite, 'And there is not one of the People of the Book but will certainly believe in him before his death - and on the Day of Standing he will be a witness against them. -(4:159) [al-Bukhari]. 

And: 

It has been transmitted by Abu Hurayra, that the Prophet Muhammad, said, The Prophets are like brothers: they have different mothers but their way of life is one. I am the closest of all the people to Jesus, the Son of Mary, because there is no other Prophet between him and myself. He will come again, and when you see him, you will recognize him. He is of medium height and his colouring is reddish-white. He will be wearing two garments, and his hair will look wet. He will break the cross, kill the pigs, abolish the jizya and call the people to Islam. During his time, God will end every religion and sect other than Islam, and will destroy the Dajjal. Then peace and security will prevail on earth, so that lions will graze with camels, tigers with cattle, and wolves with sheep; children will be able to play with snakes without coming to any harm. Jesus will remain for forty years, then die, and the Muslims will pray for him.- (Ahmad ibn Hanbal: Musnad, 2: 406). 

And: 

It has been transmitted by Abu Hurayra, that the Prophet Muhammad, said, 'What will you do when the Son of Mary descends amongst you and leads you as one of you?' Ibn Abi Dhi'b, on the authority of Abu Hurayra narrated 'your leader amongst you'. 

Ibn Abi Dhi'b said, 'Do you know what the words "and leads you as one of you" mean?' 

I said, 'Explain these to me.'

He said, 'He will lead you in accordance with the Book of your Lord, may He be glorified and exalted, (the Qur'an), and the Sunnah of your Messenger.' -[Sahih Muslim]. 

And: 

'Abd' Allah bin Amr reported Muhammad, as saying, 'Jesus, the Son of Mary, will descend to the earth, will marry, have children, and remain forty-five years, after which he will die and be buried along with me in my grave. Then Jesus, the Son of Mary, and I shall arise from one grave between Abu Bakr and 'Umar.' -[Ibn al-Jauzi, Kitab al-Wafa']. 

And:

It has been transmitted by 'Abdullah ibn 'Umar that the Prophet Muhammad, said, 'I dreamt at night that I was at the Ka'ba, and I saw a dark man like the most handsome of dark men you have ever seen. He had hair reaching to between his ears and his shoulders like the most excellent of such hair that you have seen. He had combed his hair, and water was dripping from it. He was leaning on two men or on the shoulders of two men doing tawaf around Ka'ba. I asked, "Who is this?" 

It was said, 'Jesus, the Son of Mary.' Then we were with a man with wiry hair and blind in his right eye, as if it was a floating grape. I asked, "Who is this?"
It was said to me, "This is the Antichrist." -[Imam Malik; al-Muwatta', 49: 2.2]. 

Many of those who profess to be followers of Jesus today are often totally unaware of the deep spiritual connection which exists between Jesus and Muhammad, and indeed are more accustomed to regarding those who profess to be followers of Muhammad as 'them' and not 'us', and even as 'the enemy'. It is clear from all the above Hadith, however, that Jesus is indeed a Prophet of Islam - and that the only way to follow Jesus today is by following the way of Muhammad, for, as we have seen, this is what Jesus himself will do when he returns to this world. And if he were to walk up to you right now, then Jesus, would say, 'If you wish to follow me - then follow Muhammad!' 

It has been transmitted by Abu Hurayra, that the Prophet Muhammad, said, 'By Him in Whose hand is the life of Muhammad, whoever of the Jews or Christians hears about me, but does not affirm belief in what I have been sent with (the Qur'an), and dies in this state, will be one of the inhabitants of the Fire of Hell.' -[Sahih Muslim]. 

It has been transmitted by Abu Musa al-Ash'ari, that the Prophet Muhammad, said, 'If anyone believes in Jesus the Son of Mary and then believes in me, then he will have a double reward.'-[Sahih Bukhari]. 

It has been transmitted by 'Ubada, that the Prophet Muhammad, said, 'Whoever bears witness that there is no god except God, alone without any partner; and that Muhammad is His slave and His Messenger; and that Jesus is the slave of God and His Messenger and His Word which he bestowed on Mary and a Spirit from Him; and that the Garden is true and the Fire is true, then God will make him enter the Garden, however few his good actions may have been. -[Sahih Bukhari]. 

Abu Hurayra reported, God's Messenger, as saying, 'I am the nearest of kin to Jesus, the Son of Mary, in this world and in the next. The prophets are brothers, sons of one father by co-wives. Their mothers are different, but their way of life is one. There has been no prophet between us.' (al-Bukhari and al-Muslim) 

[Here, The prophets are brothers: they are all the same; there is no distinction between them. 

Sons of one father: They all declare one doctrine - La ilaha illallah. There is no God but Allah, the One. Nothing can be associated with Him in His Divinity. 

Their mothers are different: Each Prophet has been sent to a particular people at a particular time.]

The Prophet of the time has had revealed to him a Sunnah, or life form, a practice, a social pattern by which his community should live. Whenever a new Prophet came to a people, he brought a new form of this Sunnah to accord with the new age. This is the Shari'ah or Road of the Prophets. Thus, with the coming of Prophet Muhammad, the Divine Transaction is complete. Messengership is sealed in the last revealed Book, the Glorious Qur'an. 

Prophethood is sealed with the Shari'ah and the Sunnah of the compassionate Prophet, Muhammad. The science of worship, itself the means of approach to God, is sealed in the Book (al-Qur'an) and the Sunnah of the first of the sons of Adam. The Way of Jesus, Prophet of Islam, is over. The Way of Muhammad, Prophet of Islam, has begun. 

This verse of the Qur'an, the last to be revealed, disclosed the tremendous matter to be complete: This day I have perfected your way of life for you, and I have completed My blessing upon you, and I have chosen Al-Islam for you as your way of life. -[Qur'an 5:3]. 

The End.

Not Yet Verified. 

Sources:

The Qur'an. 

Jesus, Prophet of Islam, Muhammad Ataur Rahim

The Hadith Collections of Imam al-Bukhari and Imam Muslim. 

Al-Muwatta' of Imam Malik, (tr. by 'A'isha 'Abdarahman), 1982. 

Alton, Religious Opinions of Milton, Locke, and Newton, 1833. 

Anderson, Norman, The Worlds Religions, 1975. 

Backwell, R.H., The Christianity of Jesus, 1972. 

Bainton, R.H., The Hunted Heretic, 1953. 

Beattie, The New Theology and the Old, 1910. 

Belloc, An Open Letter on the Decay of Faith, 1906. 

Biddle, John, True Opinion Concerning the Holy Trinity (Twelve Arguments), 1653. 

Bigg, The Origin of Christianity, 1909. 

Blackney, E.H., The Problems of Higher Criticism, 1905. 

Brown, David, The Structure of the Apocalypse, 1891. 

Brown, W.E., The Revision of the Prayer Book- A Criticism, 1909. 

Bruce, Frederick, Jesus and Christian Origins Outside the New Testament, 1974. 

Bruce, F.R, The New Testament Documents, 1943. 

Bruce, F.F., The Books and the Parchments, 1950. 

Burnet, Gilbert, An Abridgement of the History of the Reformation. 

Bury, Arthur, The Naked Gospel, 1699. 

Carmichael, Joel, The Death of Jesus, 1962. 

Carnegie, W.H., Why and What I Believe in Christianity, 1910. 

Caiy, Parsons and Pagans - An Indictment of Christianity, 1906. 

Celsus, Arguments of Celsus (tr. Lardner), 1830. 

Chadwick, H., Alexandrian Christianity, 1954. 

Chadwick, H., The Early Church, 1967. 

Charming, W.E., The Character and Writing of Milton, 1826. 

Charming, W.E., The Superior Tendency, of Unitarianism, 1831. 

Chapman, Colin, Christianity on Trial, 1974. 

Chapman, John, The Condemnation of Pope Honorius, 1907. 

Charles, R.H., The Book of jublilees, 1917. 

Charles, R.H., The Apocrypha and Pseudo-Epiapapha of the Old Testament, 

Chesterton, G.K., Orthodoxy, 1909. 

Chillingworth, The Religion of the Protestants. 

Cooke, Rev., Reply to Montgomery, 1883. 

Cooke, Rev., True to Himself, 1883. 

Corelli, Marie, Barnabas - A Novel, 1893. 

Corelli, Marie, Council of Nicea and St Athanasius, 1898. 

Cox, Edwin, The Elusive Jesus. 

Culligan, The Arian Movement, 1913. 

Cummins, G.D., The Childhood of Jesus, 1972. 

Cunningham, Francis, A Dissertation on the Books of Origen Against Celsus, 1812. 

Davies, Paul and Rabbinic Judaism. 

EHnwiddie, The Times Before the Reformation, 1883. 

Disciple, Gospel of the Holy Twelve. 

Emlyn, T., An Humble Enquiry into Scripture, 1756. 

Everett, C.C., Theism and the Christian Faith. 

Frend, W.H.C., Persecution in the Early Church. 

Frend, W.H.C., The Rise of the Monophysite Movement. 

Frend, W.H.C., Coulthurst's Blunders Exposed, 1788-89. 

Froude, The Lift and Letters of Erasmus, 1916. 

Gannett, D., Francis David, Founder of Unitananism, 1914. 

Gibson, J.M., Inspiration and Authority of the Holy Scriptures. 

Glover, T.R., Jesus of History, 1919. 

Goodspeed, E.J., The Letter of Barnabas, 1950. 

Goodspeed, E.J., The Apostolic Fathers, 1950. 

Gordon, Alexander, Heresy. 

Grant and Fridman, The Secret Sayings of Jesus, 1960. 

Green, Sir Isaac Newton's Views, 1871. 

Haines, Religious Persecution. 

Hall, L, The Continuity of Revelation, 1908. 

Harnack, Adolf, Christianity and History, (tr. Saunders), 1900. 

Harnack, Adolf, Outlines of the History of Dogma, 1900. 

Harnack, Adolf, What is Christianity?, 1901. 

Harris, J.R., Celsus and Aristedes, 1921. 

Harwood, P., Priestly and Unitarianism, 1842. 

Hastings, Dictionary of Christ and the Gospel. 

Hayne, S., The General View of the Holy Scripture, 1607. 

Hermes, Hermes - A Disciple of Jesus, 1888. 

Hone, W., The Apocryphal New Testament, 1820. 

Hort, F.J.A., Six Lectures on the Ante-Nicene Fathers, 1895. 

Huddleston, Toland 's History of the Druids, 1814. 

Hynes, S., The Manifesto, 1697. 

Ibn Kathir, The Signs before the Day of Judgement, (tr. Huda Khattab), 1991. 

Joyce, D., 77m? Jesus Scroll, 1973. 

Kaspary, J., The Life of the Real Jesus, 1904. 

Kaspary, J., The Origin, Growth, and Decline of Christianity, 1904-10. 

Kelly, J.N.D., Early Christian Creeds, 1949. 

Knox, W.L., The Sources of the Synoptic Gospels, 1953. 

Konstantinides, Saint Barnabas, 1971.

Lardner, N., A History of Heretics, 1780. 

Lardner, N., Two Schemes of Trinity, 1829. 

Lehman, Johannes, The Jesus Report, 1972. 

Lietzman, Hanz, A History of the Early Church, 1961. 

Lindsey, T., Two Dissertations, 1779. 

Lindsey, T., An Historical View of the State of Unitarian Doctrine, 1783. 

Lindsey, T., A List of False Readings of the Scripture, 1790. 

MacGiffert, A.C., The Apostles' Creed, 1902. 

MacGiffert, A.C., 77m? God of the Early Christians, 1924. 

MacGiffert, A.C., A History of Christianity in the Apostolic Age, 1897. 

MacLachlan, The Religious Opinions of Milton, Locke, and Newton, 1941. 

Madden, Life and Martyrdom of Savonarola, 1854. 

Major, John, 'Sentences'. 

Marshall, G.N., Challenge of a Liberal Faith, 1966. 

Marshall, G.N., Understanding of Albert Schweitzer, 1966. 

Masters, John, Baptismal Vows, or the Feast of St. Barnabas, 1866. 

Mellone, S.H., Unitarianism and the New Theology, 1908. 

Miller, K, The History of the Jewish People in the Age of Jesus Christ. 

Milton, J., The Christian Doctrine, 1825. 

Newman, J.H., Arionism of the Fourth Century, 1833. 

Oxyrhynchus, New Sayings of Jesus and Fragments of a Lost 

Gospel, (tr. Grenfell and A.S. Hunt), 1897. 

Parke, D.B., The Epic of Unitarianism, 1957. 

Patrick, John, The Apology of Origen in Reply to Celsus, 1892. 

Pike, E.R., Spiritual Basis of Nonconformity, 1897. 

Pike, J.A., If This Be Heresy, 1967. 

Pike, J.A., Time for Christian Candour, 1965. 

Pike, J.A., The Wilderness Revolt, 1972. 

Priestly, Joseph, A General History of the Christian Church, 1802. 

Priestly, Joseph, A History of the Corruption of Christianity, 1871. 

Priestly, Joseph, Socrates and Jesus, 1803. 

Priestly, Joseph, Three Tracts, 1791. 

Quick, Murid, The Story of Barnabas, 

Reed, Douglas, The Controversy of Zion, 1985. 

Reland, Adrian, Historical and Critical Reflections upon Mohametanism and Socianism, 1712. 

Reland, Adrian, Treatises concerning the Mohametans. 

Rice, Michael, False Inheritance, 1994. 

Robinson, J.A., Barnabas, Hermas and the Didache, 1920. 

Robinson, J.M., The New Quest of the Historical Jesus, 1959. 

Robinson, J.M, Problem of History in Mark, 1957. 

Robertson, J .M., The Historical Jesus, 1916. 

Robson, Rev. James, Christ in Islam, 1929. 

Ruinus, Commentary on the Apostles' Creed, 1955. 

Rylcy, G.B., Barnabas, or the Great Renunciation, 1893.

Sandmel, S., We Jews and Jesus, 1973. 

Savonarola, Verity of Christian Faith, 1651. 

Schmiedel, P.W., Jesus in Modern Criticism, 1907. 

Schokel, L.A., Understanding Bibical Research, 1968. 

Schweitzer, Albert, The Mysticism of Paul the Apostle, 1953. 

Schweitzer, Albert, Paul and his Interpreters. 

Schweitzer, Albert, The Kingdom of God and Primitive Christianity, 1968. 

Schweitzer, Albert, A Psychiatric Study of Jesus, 1958. 

Sox, David, The Gospel of Barnabas, 1984. 

Spark, Unitarian Miscellany. 

Spark, Christian Reformer. 

Stevenson, J., Creeds, Councils, and Controversies. 

Taylor, John, The Scriptural Doctrine of Original Sin. 

Thomas-a-Kempis, Imitation of Christ, (tr. John Wesley), 1903. 

Toland, John, The Nazarenes, 1718. 

Toland, John, Theological and Philosophical Works, 1732. 

Toland, John, Tetradymus. 

Towgood, Serious and Free Thoughts on the Present State of the Church, 

Vermas, G., Jesus, the Jew, 1973. 

Warchaurr, J., Jesus or Christ?, 1909. 

Whittaker, T., The Origins of Christianity, 1933. 

Wisaart, H.S., Socialism and Christ, the Great Enemy of the Human Race, 1905. 

Workman, H.B., Persecution in the Early Church, 1960. 

Harvard Theological Review, Theism and the Christian Faith, 1909. 

Islamic Horizons, Feb. 1985, Today's Gospel of Barnabas - Is it Authentic? 

This work is licensed under a Creative Commons Attribution 4.0 International License.