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Similarly, Muhammad’s teaching in Surah 3 that Jesus’ mother was dedicated to the service of the temple and experienced angelic visions (Surah 3:35-37) was plagiarized from the apocryphal Gospel of James.
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This explains why in today’s Qur’an we have the narrative of the sleepers in a cave (Surah 18:9-26), which was a story that came not from the New Testament, but from oral and written Christian tradition concerning martyrs. Having failed to distinguish dominating Christian doctrines and stories from the canonical Gospels of the Church, Muhammad kept borrowing and perverting non-canonical elements and writings for adaptation to his Islamic creed and incorporation into the Qur’an. Muhammad, whose name we frequently see in the medieval Gospel of Barnabas 2, did exactly the same thing many centuries before Pseudo-Barnabas while founding his religion named Islam and devising a new scripture for himself. Likewise, fake Barnabas foolishly attempted to present a traditional teaching of the Church as an integrated part of Christ’s supposed Gospel when he claimed that Enoch and Elijah would come back at the end of times (GOB 52:2 compare this with the teaching of the Church fathers about Elijah’s return here). This is why it is not surprising to find in the forgery of Pseudo-Barnabas the non-biblical information (one that corresponds to nothing more than pure speculation) that Salome was Virgin Mary’s sister (GOB 209:1 compare this with the information given about Salome in the Catholic Encyclopedia( *). A person carefully examining the Gospel of Barnabas (GOB) 1 and comparing it with the four canonical Gospels of Christianity will notice that Pseudo-Barnabas turned traditional teachings and explanations of the Church into essential and indispensable parts of his Gospel version through the magic of falsification. As a consequence, the narratives of the canonical Gospels were not only modified for the sake of their adaptation to Islamic doctrines, but were also expanded to include some details that were missing from the original and canonical accounts. Since he lived in the medieval era, until his time the canonical Gospels had been interpreted and explained through traditional commentaries, and these commentaries had already become so significant and dominant in the Church that Pseudo-Barnabas did not see anything wrong with blending them into his re-written version of the canonical scripture. For instance, the author of the “Gospel of Barnabas” forged his apocrypha with the aim of distorting and replacing the canonical Gospels of Christianity. This is because by the time they form their creed and devise their scripture, their primary sources are supported by oral traditions that may have gained popularity to the point of supplementing the scripture. People who organize a new religion and forge a scripture of their own for any deceptive purpose (distortion and falsification) inevitably run the risk of giving themselves away as their borrowed material mirrors the time of their composition and betrays their will to present their forgery as an authentic and reliable scripture. Muhammad as the distorter of both the Torah and the Talmud