In a previous article you stated:
Although they [the Nazarenes] accepted the divinity of Christ and his supernatural birth, the Nazarenes also maintained strict observance of Jewish laws and customs, a practice that had been dropped by the majority of Jewish Christians. They used a version of the Gospel in Aramaic called the Gospel According to the Hebrews, or the Gospel of the Nazarenes.
However, it is extremely unfortunate that the Injeel according to the Hebrews or the Gospel of the Nazarenes (which was probably the book referred to as ‘Injeel’ in the environment in which the Qur’an was revealed) is nowhere to be found anymore, as has been mentioned in the quote of the Encyclopedia.
My question is, was it just the Nazerene the Quran was referring to? What about the Nestorian monks who lived amongst the Arabs? Perhaps the Quran was making reference to them? Also, when the Quran refers to injeel does it refer to a gospel given to Christ (saws) or the gospel according to the apostles (though I’m unsure if the actual Apostles wrote these gospels)? I’ve heard some say that the Injeel was given to Jesus, but it wasn’t scripture in the sense that the Taurat and the Quran are, but rather inspiration to Jesus.
In his referred response “Do the Words ‘Torat’ and ‘Injeel’ in the Qur’an refer to the Original Uncorrupted Scriptures?” Mr. Moiz Amjad wrote that the Holy Qur’an must be referring to the Gospel well known to its addressees which apparently seems to be the version of the Nazarenes. As regards the matter of Nestorian Monks, they were originally Syrians until they were driven from there and settled in Persia. After the advent of Islam the creed also was spread across Iraq and China. Since they were not the direct addressees of the Qur’anic message it could not be addressed to them1.
We believe all the divine revelations were conveyed to the Prophets of Allah when required. This could either be direct inspiration, a written commandment or verbal message directly or through a messenger. A close study of the divine revelations shows that in the case of the Torah and the Qur’an, both the books were given a final arrangement once their revelation was completed. The Gospel was also a revelation of the Almighty which, because of the circumstances, could not go through the process of final arrangement like the Torah or the Qur’an. Thus Injeel remained an oral tradition with variations in the narrations of various individuals and was recorded quite sometime after Jesus passed away. People then canonized some of these narrations and declared the remaining apocryphal. This canonization, it should be noted was a human endeavor which is open to criticism. It entails that there may have been some other versions more accurate. Thus present Synoptic Gospels actually have a revelation mingled with human narration.
Tariq Mahmood Hashmi