The Ebionites followed a text known as the Gospel of Matthew to the Hebrews
they believed that Jesus was a prophet.
Waraqa bin Naufal was one of those Ebionites, or you can say that the Meccan suras of the Quran were the other version of the Ebionites Gospel…
and of course with some adds by muhammed because Muhammad was smart..
The Ebionites believed;
1. Jesus was a created human and not divine
2. Jesus was a teacher
3. Jesus was the expected Messiah
4.The Law of the Torah must be observed
5.Theirs was the earliest congregation of followers to Jesus, starting from around 30 AD
Several church fathers described how Ebionites rejected The Divinity of Jesus and The Atoning Death of Jesus.
According to those church fathers, the Ebionites emphasized the oneness of God and the humanity of Jesus. They considered Paul an apostate of the law who corrupted Jesus’ message.
Some scholars argue that the Ebionites survived much longer and identify them with a sect encountered by the historian Abd al-Jabbar ibn Ahmad around the year 1000. Another possible reference to surviving Ebionite communities in northwestern Arabia, specifically the cities of Tayma and Tilmas, around the 11th century, appears in Sefer Ha'masaot, the "Book of the Travels" of Rabbi Benjamin of Tudela, a rabbi from Spain. 12th century Muslim historian Muhammad al-Shahrastani mentions Jews living in nearby Medina and Hejaz who accepted Jesus as a prophetic figure and followed traditional Judaism, rejecting mainstream Christian views. Some scholars argue that they contributed to the development of the Islamic view of Jesus due to exchanges of Ebionite remnants with the first Muslims. However, Muslim theologians and those who accept their narratives of early Islam maintain that the Islamic view of Jesus was revealed in the Quran well before any significant Muslim encounter with Christians such as the Migration to Abyssinia. à from Wikipedia
List of some of those Ebionites who were im Arabia,
-Waraqah ibn Nawfal
-Pastor bani Saida
-Hashim ibn Abd al-Manaf Abdul Muttalib
-Abd Allah ibn ‘Abd al-Muttalib
-Abu Talib ibn ‘Abd al-Muttalib
-Said ibn Zayd
The cave of Hira where Muhammad
received his first revelation,
Muhammed was studying what he called the Religion of Abraham at the cave of Hira before received his first revelation. I assume that he was a monk!
Information on Gospel of the Ebionites
In The Other Gospels, Cameron makes the following observations: "The Gospel of the Ebionites (Gos. Eb.) is a gospel harmony preserved in a few quotations in the writings of Epiphanius (a church writer who lived at the end of the fourth century C.E.). The original title of this gospel is unknown. The designation customary today is based on the fact that this was the gospel probably used by the Ebionites, a group of Greek-speaking Jewish Christians who were prominent throughout the second and third centuries. Epiphanius incorrectly entitles this the 'Hebrew' gospel, and alleges that it is an abridged, truncated version of the Gospel of Matthew. Whereas the Gospel of the Ebionites is indeed closely related to Matthew, examination of the extant fragments reveals that much of the text is a harmony, composed in Greek, of the Gospels Matthew and Luke (and, probably, the Gospel of Mark as well). Although Irenaeus (late in the second century) attests to the existence of this gospel, we are dependent solely upon the quotations given by Epiphanius for our knowledge of the contents of the text."
The Gospel of the Ebionites omits the infancy narratives. The gospel presents both John the Baptist and Jesus as vegetarians, and Jesus says that he has come to abolish sacrifices. Cameron says, "Together with the sayings about the passover, this intimates a polemic against the Jewish Temple." This indicates that the Gospel of the Ebionites, like the Gospel of Matthew, addresses the issue of "Jewish identity after the destruction of the Temple." The solution offered to this problem is "to believe in Jesus, the true interpreter of the Law." Cameron suggests that the Gospel of the Ebionites was written in the mid-second century in Syria or Palestine.