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Muhammad's views on Christians were shaped through his interactions with them. Muhammad had a generally positive view of Christians and viewed them as fellow receivers of Abrahamic revelation ( People of the Book ).
According to historian Albert Hourani, initial interactions between Christian and Muslim peoples were characterized by hostility on the part of the Byzantines because they interpreted Muhammad in a biblical context as being the Antichrist. [46] The earliest known exponent of this view was John of Damascus in the 7th or 8th century. [47]
In contrast to the views of Muhammad in Islam, the Christian views on him stayed highly negative during the Middle Ages for over a millennium. [ 1 ] [ 2 ] [ 3 ] At this time, Christendom largely viewed Islam as a Christian heresy and Muhammad as a false prophet .
Christians and Muslims have differing views about the Holy Spirit. Most Christians believe that the Holy Spirit is God, and the third member of the Trinity. In Islam, the Holy Spirit is generally believed to be the angel Gabriel.
The earliest documented Christian knowledge of Muhammad stems from Byzantine sources, written shortly after Muhammad's death in 632. In the Doctrina Jacobi nuper baptizati, a dialogue between a recent Christian convert and several Jews, one participant writes that his brother "wrote to [him] saying that a deceiving prophet has appeared amidst the Saracens". [17]
Christian influences in Islam can be traced back to Eastern Christianity, which surrounded the origins of Islam. [1] Islam, emerging in the context of the Middle East that was largely Christian, was first seen as a Christological heresy known as the "heresy of the Ishmaelites", described as such in Concerning Heresy by Saint John of Damascus, a Syriac scholar.
[11]: 34–36 A similar hypothesis regarding the Gnostic Christian influence on Muhammad's beliefs about the crucifixion of Jesus has been proposed by Neal Robinson, senior lecturer of Religious studies at the College of St. Paul and St. Mary, in his scholarly monograph Christ in Islam and Christianity (1991, ISBN 978-0-7914-0558-1).
[n 1] Critics use this to argue that the Quran's author was mistaken about orthodox Christian beliefs, wherein Mary is a human and the third part of the Trinity is the Holy Spirit. On the other hand, Muslims argue that past Collyridian Christians have explicitly believed Mary to be a divine being.