One of the most compelling theological insights in interfaith study is the way the Qur’an addresses beliefs held by different Christian communities across time. To understand the Islamic critique of the Trinity and Christian doctrines about Jesus and Mary, we must examine both the historical development of Christian theology and the Qur’anic verses in question.
1. Jesus and His Disciples Were Not Trinitarians
The New Testament portrays Jesus addressing his disciples in the 1st century CE—a time when the concept of the Trinity, as later defined, did not exist. The earliest followers of Jesus believed in one God and saw Jesus as a divinely chosen Messiah, not as one person of a triune deity.
The doctrine of the Trinity wasn’t formally articulated until the 3rd century, with Tertullian being the first to use the term Trinitas (Latin for Trinity). Even then, it was still in theological development. The full creedal definition came in the 4th century with the Council of Nicaea (325 CE) and the Council of Constantinople (381 CE).
The Qur’an addresses the faith of Jesus’s original disciples in the following verses:
Qur’an 61:14
"O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, 'Who are my supporters for Allah?' The disciples said, 'We are supporters of Allah.' And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant."
Qur’an 3:55
"[Mention] when Allah said, 'O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.'"
These verses affirm that Jesus’s disciples were monotheists and supporters of Allah, long before the Trinity entered Christian doctrine.
2. The Qur’an’s Address to Trinitarian Christians
By the 7th century, Christianity had fragmented into various sects—many of which held beliefs that departed from strict monotheism. The Qur’an addresses these deviations with direct theological critiques.
Qur’an 4:171
"O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, 'Three'; desist—it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs."
Qur’an 5:73
"They have certainly disbelieved who say, 'Allah is the third of three.' And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment."
These verses likely address common misunderstandings of the Trinity circulating at the time, especially among Christians with limited theological training in Arabia.
3. Mary and the Collyridian Heresy
Another striking Qur’anic verse references the elevation of Mary to divine status:
Qur’an 5:116
"And [beware] the Day when Allah will say, 'O Jesus, Son of Mary, did you say to the people, "Take me and my mother as deities besides Allah?"' He will say, 'Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.'"
This verse appears to refer to the Collyridians, a heretical Christian sect active in Arabia and Syria in the 4th century. They worshipped Mary as a goddess, possibly associating her with the Holy Spirit or divine feminine presence (Shekinah or Sakina). The Qur’an rejects such beliefs as excess and deviation from monotheism.
4. A Shared Message: Jesus in Islam and Early Christianity
Dr. James Tabor, in The Jesus Dynasty, draws fascinating parallels between the historical Jesus and Islamic theology:
"Muslims do not worship Jesus... nor do they consider him divine, but they do believe that he was a prophet or messenger of God and he is called the Messiah in the Quran. However, by affirming Jesus as Messiah they are attesting to his messianic message, not his mission as a heavenly Christ... Like Islam, the book of James, and the teaching of Jesus in Q, emphasize doing the will of God as a demonstration of one's faith... If that be the case, then one of the most fascinating turns of history would be that the view of Jesus represented by the Jesus dynasty has survived, ironically, in aspects of Islamic tradition as well."
Conclusion
The Qur’an presents a critique of doctrines that evolved after Jesus’s lifetime, including the Trinity and the deification of Mary. It affirms that Jesus and his disciples were monotheists, and that his true message was to call people back to the worship of one God, much like the teachings found in early Jewish-Christian writings such as the book of James and the Q source.
This perspective not only informs Islamic theology but also challenges readers to reconsider the historical Jesus through a broader Abrahamic lens—where faith is not merely belief, but sincere submission to the one true God.
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