As a result of these religious tensions Albar's writings are characterized by contempt of all things Muslim and he considered Muhammed to have been the precursor to the Antichrist.
These Christians sought out martyrdom deliberately by verbally attacking Islam and Muhammed in areas of concentrated Muslim governance and religious worship, and consequently they were condemned for blasphemy.
[10] One method of achieving this goal was to import Latin literature from the North into the South of Spain, such as Augustine's City of God which would not have been a rare volume under Christian rule.
Believing death to be close at hand he received the anointing of the sick, a common choice for those on their deathbeds; it was a sacrament that could only be performed once in one's lifetime, and the penitent would live the rest of his or her life according to a very strict set of rules.
[15] Unlike Eulogius, Albar did not choose to become a martyr and did not spend time in jail, which suggests that he chose not to publicly attack Islam in a setting where it might get him arrested for blasphemy.
[16] Albar, Eulogius, and earlier their mutual teacher Speraindeo were the first Iberian Christians who systematically and theologically attacked Islam in their writings.
Jessica A. Coope observes in her book the Martyrs of Córdoba that Albar's writing, especially about Islam and Muhammed, "borders on hysterical'" but its execution was intelligent and calculated.
[20] In a short section of text Albar goes on to write: Muslims are puffed up with pride, languid in the enjoyments of the fleshly acts, extravagant in eating, greedy usurpers in the acquisition of possessions... without honour, without truth, unfamiliar with kindness or compassion... fickle, crafty, cunning and indeed not halfway but completely befouled in the dregs of every impurity, deriding humility as insanity, rejecting chastity as though it were filthy, disparaging virginity as though it were the uncleanness of harlotry, putting the vices of the body before the virtues of the soul.
In Daniel, he used passages traditionally interpreted as referencing the antichrist but substituted Muhammed where necessary to make him the antagonist of the Christians: Daniel speaks of the eleventh horn resulting from the breakup of a 'fourth beast' (traditionally Rome), which Albar reinterpreted to mean that Muhammed the praecursor antichristi sprang from the breakup of Rome to crush the Christian kingdoms.
Next, he connected the leviathan and the behemoth of Job 40 and 42, interpreted by Gregory as prefigurations of the antichrist, with Muhammed; he used these beasts as symbols for the Muslim-Christian antagonisms, especially in the surrounding context of the persecutions of the 850s.