Islam recognizes Christians as a people who received a divine scripture, the Injil (Gospel), through Prophet Jesus (`Isa) 57:27. This places them within the broader category of "People of the Scripture" (Ahl al-Kitab). The Quran affirms that Jesus was taught the Scripture and Al-Hikmah, and the Tawrah and the Injil, indicating a continuity of divine guidance through these prophets. Similarly, the Quran states that God is my Lord and your Lord, so worship Him, emphasizing the fundamental monotheistic call shared by all prophets, including Jesus. Tafsir Ibn Kathir elaborates that Jesus proclaimed to the Children of Israel to worship Allah alone, making it clear that he was a servant of God, not God Himself.

The Quran offers a universal principle of salvation, stating that [those who believed and those who were Jews or Christians or Sabeans - those who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord](2:62, 5:69). This verse, as explained by Tafsir al-Jalalayn, indicates that sincere believers from these traditions, who performed righteous deeds according to the Law given to them in the time of their Prophet, would be rewarded. However, Ma'arif-ul-Quran clarifies that after the revelation of the Quran and the prophethood of Muhammad ﷺ, "perfect obedience to Allah can only mean accepting Islam and following the Last Prophet Muhammad ﷺ." Therefore, this verse, while appearing to offer broad salvation, is understood as an invitation to Islam for those who lived before the final revelation and an assurance that past sins are forgiven upon embracing Islam. Tafsir Ibn Kathir confirms this, stating that after Muhammad's ﷺ mission, no deed is accepted unless it conforms to his Law.

Despite the shared lineage of prophethood, the Quran explicitly critiques core Christian doctrines. It clearly states that 5:72 and 5:72. Tafsir Ibn Kathir clarifies that these verses target specific Christian sects like the Monarchites, Jacobites, and Nestorites, who attribute divinity or sonship to Jesus or believe in a trinity. The Quran refutes these claims by asserting the absolute oneness of God: there is no god except one God.

The Quran also highlights the internal disagreements between Jews and Christians, noting how 2:113. This mutual rejection, according to Tafsir Ibn Kathir, demonstrates their "disbelief and stubbornness." Ma'arif-ul-Quran further explains that each group, in its malice, claimed exclusive right to Paradise without proof, having forgotten the essence of religion. Allah unequivocally asserts that 3:67], correcting the claims of both groups to Abrahamic heritage as solely their own 2:135, 2:140. Ultimately, [Allah will judge between them on the Day of Resurrection concerning that over which they used to differ](2:113, 22:17).

The Quran issues strong warnings to Muslims against adopting the religious practices or desires of Jews and Christians. Allah declares, 2:120. This is not merely a statement of fact but a directive for Muslims to recognize the fundamental difference in religious paths. Tafsir Ibn Kathir emphasizes this as "a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah." The Prophet Muhammad ﷺ reinforced this distinction, saying, "Jews and Christians do not dye their hair so you should do the opposite of what they do" (Sahih al-Bukhari 77:116; Sahih Muslim 37:125).

The concept of "guidance" is central here; the Quran asserts that indeed, the guidance of Allah is the [only guidance]. To follow the desires of Jews or Christians after receiving divine knowledge through the Quran would leave one without a protector or helper from Allah. Ma'arif-ul-Quran clarifies that this warning, though addressed to the Prophet ﷺ, is intended for all deniers, to make them realize the "dire consequences of their vanity."

The Quran also exposes the false hopes of exclusivity held by Jews and Christians, such as their claim that 2:111. Allah dismisses this as "wishful thinking" and demands proof. Tafsir Ibn Kathir highlights their further claim of being the children of Allah and His beloved, which Allah refutes by asking, 5:18. This underscores that salvation is not based on lineage or affiliation but on belief and righteous deeds.

The Quran provides specific guidance regarding the social and political interaction between Muslims and Christians. While promoting kindness and justice with non-belligerent non-Muslims, it cautions against forming deep alliances with those who are hostile to Islam: 5:51 allies of one another. And whoever is an ally to them among you - then indeed, he is one of them]. Tafsir al-Jalalayn explains that "patrons affiliating with them or showing them affection" is forbidden because they are united in disbelief. Tafsir Ma'arif-ul-Quran explains that "Muwalat" (close friendship and indiscriminating intimacy) is restricted to true Muslims, though "Muwasat" (sympathy, kindness, charitable help) and "Mudarat" (customary cordiality, politeness) are permissible with non-belligerent non-Muslims, especially for da'wah or safety. Dealings in business and employment are also permissible unless they harm the Muslim community.

However, the Quran also acknowledges differences in disposition among Christian communities. It states, 5:82. This distinction is attributed to the presence of priests and monks and because they are not arrogant, leading some to recognize the truth when they hear the Quran, with their eyes overflowing with tears. Tafsir Ibn Kathir recounts the story of the delegation from Najran and the King of Ethiopia (Najashi), who embraced Islam upon hearing the Prophet's recitation, exemplifying this affection and receptivity.

The Quran notes the Christian practice of monasticism, stating, 57:27. Tafsir Ibn Kathir explains that monasticism was an innovation, not a divine command, undertaken to please Allah, but often not maintained in its true spirit. Ma'arif-ul-Quran narrates a Hadith indicating that while early monasticism undertaken for the protection of faith by some Israelites might have led to salvation, the Prophet Muhammad ﷺ explicitly stated, "There is no monasticism in Islam" (referencing a hadith that is not explicitly in the provided corpus, but this commentary refers to one: "Every Prophet has Rahbaniyyah (monasticism); Jihad in the cause of Allah, the Exalted and Most Honored, is the Rahbaniyyah of this Ummah." - Tafsir Ibn Kathir on 57:27). This highlights Islam's emphasis on a balanced life within society rather than withdrawal, with Jihad in Allah's cause being the equivalent of monastic discipline for the Muslim Ummah. Furthermore, the Quran warns against prohibiting lawful and good things for oneself as a form of piety 5:87-88, an act considered a transgression and innovation (bid'ah) if done with the intention of reward.

The Quran and Hadith elaborate on the fate of Christians in the Hereafter. While those who disbelieve in the final message of Islam will face punishment, Allah will judge between all differing factions on the Day of Resurrection 2:113, 22:17. The Prophet Muhammad ﷺ stated that [We are the last (to come) but we will be the foremost on the Day of Resurrection, nations were given the Book (i.e. Scripture) before us, and we were given the Holy Book after them]Sahih al-Bukhari 0:0Sahih Muslim 7:28. This indicates the privileged position of the Muslim Ummah, guided by the final revelation. However, it is also stated that [whoever among the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire]Sahih Muslim 1:292.

The Prophet ﷺ also warned against imitating the practices of previous nations, including Jews and Christians, stating that Muslims would follow their ways "span by span and cubit by cubit" (Sahih al-Bukhari 96:50; Sahih Muslim 47:7). This prophetic warning underscores the importance of adherence to Islamic teachings and avoiding religious innovations that characterized earlier communities, such as taking graves of prophets as places of worship. The Prophet ﷺ repeatedly cursed Jews and Christians for this practice, warning his followers against it (Sahih al-Bukhari 23:142, 60:121; Sahih Muslim 5:24, 5:26, 5:27).

Christians are viewed in Islam as a people with a divine heritage who, over time, deviated from the pure monotheism of Jesus. The Quran invites them to Islam while detailing theological differences and providing guidance for Muslim interactions, emphasizing justice and tolerance balanced with firm adherence to Islamic principles. Their ultimate fate, like all of humanity, rests with Allah's divine judgment.