Which Quran verses mention Christians by name and what do they say? (e.g., Quran 5:82, 2:62)
Executive summary
The Qur’an mentions “Christians” (al‑Nasaara/ al‑Nasara, often translated “the Christians” or “those who say ‘We are Christians’”) across several passages that range from affirming shared belief and righteous people to warning about theological errors and political alliances; key verses include 2:62, 3:85 (interpretive), 5:14, 5:51–69, 5:82 and 9:30 as cited in mainstream translations and commentaries [1] [2] [3] [4]. Scholarly and popular commentators diverge on whether some verses are general ethical statements, historically contextualized, or subject to classical interpretive doctrines such as abrogation; this debate is reflected in sources that emphasize reconciliation and others that stress exclusivist readings [5] [6].
1. Which verses explicitly name “Christians” and what they state, in brief
The Qur’an explicitly groups “Christians” with “the Jews” and “the Sabians” in verses promising reward to believers who believe in God and the Last Day and do good (2:62; 5:69) and elsewhere refers directly to “those who say, ‘We are Christians’” in contexts that praise some Christians’ friendliness to Muslims (5:82) or note a covenant later neglected (5:14) [1] [2] [7].
2. Positive or inclusive statements: reward and affinity
Verses such as 2:62 and 5:69 state that those who believed, including Jews and Christians, and who believed in God and the Last Day and did righteousness will have their reward and need not fear or grieve, language used by commentators and interfaith writers to highlight common spiritual ground [1] [7] [5]. Surah 5:82 supplements this by noting that “you will find the nearest of them in affection to the believers those who say, ‘We are Christians,’” a line read by many sources as praise for humility among some Christians [2] [8].
3. Critical or cautionary passages: doctrinal warnings and political cautions
The Qur’an also contains warnings addressing Christian theology and behavior: 5:14 says God made a covenant with “those who say, ‘We are Christians’” but accuses them of neglecting part of their reminder, leading—according to the verse—to enmity until the Day of Resurrection [1]. Surah 9:30 explicitly reports that “the Christians say, ‘The Messiah is the son of Allah,’” a formulation scholars cite when the Qur’an critiques doctrines it sees as attributing divinity to Jesus [4]. Surah 5:51/5:52 is commonly cited as cautioning Muslims about taking Jews and Christians as political guardians or allies—an injunction commentators often situate in political or military contexts rather than as a total ban on friendship [3] [4].
4. Jesus, Mary and “People of the Book”: related mentions that shape the Christian portrait
While some verses name Christians, others reference Jesus (Isa) and Mary (Maryam) directly and treat them with respect as prophets and a chosen woman, shaping the Qur’an’s engagement with Christianity’s central figures and reinforcing the “People of the Book” category that appears in multiple verses and is used to negotiate legal, theological and social relationships [5] [7].
5. Interpretive disputes and theological agendas in the sources
Classical and modern sources disagree about how to reconcile inclusive verses (2:62; 5:69) with exclusivist readings that privilege Islam after Muhammad’s mission; some Muslim exegetes argue for abrogation or context, while critics and apologetic writers deploy these verses to support contrasting polemical points—examples include a contested claim that verses like 2:62 were superseded and online apologetic blogs that emphasize mutual respect [6] [9] [5]. Readers should note the editorial and theological orientations of popular sites: proselytizing or interfaith platforms stress commonality [5] [8], whereas polemical Christian apologetics highlight tensions and alleged abrogation [6].
6. What the provided reporting does not settle
The collected sources establish which verses name Christians and summarize their content, but they do not settle contested exegetical questions—such as whether particular injunctions are context‑specific, abrogated, or universally binding—or provide full classical tafsir chains for each verse; detailed hermeneutical conclusions require direct consultation of canonical commentaries and Arabic texts beyond these excerpts [1] [6].