A recurring question in interfaith discussions is whether Islam teaches that only one religion—Islam as preached by the Prophet Muhammad—is acceptable to God, and whether Islam views itself as replacing Judaism and Christianity in the way Christianity historically claimed to supersede Judaism.
Those arguing for Islamic exclusivism often cite the Qur’anic verse:
“Whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be among the losers.” (Qur’an 3:85)
Read in isolation, this verse appears to deny the validity of any religion outside Islam. However, the Qur’an also contains multiple passages that affirm the spiritual worth of other monotheistic communities.
Among the most frequently cited are these verses, repeated in two chapters:
“Indeed, those who believe, those who are Jews, Christians, and Sabians—whoever believes in God and the Last Day and does righteous deeds—will have their reward with their Lord. No fear shall come upon them, nor shall they grieve.” (Qur’an 2:62; 5:69)
At first glance, these statements appear contradictory. One verse seems to deny acceptance of any religion but Islam, while others explicitly affirm Jews, Christians, and Sabians as recipients of divine reward. The Qur’an further complicates the matter by explicitly framing religious diversity as part of God’s intent:
“If God had willed, He would have made you one community. But He tests you in what He has given you. So compete with one another in good works. To God you will all return, and He will inform you about that over which you differed.” (Qur’an 5:48)
This verse suggests that religious pluralism is not an accident of history but part of divine design. Ultimate judgment, according to the Qur’an, belongs to God alone and will only be clarified on the Day of Judgment:
“Then to your Lord you will return, and He will inform you concerning that over which you differed.” (Qur’an 5:48; see also 6:164, 32:25)
Two Meanings of “Islam”
A widely accepted classical interpretation resolves the apparent contradiction by recognizing that the Qur’an uses the word Islam in two distinct senses.
The first meaning is fundamental islam—submission to the one God. In this sense, Islam is not a historical religion that began in seventh-century Arabia, but the timeless orientation of all prophets and their followers, from Adam through Abraham, Moses, and Jesus.
The second meaning is Islam as the specific religious law and way of life revealed to the Prophet Muhammad.
Under this interpretation, Qur’an 3:85 refers to rejection of monotheistic submission to God (islam), not rejection of the historical community of Muslims (Islam). Jews, Christians, and Sabians who worship the one God and live righteously fall within the first category and are therefore included among those whose faith is acceptable to God.
This reading aligns with the Qur’an’s repeated assertion that Muhammad did not bring a new religion, but confirmed what had already been revealed:
“Indeed, this Qur’an is in the scriptures of the earlier peoples. Is it not a sign for them that the learned among the Children of Israel know it?” (Qur’an 26:192–197)
Humility and the Limits of Human Knowledge
The Qur’an consistently emphasizes that absolute religious truth is known fully only to God. Human beings—including prophets—possess limited knowledge.
The Qur’an quotes Jesus as saying to God:
“You know what is within myself, while I do not know what is within Yourself.” (Qur’an 5:116)
Similarly, Muhammad is instructed to say:
“I do not know what will be done with me or with you.” (Qur’an 46:9)
This theme of epistemological humility appears across the Abrahamic traditions. Moses is told he cannot see God directly, Jesus states that only God knows the Hour, and Muhammad responds to questions about the end of time by saying the one questioned knows no more than the one asking.
The Qur’an’s famous Throne Verse underscores this limitation:
“They encompass nothing of His knowledge except what He wills.” (Qur’an 2:255)
It is immediately followed by a foundational principle:
“There is no compulsion in religion.” (Qur’an 2:256)
Faith, in the Qur’anic view, cannot be coerced precisely because human knowledge is incomplete.
Religious Pluralism vs. Relativism
The Qur’anic acceptance of religious diversity does not amount to moral or philosophical relativism. Pluralism does not deny objective truth or ethical standards. Rather, it affirms that God alone possesses complete knowledge of that truth, while humans are accountable primarily for their conduct.
What ultimately matters, across religious boundaries, is justice, compassion, humility, and righteousness. This emphasis echoes the biblical teaching:
“What does the Lord require of you? To do justice, love kindness, and walk humbly with your God.” (Micah 6:8)
Abraham as a Unifying Figure
The Qur’an describes Abraham not merely as an individual, but as an entire community:
“Abraham was a community, obedient to God, a monotheist, and not among the polytheists.” (Qur’an 16:120)
If Abraham constitutes a single spiritual nation, then conflict between his descendants—Jews, Christians, and Muslims—is not a clash of civilizations but a form of internal strife that violates the very foundation of monotheism.
This vision parallels prophetic hopes found in earlier scriptures for reconciliation among Abraham’s descendants—a future in which rivalry gives way to shared worship and mutual blessing.
Conclusion
The Qur’an does not teach that salvation is restricted exclusively to members of the Muslim community. Rather, it affirms that sincere monotheists—those who believe in God, the Last Day, and act righteously—fall within God’s mercy, regardless of religious label.
Islam, understood in its deepest Qur’anic sense, is submission to God. That submission has taken multiple historical forms, and final judgment about religious differences belongs to God alone. Until then, the Qur’an repeatedly directs humanity not toward coercion or supremacy, but toward humility, ethical action, and competition in good works.