Heaven for All? 

The Qur’anic Contradiction on Jews, Christians, and Salvation

April 15, 2025

Islam claims to be the final and complete truth revealed to humanity:

“This day I have perfected for you your religion and completed My favor upon you…”
— Qur’an 5:3

It also insists that belief in Muhammad and the Qur’an is necessary for salvation:

“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

But in seeming contradiction to this exclusivist stance, the Qur’an also says this:

“Indeed, those who believed and those who were Jews or Christians or Sabeans — those [among them] who believed in Allah and the Last Day and did righteousness — will have their reward with their Lord. No fear will there be concerning them, nor will they grieve.”
— Qur’an 2:62 (also repeated in 5:69)

This verse is often quoted to suggest that Islam is inclusive and tolerant — that Jews and Christians can also go to Heaven.

But how can that be reconciled with other Qur’anic passages that clearly label Jews and Christians as disbelievers destined for Hell?

“They have certainly disbelieved who say, ‘Allah is the Messiah, the son of Mary.’”
— Qur’an 5:72

“The Jews say, ‘Ezra is the son of Allah’; and the Christians say, ‘The Messiah is the son of Allah.’… May Allah destroy them; how are they deluded?”
— Qur’an 9:30

“The punishment of those who wage war against Allah and His Messenger… is that they be killed or crucified…”
— Qur’an 5:33

This raises a sharp theological contradiction at the heart of Islam:

Can Jews and Christians go to Heaven — or are they condemned for disbelief?

Let’s examine this issue systematically.

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1. The Inclusive Verses: 2:62 and 5:69

These two verses appear to offer salvation to all monotheists, not just Muslims:

“Those who believe, and the Jews, and the Christians, and the Sabeans… if they believe in Allah and the Last Day and do righteousness…”

At first glance, it seems the Qur’an is recognizing the validity of other Abrahamic religions. These verses have been cited by Muslims to promote interfaith dialogue and tolerance.

But a closer look reveals ambiguity and contradiction.

Why?

Because other Qur’anic verses clearly state that belief in Muhammad and the Qur’an is mandatory:

“Say: If you love Allah, then follow me, and Allah will love you and forgive you your sins.”
— Qur’an 3:31

“Whoever disbelieves in Allah and His messengers… We have prepared for the disbelievers a humiliating punishment.”
— Qur’an 4:150–151

“Those who disbelieved from among the People of the Book… they are the worst of creatures.”
— Qur’an 98:6

So which is it?

Are Jews and Christians acceptable to God if they believe in God and the Last Day, or are they condemned because they don’t believe in Muhammad?

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2. Muslim Apologetics: Can the Contradiction Be Resolved?

To reconcile this tension, Muslim apologists offer several arguments:

❖ “The inclusive verses refer to Jews and Christians before Muhammad’s time.”

This is a common explanation. According to this view, 2:62 and 5:69 only apply to pre-Islamic monotheists — those who followed the earlier revelations before the advent of Islam.

But there’s a problem:

The verses do not mention “before Muhammad” or “before Islam.”
They use the present tense and refer to Jews and Christians as contemporary groups.

This interpretation is an external theological patch, not something supported by the text itself.

And if God wanted to distinguish between pre-Islamic and post-Islamic believers, why wouldn’t He say so explicitly?

❖ “They must still believe in Muhammad to be saved.”

This is a self-defeating explanation. If believing in Muhammad is still required, then the verses saying Jews and Christians can go to Heaven are misleading or meaningless.

What is the point of mentioning their salvation if they still need to become Muslims?

It’s like saying, “Christians can go to Heaven — as long as they stop being Christians.”

That’s not tolerance. That’s coercive exclusivity disguised as inclusivity.

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3. The Contradiction Is Real — and Theologically Fatal

Islam claims to be a consistent, internally coherent revelation from God. But these verses expose a deep doctrinal inconsistency:

Verses That Include Jews & Christians	Verses That Exclude Them
2:62 – Salvation for “believers, Jews, Christians, and Sabeans”	3:85 – “Only Islam is accepted”
5:69 – Same message repeated	5:72 – “They have disbelieved…”
—	9:30 – “May Allah destroy them”
—	98:6 – “They are the worst of creatures”

The Qur’an claims to be clear, consistent, and free of contradictions:

“Then do they not reflect upon the Qur’an? If it had been from any other than Allah, they would have found within it much contradiction.”
— Qur’an 4:82

But here we are — with a blatant contradiction in its theology of salvation.

You cannot simultaneously claim:

• That Christians can go to Heaven, and

• That Christians are disbelievers for calling Jesus “the Son of God” and will be punished eternally.

The logical contradiction is irreconcilable.

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4. The Dangerous Consequences of Doctrinal Ambiguity

This contradiction is not just theoretical — it has real-world implications.

• In interfaith contexts, Muslims quote 2:62 and 5:69 to portray Islam as pluralistic.

• But in Islamic jurisprudence and theology, verses like 3:85 and 5:72 are used to justify treating Jews and Christians as second-class citizens (dhimmis), or even as enemies.

This creates a dual message:

• One for outsiders — Islam is tolerant.

• One for insiders — only Muslims are saved.

And that duplicity undermines the claim that Islam is the one true, final, and universal religion of peace and justice.

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5. Conclusion: Which Islam Is True?

The Qur’an cannot have it both ways. Either:

• Jews and Christians can go to Heaven without believing in Muhammad — which makes Islam optional, not final.

Or:

• Jews and Christians are damned unless they convert to Islam — which makes verses like 2:62 and 5:69 deceptive at best.

Either option is theologically devastating:

• If Islam is not necessary for salvation, then Muhammad is not the final messenger and the Qur’an is not the final revelation.

• If Islam is necessary, then the verses claiming otherwise are false or misleading.

In either case, the internal contradiction reveals a deep flaw in the Qur’an’s claim to divine authorship.

A perfect revelation would not confuse such a foundational issue as who goes to Heaven and who goes to Hell.

If the Qur’an cannot give a consistent answer to that — how can it be the final word on salvation, morality, or truth?