The entirety of the Quran emphasizes the necessity of believing in it along with the Messenger (the Prophet Muhammad) ﷺ who brought it to them, as does the rest of Surat al-Baqarah in which this verse appears. Therefore, it should be understood in one or both of these ways:


1. It pertains to the followers of previous religions based on guidance revealed through the Prophets who were sent over the centuries: whoever followed these ways faithfully has their reward vouchsafed in the Hereafter, as the Quran came to confirm and fulfil the message of the earlier Prophets.
2. It calls upon all these communities (at the time of revelation and after) to enter into the true faith, as genuinely “believing in God and the Last Day” is only achieved by accepting all His Messengers including the Prophet Muhammad ﷺ. The only “good deeds” which are accepted are those done in line with the revealed guidance in the Quran and Sunnah (teachings of the Prophet).

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To understand a verse like this properly, we must look at it alongside such verses that emphasize that Muhammad ﷺ is a messenger sent by God to all mankind ([7:158](https://quran.com/7:158), [34:28](https://quran.com/34/28)), that command the People of the Book to believe in him ([5:19](https://quran.com/5/19)), that command mankind to believe in the Quran or emphasize that its message is for all nations ([25:1](https://quran.com/25/1), [68:52](https://quran.com/68/52)).


Does this verse endorse religions other than Islam?

This verse supports the overall message of the Quran that everyone must follow the true faith as conveyed by Prophet Muhammad ﷺ, the last prophet.


Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. They are people who were believers in Jesus before Muḥammad was sent. [Ibn ʿAbbās]
2. They are those who believed in Moses and followed his law until Jesus came, then believed in Jesus and followed his law until Muḥammad came. [Al-Suddī]
3. The hypocrites. [Sufyān al-Thawrī]
4. Those who were seeking Islam, such as Quss ibn Sāʿidah, Baḥīrā, Waraqah ibn Nawfal, and Salmān.
5. The believers from this community (ummah).

Who is intended by "those who believe" in this āyah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. A group of Christians known to be very soft in speech, described as ascetics who shave the middle of their heads. [Ibn ʿAbbās]
2. A group between the Christians and Magians who do not follow any religion. [Mujāhid]
3. A group between the Jews and Christians. [Saʿīd ibn Jubayr]
4. A group resembling Magians. [Al-Ḥasan, al-Ḥakam]
5. They are a sect of the People of the Book who read the Psalms. [Abū al-ʿĀliyah]
6. They are a group who pray towards the qiblah, worship angels, and read the Psalms. [Qatādah]

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7 .They are a group who say "There is no god but Allah" but do not have no (established form of) worship, no scripture, and no prophet. [Ibn Zayd]

Who are the *"Ṣabiʾūn"* mentioned in this āyah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Since various groups of disbelievers were mentioned alongside the believers, the phrase “whoever believes” refers back specifically to the believers.
2. It means whoever continues to maintain their faith. 
3. The first mention of faith refers (more broadly to those identifying as Muslims, including) to the hypocrites' verbal declaration of Islam, while the second refers to true belief in the heart.

Why is there a repetition of "those who believe" (*man āmana*) in this āyah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It is not abrogated. This opinion was held by Mujāhid, al-Ḍaḥḥāk, and others. They understood the verse to mean: "Indeed, those who have believed (i.e. the Muslims), as well as whoever comes to believe from among the Jews, etc."
2. It is abrogated (*mansūkh*) by the verse: "And whoever seeks a religion other than Islam, it will never be accepted of him" (3:85). This interpretation was mentioned by a group of commentators.