Are different schools of theology considered co-valid in Sunni islam?

Sources

• ✓ 5:48 · Al-Maaida

  5:48 · Muhammad Marmaduke Pickthall

  وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةًۭ وَمِنْهَاجًۭا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

  And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced-out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.

• ✓ Tafsir Ibn Kathir on 5:48

  Sunni

  Tafsir Ibn Kathir · 5:48

  When Allah mentioned the Torah, which He revealed to His servant and messenger Moses (peace be upon him), He praised it and commended it, commanding its followers to adhere to it where such adherence was possible. He also mentioned the Gospel, praised it, and instructed its people to establish it and follow what is therein. This had been explained earlier. Then Allah began to mention the great Qur'an, which He revealed to His servant and noble messenger Muhammad (peace be upon him), saying: "And We have sent down to you the Book with the truth," meaning with absolute truth and certainty, without doubt, that it comes from Allah. He added: "Confirming what was before it of the Scripture," i.e., preceding scriptures which it references and affirms, and whose divine authentic nature it corroborates. Its revelation was exactly as foretold, which strengthened the conviction of those with insight and faith who followed Allah’s commands, adhered to His laws, and believed in His messengers. Allah says: "Indeed, those who were given knowledge before it, when it is recited to them, they fall upon their faces in prostration, and they say, 'Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.'" (Al-Isra 107-108) This confirms that what previous prophets foretold, including the coming of Muhammad (peace be upon him), is inevitable and guaranteed. Regarding the phrase "And a guardian over it," Sufyan al-Thawri and others narrated from Abu Ishaq, from al-Tamimi, from Ibn Abbas, that it means the Qur'an is entrusted or faithful over the previous scriptures. Ali ibn Abi Talhah narrated from Ibn Abbas that "al-Muhaymin" means trustworthy or guaranteed; the Qur'an is the trustee over every book before it. This meaning is supported by the views of Ibn Jurayj, who said the Qur'an acts as a witness over previous books; what matches the Qur'an therein is true, and what contradicts it is false. Others like Ibn Abbas, Mujahid, Qatadah, al-Suddi, and al-Awfi explained "al-Muhaymin" to mean witness, protector, or the ruling authority over previous books. These interpretations align closely in meaning; the name "al-Muhaymin" encompasses all these attributes. Allah made this great Book—the final scripture—comprehensive, supreme, and the most perfect, containing the best of what came before and adding further completeness not found elsewhere. Therefore, Allah appointed it as a witness, trustworthy guardian, and judge over all previous books. He Himself has guaranteed its preservation, as stated: "Indeed, We have sent down the Reminder, and indeed, We will be its guardian." (Al-Hijr 9) Some narrations from Ibn Abi Hatim report that Ikrimah, Sa'id ibn Jubayr, Atā' al-Khurasani, and Mujahid understood the phrase "and guardian over it" to refer to Muhammad (peace be upon him) being entrusted with the Qur'an. While their view is correct in meaning, it is less accurate linguistically and contextually. Ibn Jarir al-Tabari, after reporting Mujahid's opinion, rejected it, explaining that "al-Muhaymin" is linked to "confirming" and thus refers to the Book itself, not the Prophet personally. As for the command: "So judge between them by what Allah has revealed," it means: You, Muhammad, are to judge among all people—Arabs and non-Arabs, unlettered and those with previous scriptures—according to what Allah has revealed to you in this great Book and what has been established for you from the rulings of previous prophets that have not been abrogated in your legislation. Ibn Jarir confirms this interpretation. Ibn Abi Hatim narrated from Mujahid via Ibn Abbas that the Prophet was initially given the choice to judge or to refrain. When the verse was revealed commanding him to judge by what Allah revealed and not follow desires, he was commanded to decide according to the rulings in the Qur'an. The phrase "and do not follow their desires" means: Do not conform to their opinions or conventions that lead them to abandon what Allah revealed to His Messenger. Hence, the caution not to deviate from the truth to please ignorant, miserable people’s whims. Regarding the phrase "For each of you We prescribed a law and a method," Ibn Abi Hatim reported from Ibn Abbas that "Shari'ah" means a clear path or way; "Minhaj" is the system or way to be followed, synonymous with Sunnah (way or practice). Mujahid, Ikrimah, al-Hasan al-Basri, Qatadah, al-Dhahhak, al-Suddi, and Abi Ishaq as well confirm this interpretation. Some narrators hold the reverse—Sunnah then Shari’ah—but the first is more appropriate linguistically. This is an admonishment about the various communities and religions, considering the different laws sent to the respected messengers. These laws agree on monotheism, as established in authentic traditions such as in Sahih al-Bukhari from Abu Hurayrah, where the Prophet said: "We, the community of the Prophets, are brothers in faith; our religion is one"—meaning unity in the fundamental creed of oneness of Allah which all messengers carried and which every scripture includes. The legal systems, however, differ in commands and prohibitions; some things forbidden in one law may be permitted in another and vice versa, with varying degrees of severity. This diversity is due to Allah’s profound wisdom and serves as a test for humanity regarding obedience and disobedience. Saeed ibn Abi 'Aroubah, quoting Qatadah, explained that "For each We have given a law and a way" means each scripture has a way and a Sunnah, differing in specifics such as what Allah permits or forbids, to distinguish those who obey from those who rebel. The only true religion Allah accepts is monotheism and sincerity to Him, brought by all messengers. Some say the addressed are all the peoples, meaning: The Qur'an is made for you all, both Arabs and non-Arabs, to follow—a path and a clear way to sound objectives. Ibn Jarir’s narration from Mujahid supports this, and the first explanation is correct, indicated further by the statement: "And if Allah had willed, He could have made you one community." If the address referred solely to this community the phrase would be inappropriate, for the verse addresses all nations and shows Allah’s power to unify them under one law but chooses not to, thereby testing them in what He gave them. Ibn Kathir explains that Allah legislated different laws for each messenger, which He later abrogated through the final message sent to His servant and messenger Muhammad (peace be upon him), who was sent to all mankind as the seal of all prophets. This explains Allah’s statement: "And if Allah had willed, He could have made you one community, but He tests you in what He has given you." The purpose is to examine their commitment to their laws and reward or punish accordingly. The call "So race to good deeds" refers to competing in obedience to Allah and following His final law which nullifies earlier ones. The concluding phrases mean that all return to Allah on the Day of Resurrection, when He will inform them of their disputes, rewarding the truthful and punishing the deniers and rejecters who oppose clear and overpowering proofs. Al-Dhahhak said this exhortation pertains to the nation of Muhammad, and this first meaning is most evident. The repetition of the command to judge by what Allah has sent down and not to follow desires emphasizes the importance of judging solely by divine law and avoiding other opinions. Allah then warns: "And beware of them lest they tempt you away from some of what Allah has revealed to you," alluding to the enemies among the Jews who attempted to mislead the Prophet in matters Allah forbade, using deceit. The Prophet is warned not to be deceived by them, as they are liars, disbelievers, and betrayers. Should they turn away from the judgment that Allah commands, opposing His law, know that this is by divine wisdom and decree, that Allah turns them away from guidance due to their previous sins which caused their misguidance and chastisement. Many among people are wicked—meaning most people disobey Allah and oppose the truth despite great evidence. It relates a historical event narrated by Ibn Abbas that the leading Jews came to debate with the Prophet, hoping to mislead him. They proposed to bring their disputes to him for judgment and promised to believe if he ruled in their favor. The Prophet refused, and this verse was revealed commanding him to judge by what Allah revealed and rejecting the Jews’ demands. This report is transmitted by Ibn Jarir and Ibn Abi Hatim. Regarding the last phrase: "Do they seek the judgment of [the time of] ignorance? And who is better than Allah in judgment for a people who are certain [in faith]?" Allah reproaches those who abandon His clear laws—those perfect rulings containing all good and forbidding all evil—to instead adopt men’s ungrounded opinions and whims, just as the people of ignorance judged by errors and ignorance. Ibn Kathir likens this to rulers who adopt foreign policies and customs contrary to the Law of Allah, thereby becoming worthy of punishment until they return to divine law. Many scholars relate that judging by legislation other than Allah’s is equivalent to following the law of ignorance and renders one disbeliever, making fighting incumbent until they revert. Ibn Abi Hatim narrated that al-Hasan said whoever judges by other than Allah's law operates by the law of ignorance. Tawus used this verse to decide disputes. The faithful scholars transmitted that the worst in Allah's sight are those who seek to revive the ways of ignorance within Islam and unjustly shed blood. This completes the detailed explanation Ibn Kathir offers for this verse, covering the context, meanings, narrations, differing opinions, and the prophetic traditions reinforcing the commands therein.