A Christian reflects on Imam Ja'far al-Sadiq: A figure of unity
Sometimes listening to the news, one would think that tension had always existed between Sunni and Shi'a Muslims and that from time to time this boils up into episodes of hatred. It is, of course, true that there are serious differences between the two communities about sources of authority but they share a common belief in God, the Qur'an, and Prophet Muhammad. There is a huge amount that is shared by both in the way in which they live out the Muslim way of life.
In practical terms, Sunnis and Shi'a have lived side-by-side in cities, towns and villages in many places in the world throughout history. They have shared the struggle to make a living and engaged in trade together. They shared the great events of life, both joys and sorrows, and marriages took place between members of the two communities. Important times of year, festivals and personalities are respected by both groups; one only has to witness the number of Sunnis who make pilgrimage to visit the shrine of Imam Husayn in Karbala. In western towns, where numbers of Muslims are few, people from both schools pray side-by-side in the same prayer rooms and mosques.
One of the remarkable things about the Sixth Imam, Ja'far al-Sadiq (c80-83/700-703 – 148/765) is the way in which he is a figure of unity within the Muslim community. He is the last Shi'a Imam to be recognised both by Ithna Asharis and Ismailis; the separation between the two communities occurred regarding who should succeed him as the Seventh Imam. Within the Shi'a communities, he is regarded as a master of jurisprudence(fiqh), laying down much of the code of living according to the way of Islam. Indeed, the Ithna Ashari school of life (madhhab) is called the Ja'fari School. It is also in this field of scholarship that his influence was most profound amongst the Sunni schools. He is included with respect in the chains of transmission (isnad) of many Hadith in the Sunni collections.
Imam Ja'far al-Sadiq was born and spent most of his life in Madina. Here he was steeped in the customary way of life (sunna) of the Prophet that was preserved there. This is a characteristic that he shared with one of his students, Malik ibn Anas (93/711 – 179/795), who went on to found one of the major Sunni schools, the Maliki School, which is dominant amongst Sunnis in North Africa. Malik in turn was the teacher of al-Shafi'i (150/767 – 204/820), who studied with him in Madina for many years, and who always referred to Malik simply as “The Teacher.” Al-Shafi'i would go on to found another of the major schools of Sunni Islam. For a time, al-Shafi'i taught in Makka, where one of his students was Ahmad ibn Hanbal (164/780 – 241/855), who would in turn go on to found the Hanbali School.
The founder of the fourth major Sunni school, Abu Hanifa (c80/699 – 150/767), was also a student of Imam Ja'far al-Sadiq. It is reported that they engaged in discussions about the correct way to deduce legal reasonings. Abu Hanifa favoured the use of analogy (qiyas), by which something similar to the question under discussion was sought, while Ja'far al-Sadiq insisted on logical reasoning (aql) to discern the correct solution. Abu Hanifa is reported to have said of Imam Ja'far al-Sadiq, “I have not seen anyone with more knowledge than Ja'far ibn Muhammad.” In this way, we can see a close relationship and indebtedness between all four of the Sunni schools and the teaching of Imam Ja'far al-Sadiq.
Turning to the Ismailis, their great jurist Qadi al-Nu'man (d.363/974), who was the author of Da'a'im al-Islam (“The Pillars of Islam”), shows a great dependence on Imam Ja'far al-Sadiq, whom he cites at length. The work was drawn up under the Fatimid Caliphs and serves as the principal source of guidance on the way of Islam for Musta'li Ismailis until today.
It is not only in the field of law that Imam Ja'far al-Sadiq serves as an important point of unity within the worldwide Muslim community (umma). He is held in great esteem by the sufis also. Many sufi writers trace their knowledge of the path that leads to spiritual closeness (tariqa) back to Ja'far al-Sadiq. The noted sufi writer, Attar (d. 618/1221), spoke of him as the one who had passed on more spiritual teaching and terminology than any other Imam. This was in part a reference to teachings on the hidden meaning of verses from the Qur'an. The Imam had identified four levels of meaning in the Qur'an in his works of commentary (tafsir): the meaning as written, the implied teaching, the hidden meaning relating to the spiritual world, and exalted spiritual doctrines. It was the level of the hidden, spiritual meaning that was reserved for the ‘friends of God’ (awliya) and thus taken up by the sufi writers and practitioners.
The Imam was a model of humility and asceticism, as can be seen from an account preserved by Attar, in which he was seen to be wearing a silken robe. When questioned about this, he invited the questioner to put his hand inside the sleeve, where he found a layer of prickly coarse lint. The Imam is then reported to have said, “This is for God and this is for men.”
By thus exploring the life of Imam Ja'far al-Sadiq, we see many common links and meeting points between different schools of Islam. This shows that the united umma is also naturally diverse. Through applying the light of truth, we can disprove frequent misperceptions suggesting division and disharmony amongst Muslims.
Written by: Chris Hewer