Farid ud-Din Attar, known as Attar of Nishapur, was one of the greatest Sufi poets whose “The Conference of Birds” is a masterpiece still illuminating the minds pursuing wisdom.
His lesser-known but no less valuable work, “Tadhkirat-ul-Awliya,” is also full of gems for everyone who searches for a way to the truth. This hagiographical collection of Muslim mystics is Attar’s only prose work. At the beginning of this work, he explains why he decides to write about God’s friends. Apart from his friends’ request for such a work, his desire to leave behind an heirloom or his love for these Sufis, saints and mystics, etc., he has another remarkable motive which is explained in a story about Junayd al-Baghdadi. When Junayd was asked about the benefit of these stories and anecdotes for the disciple, he said: “The words of God’s friends are like soldiers in the army of the mighty and glorious God. If the disciple’s heart is broken or feels down, he finds comfort from these soldiers and gets his strength back.” As proof of these words, Attar quotes this verse: “We narrate these anecdotes of Messengers to you that We may strengthen your heart through them. In these anecdotes come to you the truth, an appeal, and a reminder for the believers.”
Attar was a legendary Sufi himself. When Mongols martyred him, epic stories were told about him, like how he held his own head under his arm and rode his horse to find a grave for his body. This is a common motif invented by Muslims to honor great figures. Contemporary Turkish novelist, Yaşar Kemal, cites similar stories about saints made up of Anatolian people in his great novel, “Memed, My Hawk.” Unlike these epic stories spreading among common people, Attar’s stories are realistic, humble, and educational. He teaches us the Sufi way of life, their moral values, and innermost secrets by quoting their sayings.
In the first chapter of “Tadhkirat,” Attar tells us about Ja’far al-Sadiq. It is controversial as he cannot be labeled as Sufi, but later Sufis tried to find a lineage for their doctrine, and in their Sufi texts, they listed the friends of the prophet and his family as their pioneers because they thought they inherited their way from them. Looking at a story about Sadiq, we can understand why they did that:
One day, Ja’far al-Sadiq was seen wearing an expensive coat and someone criticized him, saying, “O, son of the Prophet! This is not how Ahl al-Bayt (People of the House) dressed.” Upon hearing that, Sadiq put his hand inside his coat to show the garment under it. It was made of itchy wool. He said: “The one on the outside is for the public eye, and this one is for God. I kept the one for God hidden and the one for the people open.”
It is often discussed by the first Sufi writers where the name Sufi came from and one of the most reasonable arguments is that it came from the word "suf," which means “wool.” Sufis preferred to wear wool because it was not expensive, it was humble and most importantly, they thought it was the clothing of the prophets. The wool represents their dislike for this world and disregard for its charms. It is more important to look at what they gave up wearing than what they wore. They refused to wear nice, high-profile clothes which would earn them honor among other people. They turned down self-indulgence and worldly esteem so that they could never get distracted and forget the real reason they were in this world.
In this story, Sadiq was wearing something itchy, which was probably made of wool. Figures like him and especially the Ashab as-Suffa, the companions of the prophet who were known for wearing wool, inspired Sufis in their choice of clothing. Theirs was a reaction to the new habits that emerged when Muslim societies were getting rich through conquests and getting in touch with other cultures. Sadiq represents the transitional period. His ancestors were real examples of pious life, and he knew how they dressed and the choice of dressing. He said: “It was for God.” He probably wore that to feel uncomfortable and always be reminded of his worthlessness in front of his Lord. But why would he wear an expensive coat on top of it which covered its austerity?
Hiding behind the luxurious, acting nonchalant in religious duties, or becoming invisible in the eyes of the community are the traits of Malamah. Malamah means “blame,” which became a doctrine for a group of pious Muslims who believed that righteousness should be practiced privately, or it would turn into a matter of dignity that would destroy the spiritual state of the disciple. Being anonymous among the people, hiding their good deeds, and even publicly committing sin are their hallmarks. This attitude is a veil covering and protecting their blessings, which keeps them away from any glorious feeling that does not fit the reality of a human being. A human being should carry the traits that suit his nature. He gets hungry; God feeds him; he gets lonely; He gives him company; he feels worthless; He puts him in a higher station, etc. That is the nature of men, being weak, dependent and distressed, and he should remember that in every step he takes.
It is probable that pious Muslims started their journey as Sufis, starving themselves, giving up their possessions, and disclaiming their titles and realized that this way of living was also admired by the public and turned into a trap for their “selves” striving to be free from any praise. That is when they turned their face to Malamah. That is why Sadiq wore an expensive coat over his Sufi shirt. He said, “The one on the outside is for the public eye” because he did not want any more praise or admiration, which would feed his striving self. He wanted to be blamed by the public so that he could never be conceited as it does not suit the reality of men.
Ibn Arabi, 12th century Sufi writer, and metaphysician, always speaks highly of Malamah in his works. He said: “They are the superior of their kind because they go beyond the habit within a habit,” which can be interpreted as it is their habit not to have a pattern. And this trait becomes a shield protecting them from the comfort and contentment that comes with the practice and the dangers of unnecessary appraisal from the public. And yet they continue their Sufi way of living and “this one is for God.”
Every story Attar tells carries a moral principle that can be a cure for modern audiences because he knows about human nature with its desires, flaws and weakness. He saw that through the stories and anecdotes passed down for generations and wanted to be a link in that chain. Moreover, his stories shed light on Sufism, why, how, and what Sufis abandon on their path to reality. In that respect, “Tadhkirat” can be a guidebook, and as we follow it, we will be familiar with the Sufi practices and find in them principles that can guide us in our own journey.
