In Islamic mysticism, “karamat” refers to acts and words that transcend human capabilities, believed to be issued by mystics. Among Sufis, there is considerable disagreement regarding the divine origin of these miraculous events. Attar of Nishabur is one of the authors who considers such phenomena to have divine roots and elaborately describes the miracles attributed to Sufi masters in his writings. In contrast, mystics like Hujwiri have remained indifferent to this aspect, often avoiding mention of such events. A study of the context of Attar’s era reveals that various factors contributed to his narrative choices—his historical period, the prevalence of diverse religious sects in Khorasan, natural and political events, his childhood upbringing, and especially his audience, composed largely of common people involved in the apothecary profession. All these elements played a significant role in his attention to karamat. Although the context backdrop of Hujwiri’s Kashf al-Mahjub also includes wars and natural phenomena, his time appears to have been relatively more stable than Attar’s. Attar’s ultimate goal in recounting these miracles was to guide people toward mysticism and encourage spiritual refuge in God, during an age in Khorasan beset by famine and insecurity brought on by repeated conflicts and disasters. This article seeks to explore the impact of context context on the narration of karamat and how these narratives respond to the social needs of Attar’s time.
Keywords: Mysticism, Context, Karamat (Miracles), Tazkirat al-Awliya, Attar of Nishabur, Kashf al-Mahjub
Introduction: In Islamic mysticism (Sufism), Karamat denotes extraordinary acts or utterances performed by mystics. These are miracles associated with mystics rather than prophets, encompassing events such as healing the ill, producing sustenance through supernatural means, and remaining unharmed in perilous situations. Karamat are not merely miraculous phenomena; they function as concrete indicators of a mystic’s spiritual rank and divine favor. These acts often served pedagogical purposes, instructing disciples and reinforcing ethical and spiritual principles. The present study seeks to identify the Karamat most frequently documented in Tazkirat al-Awliya and Kashf al-Mahjub, as well as to explore the underlying reasons for their prevalence.
Until the fifth and sixth centuries (AH), Karamat typically manifested either during a mystic’s unconscious state or as verification of a novice seeker’s spiritual trajectory. Subsequently, in later periods, they were increasingly invoked to assert a mystic’s authority and suppress dissent. Considerable debate exists among Sufis regarding the origin of Karamat. In certain biographical collections (tazkirat), these accounts are occasionally omitted, either due to the author’s inability to verify the reliability of narrators or owing to personal skepticism regarding the phenomenon.
Farid al-Din Attar of Nishabur represents one of the authors who ascribe a divine origin to Karamat. In Tazkirat al-Awliya, he provides detailed and extensive accounts of the mystics’ Karamat, surpassing both his predecessors and successors in elaboration. References to Karamat also appear in Hojwiri’s Kashf al-Mahjub, though these are generally less detailed than those in Attar’s work.
Materials & Methods:
This research was conducted using library-based data. This study was conducted using a descriptive-analytical method. It applies the Halliday–Hasan framework to contextual analysis.
Discussion & Results:
A literary text is inherently shaped by the social, economic, political, and cultural conditions of its time. The ensemble of these factors constitutes the context. Prevailing contextual circumstances exert such a strong influence on an author’s expression that they may either refrain from addressing certain subjects due to political sensitivities or, conversely, elaborate on specific issues to engage their readership. The audience of the mystic played a significant role in structuring the narrative, as authors tailored their accounts to resonate with ordinary people as well as the educated elite. The political and social instability of Khorasan during Attar’s lifetime rendered accounts of miraculous deeds particularly compelling for a populace seeking hope and spiritual guidance. By analyzing these contextual factors, the present study elucidates how such conditions shape both the content and purpose of mystical literature, highlighting the intrinsic connection between historical circumstances and literary expression.
Karamat further reflect the cultural and ethical values of the period, demonstrating which attributes were esteemed among mystics by their contemporaries. These miraculous events frequently conveyed moral teachings, reinforcing ideals of patience, generosity, and devotion to God. The repeated narration of Karamat contributed to the formation of a collective spiritual memory and identity among Sufi communities. Ultimately, the depiction of Karamat seeks to inspire faith, guide spiritual practice, and provide reassurance in periods of uncertainty or upheaval. The representation of Karamat also functioned to bridge the gap between mystics and the general populace, rendering complex spiritual concepts more accessible. Over time, these narratives helped preserve the spiritual heritage of Sufism across generations. A close examination of Karamat within their historical and social context facilitates a deeper comprehension of both the texts themselves and the socio-religious milieu in which they emerged.
During Attar’s lifetime, numerous conflicts occurred between the Saljuqis and the Kharazmshahis, leaving Khorasan perennially embroiled in warfare. In addition, invasions by the Ghoz from the east precipitated extended famines, while the catastrophic earthquake of Nishapur further compounded social and economic distress. Although Hojwiri’s Kashf al-Mahjub similarly reflects war and natural disasters, his era was marked by relatively greater stability. In such turbulent times, where calamities beset the populace from multiple directions, religious factions often employed fear-inducing accusations to assert influence. In these circumstances, people frequently became disoriented and despondent, seeking solace and hope wherever available. Attar’s narration of Karamat thus aimed to guide individuals toward mystical practice and encourage their return to God. This article demonstrates the impact of contextual factors on the narration of Karamat and explores how such narratives addressed the spiritual and social needs of Attar’s contemporaries. By magnifying the deeds of mystics, Attar sought to attract followers and direct them toward the divine path.
fifth-century (AH) Khorasan in Hojwiri’s work and sixth-century (AH) Khorasan in Attar’s, with all attendant wars, natural disasters, and sectarian conflicts shaping the discourse. The discourse participants comprise the mystics (Attar and Hojwiri) and the readership of their mystical texts. The discourse mode is characterized by the straightforward language of mystical literature, calibrated to the comprehension level of a general audience.

Conclusion:
The context of Attar’s era—an age marked by instability and fraught with economic, social, and political difficulties—led him toward an emphasis on karamat and encouraged him to call upon his audience to believe in such miracles. By contrast, the relatively stable period in which Hujwiri lived led him to overlook such matters.