Among the many prominent Sufis he identifies, Farid ud-Din Attar includes three renowned Islamic jurists: Imam Abu Hanifah (d. 767), Imam al-Shafi‘i (d. 820) and Imam Ahmad b. Hanbal (d. 855). Although celebrated as the greatest scholars of their eras and the founders of major legal schools, Attar specifically highlights their spiritual standing by counting them among the Sufis. He praises them for holding lofty stations in both the branches of jurisprudence and the principles of the tariqa (the Sufi path). Were these figures truly qualified as Sufis, or did Sufi writers simply attempt to legitimize their own spiritual path by incorporating such names into their genealogies? The answer to this question depends entirely upon the definition of Sufism itself.

In examining Attar’s description of Imam Abu Hanifah’s life, we encounter a portrait of modesty, simplicity and devotion. Like the Sufis – and more significantly, like the Prophet Muhammad prior to his first revelation – he practiced periods of seclusion. Furthermore, he wore wool, a garment now synonymous with Sufism but historically recognized as the traditional attire of the prophets.

Reflecting on the evolution of the path, the Sufi scholar Kalabadhi noted that Sufism was once a "reality without a name” but has since become a "name without a reality.” Etymologically, "Sufi” stems from suf (wool), denoting the simple, worthless and low-status garments of the pious. This choice of dress signifies that Sufis did not merely choose to wear wool; rather, they chose to abandon ostentatious, high-status attire that avoids public regard and worldly prestige. Before the term "Sufi” gained currency, the pious sought to emulate a lifestyle primarily modeled after the prophets, who were characterized by their profound modesty toward this world and their yearning for the next. Thus, the path of Sufism is defined not by a title, but by a choice: The decision to abandon the endearing fabrics of the elite for a life of modesty. It is this very indifference to the world that allows Attar to claim the great Imam Abu Hanifah for the Sufi genealogy.

It should be emphasized that it is not merely their clothing, but rather the unique perspective these Imams held regarding religious matters, that establishes them as exemplars of the Sufi path. For instance, it is reported that Imam Abu Hanifah once washed his garment after it was splattered by a tiny speck of mud. When asked why he would go to such lengths given that, as a jurist, he permitted a greater amount of dirt for prayer, he made a profound distinction: "That is fatwa (legal ruling), but this is taqwa (God-consciousness).

Taqwa signifies a deep consciousness and awe of God. Sufis regard it as far more than a simple emotion; they view it as a foundational spiritual station (maqam) to be realized on the path. Indeed, many Sufi masters describe taqwa as the very pillar of Sufism. For them, one must maintain a state of perpetual awe, fearing that even for a fleeting moment they might lose consciousness of their Lord.

Through Attar's hagiographical accounts, it becomes clear that this subtle sensitivity toward the Divine permeates the very fabric of the Imams' lives. He depicts Imam al-Shafi‘i as the preeminent exemplar of discernment, courage, and virtue, matched only by his immense generosity and knowledge. Attar describes him as the "Sultan of Sharia” and the "Evidence of Haqiqa,” highlighting his dual authority over both legal jurisprudence and spiritual reality.

Sufis dedicate their lives to the pursuit of knowledge specifically so they may practice it with precision. While some view this knowledge as a means to reach the ultimate reality, most regard it as the very unveiling of that reality. In either case, sacred knowledge is held in the highest esteem; thus, religious authorities like the imams are respected not only for their vast learning but for their actualization of that knowledge, which remains the ultimate goal.

This explains the emphasis on the relationship between the two scholars: Although Imam Ahmad b. Hanbal possessed an exhaustive knowledge of the Islamic sciences. He frequently sought the counsel of the Imam al-Shafi‘i. When questioned why he would sit at the feet of a young man instead of great scholars, he reportedly replied: "Because he understands the deeper meanings of what I have only memorized; he discerns the true reality of the reports.”

While it is a recurring theme in this literature to contrast formal knowledge with spiritual discernment, this particular story offers a deeper insight. Here, both imams are profoundly educated in both the formal and the spiritual sciences. This synthesis is precisely the point Sufi writers emphasize: That true authority arises when the "Sultan of Sharia” is also the "Evidence of Haqiqa.”

Imam Ahmad b. Hanbal is also presented as a figure of immense virtue whose focus on asceticism and trust in God mirrors the core concerns of early Sufism. This reinforces Attar's narrative: That the great founders of the legal schools were, at their heart, masters of the spiritual life. Moreover, as it has been reported, Ibn Hanbal’s respect for the Sufis of his time serves a dual purpose: It confirms his own spiritual mastery and provides a powerful defense for Sufism against its critics. His endorsement suggests that the legal and spiritual paths are essentially one, fortifying the Sufi claim to Prophetic legitimacy.

"Sufism” is not a title per se; it is the ascetic way of living inherited from the Prophet, signifying the realization of the knowledge attained through the Quran and the Sunnah. Historically, there were many who lived this "Sufi reality” long before the name existed, just as there were those who embodied the path without ever seeking the label. As the tradition consistently emphasizes, it is not the clothes or the rituals that define a Sufi, but a radical turning away from the world and a sincere, unwavering devotion to the path of God. Ultimately, these Imams prove that true knowledge transcends the mere memorization of reports; it is found instead in the profound discernment of their ultimate reality.