University of Isfahan Textual Criticism of Persian Literature 2476-3268 15 3 2023 09 23 Comparison and Analysis of the Common Sayings Between Tazkirat al-Awliya, Translation of the Qushayriyah Treatise, and Kashf al-Mahjoob based on Genette’s Intertextuality Comparison and Analysis of the Common Sayings Between Tazkirat al-Awliya, Translation of the Qushayriyah Treatise, and Kashf al-Mahjoob based on Genette’s Intertextuality 17 32 27256 10.22108/rpll.2023.135442.2153 FA Mahdi Mohammad Ghasemi PhD Student in Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature and Humanities, University of Isfahan, Isfahan, Iran Sayyedeh Maryam Rozatian Associate Professor of Department of Persian literature, Faculty of Literature and Human Sciences ,University of Isfahan, Isfahan, Iran Sayyed Aliasghar Mirbagherifard Professor of Department of Persian literature, Faculty of Literature and Human Sciences ,University of Isfahan, Isfahan, Iran Journal Article 2022 10 23 Attar Neyshabouri's Tazkirat al-Awliya is of a special stance among Persian mystical works. Attar has used the mystical works before himself to compile Tazkirat al-Awliya but did not act in the same way in using all the sources. The intertextual comparison of Tazkirat al-Awliya with pre-Attar texts is one of the methods through which the main sources of Attar can be accessed. This method can be adopted to analyze Attar's position as the author of a mystical literary text. In this study, the sayings related to "Reza" from Tazkirat al-Awliya have been intertextually compared with Kashf al-Mahjoob and the translation of the Qushayriyah treatise. The main question here is: What is the intertextual relationship of Tazkirat al-Awliya with the two previous mystical works? The results indicate that the intertextual relationships of Reza's sayings in these three works are placed in five categories: 1) direct intertextuality, 2) reductive intertextuality, 3) additive intertextuality, 4) multiple intertextualities, and 5) mixed intertextuality. Most of the intertextual relationships between Tazkirat al-Awliya and the translation of the Qushayriyah treatise are of direct intertextuality, and between Tazkirat al-Awliya and Kashf al-Mahjoob are of reductive intertextuality. This comparison shows that Attar has quoted the sayings subject to the motives he had in writing Tazkirat al-Awliya and the features of the previous texts. Removal of Arabic phrases, description, and interpretation constitute the changes that Attar has made in the sayings taken from Kashf al-Mahjoob. Introduction With the emergence of Islamic Sufism in the second century of Hijri, the creation of mystical works began gradually. At first, these works did not have a specialized approach and were mostly written based on Sharia-based topics. But from the 4th century on mystical opinions and thoughts were organized and codified so that they could be transferred to others in the form of educational texts. A significant part of the topics of these texts was explained by quoting sayings and anecdotes related to mystics. These sayings by being passed from one text to another created an intertextual chain among mystical works. Attar Neyshabouri's Tazkirat al-Awliya is one of the main links in this chain that has transferred the sayings and anecdotes of the previous works, mainly Arabic and a few Persian, with simple and didactic language to a literary and imaginative expression. Because the intertextual studies are considered a proper platform for analyzing common sayings and anecdotes in mystical texts, this study, it is applied to compare the sayings related to Reza in Tazkirat al-Awliya with two Persian pretexts of this work, to explain what method Attar had in quoting the sayings from previous texts and why he chose this method. Methods and Materials In this study, the position of the translation of the Qushayriyah treatise and Hojviri's Kashf al-Mahjoob among Attar's sources (focusing on Reza's sayings) are assessed through a descriptive-analytical method based on the intertextual approach and Genette’s theory of intertextuality. Findings The findings here indicate that Tazkirat al-Awliya has the most direct intertextual correlation with the Qushayriyah treatise translation. The most intertextual correlation between Tazkirat al-Awliya and Kashf al-Mahjoob is of a reductive type including the removal of description and interpretation and Arabic phrases. The additive intertextuality can be observed only between Tazkirat al-Awliya and the Qushayriyah treatise translation where a part has been added to the narration of the pretext to complete the meaning. Quotation of multiple intertextuality types is common among all three works. In this type of intertextuality, the narration of Tazkirat al-Awliya has a direct intertextuality with the translation of Qushayriyah treatise, and a reductive intertextuality with Kashf al-Mahjoob in the example found in Reza's sayings. Discussion and Conclusions The results indicate that examples of common sayings with one of the pre-texts can be found in Tazkirat al-Awliya which has been reduced in one part of the narration and increased or changed in another part. This type of intertextuality can be named ‘mixed’ examples and according to different examples, sub-categories can be obtained for it. In Reza's common sayings, there are two ‘mixed’ examples between Tazkirat al-Awliya and the translation of the Qushayriyah treatise and one ‘mixed’ example with Kashf al-Mahjoob. It is revealed that Attar made changes in Reza's sayings according to his taste. Removal of Arabic phrases and descriptions and interpretation of the pretext, lexical, morphological, and syntactic changes appropriate to the Persian language, and the increase of imaginative and emphatic elements are among the changes that Attar has made in quotation. Attar Neyshabouri's Tazkirat al-Awliya is of a special stance among Persian mystical works. Attar has used the mystical works before himself to compile Tazkirat al-Awliya but did not act in the same way in using all the sources. The intertextual comparison of Tazkirat al-Awliya with pre-Attar texts is one of the methods through which the main sources of Attar can be accessed. This method can be adopted to analyze Attar's position as the author of a mystical literary text. In this study, the sayings related to "Reza" from Tazkirat al-Awliya have been intertextually compared with Kashf al-Mahjoob and the translation of the Qushayriyah treatise. The main question here is: What is the intertextual relationship of Tazkirat al-Awliya with the two previous mystical works? The results indicate that the intertextual relationships of Reza's sayings in these three works are placed in five categories: 1) direct intertextuality, 2) reductive intertextuality, 3) additive intertextuality, 4) multiple intertextualities, and 5) mixed intertextuality. Most of the intertextual relationships between Tazkirat al-Awliya and the translation of the Qushayriyah treatise are of direct intertextuality, and between Tazkirat al-Awliya and Kashf al-Mahjoob are of reductive intertextuality. This comparison shows that Attar has quoted the sayings subject to the motives he had in writing Tazkirat al-Awliya and the features of the previous texts. Removal of Arabic phrases, description, and interpretation constitute the changes that Attar has made in the sayings taken from Kashf al-Mahjoob. Introduction With the emergence of Islamic Sufism in the second century of Hijri, the creation of mystical works began gradually. At first, these works did not have a specialized approach and were mostly written based on Sharia-based topics. But from the 4th century on mystical opinions and thoughts were organized and codified so that they could be transferred to others in the form of educational texts. A significant part of the topics of these texts was explained by quoting sayings and anecdotes related to mystics. These sayings by being passed from one text to another created an intertextual chain among mystical works. Attar Neyshabouri's Tazkirat al-Awliya is one of the main links in this chain that has transferred the sayings and anecdotes of the previous works, mainly Arabic and a few Persian, with simple and didactic language to a literary and imaginative expression. Because the intertextual studies are considered a proper platform for analyzing common sayings and anecdotes in mystical texts, this study, it is applied to compare the sayings related to Reza in Tazkirat al-Awliya with two Persian pretexts of this work, to explain what method Attar had in quoting the sayings from previous texts and why he chose this method. Methods and Materials In this study, the position of the translation of the Qushayriyah treatise and Hojviri's Kashf al-Mahjoob among Attar's sources (focusing on Reza's sayings) are assessed through a descriptive-analytical method based on the intertextual approach and Genette’s theory of intertextuality. Findings The findings here indicate that Tazkirat al-Awliya has the most direct intertextual correlation with the Qushayriyah treatise translation. The most intertextual correlation between Tazkirat al-Awliya and Kashf al-Mahjoob is of a reductive type including the removal of description and interpretation and Arabic phrases. The additive intertextuality can be observed only between Tazkirat al-Awliya and the Qushayriyah treatise translation where a part has been added to the narration of the pretext to complete the meaning. Quotation of multiple intertextuality types is common among all three works. In this type of intertextuality, the narration of Tazkirat al-Awliya has a direct intertextuality with the translation of Qushayriyah treatise, and a reductive intertextuality with Kashf al-Mahjoob in the example found in Reza's sayings. Discussion and Conclusions The results indicate that examples of common sayings with one of the pre-texts can be found in Tazkirat al-Awliya which has been reduced in one part of the narration and increased or changed in another part. This type of intertextuality can be named ‘mixed’ examples and according to different examples, sub-categories can be obtained for it. In Reza's common sayings, there are two ‘mixed’ examples between Tazkirat al-Awliya and the translation of the Qushayriyah treatise and one ‘mixed’ example with Kashf al-Mahjoob. It is revealed that Attar made changes in Reza's sayings according to his taste. Removal of Arabic phrases and descriptions and interpretation of the pretext, lexical, morphological, and syntactic changes appropriate to the Persian language, and the increase of imaginative and emphatic elements are among the changes that Attar has made in quotation.

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