This study examines Attar’s hagiography from the perspective of characterization and genesis of hero character. Further, it selects four narratives as samples of this text (Ibrahim Adham, Hassan Basari, Bayazid Bastami, and Hallaj) from one of the best Persian hagiography. This study which is based on Northrop Frye's theories represents that the hero character in Attar's hagiography is too close to the literary genres of Romans; hero in this genre is the transfigurated form of the mythological stories. The heroes of hagiography (mystics) reveal a form of heroes of the reference texts; at the top of the reference texts are the Quranic stories. Therefore, this study argues that lots of narratives in Attar's book have been borrowed from the Holy Quran's pattern of narratives. Accordingly, this influence has caused these narratives, regardless of their historical authenticity, to be more believable for their audiences and the authority of this text is originated from this credibility.

Literary Engagement: Comparative Study of Schimmel’s Garden of Myrtles and Attar’s Tadhkirat-ul-Awliya Abstract Traces of literary engagement and influence have always been well evident in different tribes and cultures. Tourists, orientalists and literary figures have taken effective steps in this concern. Annemarie Schimmel (7 April 1922 – 26 January 2003), the contemporary writer, translator, orientalist, researcher in Islam and gnosticism is an example of such orientalists, whose personality and scientific characteristics are well appreciated both in the world of Islam and the West. One of the most outstanding works of the scholar is `In the Garden of Myrtles: Studies in Early Islamic Mysticism’, written under the influence of Attar of Nishapur’s (c. 1145-c.) Tadhkirat ul Awliya. This study aims to introduce Schimmel, a contemporary scholar, who has taken effective steps to introduce the world of Islam, Shiism and gnosticism, while comparing and contrasting the two works, Tadhkirat ul Awlia and the Garden of Myrtles.

Tadhkirat al-Auliya is the only prose of Attar. This book consists of a main and a supplementary part. There are different opinions about the author of the supplement. Some say its author is Attar, and others believe that someone else wrote and added it to Tadhkirat al-Auliya. This study has analyzed and compared the cohesion of the main section of Tadhkirat al-Auliya with the supplementary section in two sample Tadhkiras; Hallaj Tadhkira from the main section and Khavvas Tadhkira from the supplementary section. The study is carried out based on systemic-functional Grammar of Halliday and Hasan, according to which each text is examined from the perspective of three metafunctions: ideational metafunction, interpersonal metafunction and textual metafunction. In the study of textual metafunction, the method of discourse in the context of the work is discussed. Cohesion is one of the factors that is explored in the analysis of textual metafunction along with other factors. In the study of these two Tadhkiras, it was found that, although the Khavvas Tadhkira is shorter than the Hallaj Tadhkira, the number of cohesive elements in it, except in one case, is higher than the Hallaj Tadhkira and it shows more structural cohesion. It should be noted that these differences are not very remarkable, and when these elements are put together, the results are thought-provoking. The closeness of the number of elements of cohesion reveals the stylistic similarity of Tadhkiras to the reader. Assuming that the author of both Tadhkiras is Attar, this slight difference can be due to the passage of time and the use of new sources, which has led to more cohesion in supplementary Tadhkira.

Tazkerat al-Awliya is one of the most important Persian mystical sources in describing the states and sayings of the great Sufis, which Attar Neyshabouri wrote using the sources written before him such as Tabaqat al-Sufiyya, Haliya al-Awliya, Resaleye Qosheiriyyeh, and Kashf al-Mahjoub. The most authoritative correction of this book was made by Reynold Allen Nicholson between 1322 AH/ 1905 to 1325 AH/ 1907. After that, in 2019, Shafiei Kadkani made another correction of Tazkerat al-Awliya which untied the conceptual knot of many of its words, combinations, and expressions. It also provided an opportunity for further research on this book. Nevertheless, there are errors in the corrected text. In this research, the descriptive-analytical method was used to highlight the shortcomings and irregularities in the correction of Tazkerat al-Awliya which can be divided into 7 general formats: 1) shortcomings in the original version, 2) deviations from the original versions, 3) distortions, 4) incorrect reporting, 5) misreading, 6) incorrect comments, and 7) other shortcomings. Library resources such as the original manuscripts and other manuscripts have also been used. The results of the research showed that the quality of correction in the first part of Tazkerat al-Awliya is not comparable to the second part due to the visible duality. The main reason for the duality of the book is the difference in its manuscripts, which is sometimes accompanied by the corrector’s errors.

Tabaghat Sufia of Ansari (fifth century) and Tazkirat al-Awliya Attar (sixth century), and the Nafahaat ol-Ons of Jami (ninth century) are among the biographies that for three consecutive periods with the sole purpose of teaching the basics of Sufism, and of course, according to the intellectual attributes, during his life, he has been exploring the dimensions of the elders' personality, including Abraham Adham. Abraham Adham is one of the great Sufis of the second century, which has attracted the attention of the biographers due to his significant role in the evolution of the principles of asceticism. In this study, with a look at the historical works and officials of the Sufis until the time of Jamie, we find that the focus is on the Sufi levels of Abraham, and Ansari, for some of his beliefs, The Sufis are preferred to Ibrahim, and they are merely Sufi, ascetic, and truster, but in Tazkirat al-Awliya, the later humanity of Abraham is superior to him, and he is considered to be the one who has become a man in the path of humanity, freethinking, popular warrior and ascetic. While Jami tries to merely portray Abrahim Adham as a moralist Sufi. In the paper, we also mention the possible reasons for these different visualizations. For example, Ansari is more concerned with Sufism and Sufi ways, Attar had more artistic looks and Jami preferred more reasoning approaches.

Layered stylistics is one of the new methods in analyzing literary texts. In this method, the text is examined in five layers: phonetic, lexical, syntactic, rhetorical and ideological, in addition to examining the stylistic features of the text, the author's thoughts and attitudes on various topics are revealed. Attar’s Tazkirat al-Awliya can be studied based on this method due to its linguistic and intellectual prominence. In this article, the authors have studied “Tazkirat al-Awliya” in three lexical, syntactic and rhetorical layers by analytical-statistical method and have dealt with the salient features of each layer. In this study, in the lexical layer, words have been selected with previous attitude and thought. In the syntactic layer, the arrangement and connection of sentences together is based on the author's purpose of the anecdote, and the choice of verbs, adverbs, prepositions and suffixes is made in order to induce the concept and according to the author's ideology. There is a lot of simile in the rhetorical layer, which increases the clarity and simplicity of the text. Attar's thoughts and ideology can be retrieved explicitly and implicitly in the study of all three layers.e salient features of each layer. In this study, in the lexical layer, words have been selected with previous attitude and thought. In the syntactic layer, the arrangement and connection of sentences together is based on the author's purpose of the.

According to theSymbolism importancein mysticalnarratives and necessity of interpretation in understanding of text and obtaining of narrative function، we have surveyed Signsnarrativesrelated totime and space in three original، authentic and effective texts: Kashf ul-mahjoob، Resale-ye Ghoshairie and Tazkirat al-Awliya. The results of this research show that many of the signs have multiple layers and have referential function. Signs of the time are usually a field to establish’’another time’’. Until the mystic can achievemystical experience via breakingtime or overcome it and sacred existence be reflected to him. Placesandtheir accessoriesarealsosigns with different Surface structure but uniquecode which have common meaning. Numerous Surface structures in different cultural horizons are device of transmission and reflection of the feeling and sacred and religious experience.

Ritual studies is an interdisciplinary area that encompasses a wide ranges of branches of humanities. According to the theory of rites of passage, the symbolic structure of ancient and mythological religions in different cultures has a specific pattern. The present study, by using an analytical-descriptive method, wants to answer the question that to what extent does the mystical passage of Abu Said Abul-Khayr,  which is reflected in ancient texts such as Tazkirat al-Awliya of Attār and Asrār al-Tawhid of Mohammad ibn Monvvar, correspond to the theory of rites of passage? The mystical passage of Abu Said Abul-Khayr is consistent with the three-phase pattern (separation, transition, and reincorporation) of Arnold van Gennep. Abu Said's mystical journey (suluk) which has been formed through a difficult and ritualistic process and is based on unique doctrinal and practical characteristics, eventually becomes an anti-structure in the Sufism of that time.