The manuscript of Kalam al-Muluk (1403 AH) is a Persian mysticism work in Persian written by Kamaluddin Haji Baba bin Mirza Jan Qazvini, one of the most prominent students of Sheikh Baha'i. The only version of this manuscript is kept in the library of the Majlis in 10294 entry. Kalam al-Muluk of Baba Jan Qazvini is about the circumstances and words of mystics and saints. Therefore, considering that it shows the author's mystical thoughts and ideas, and like most mystical texts, its prose is simple and far from ambiguity and complexity using simple and short sentences, its content is also a symbol of the rich mystical culture of Islamic Iran and the record of Persian-speaking mystics reflecting a manifestation of our Iranian identity and culture.The present article tries to answer the main question that why more than ninety percent of the mystical text of Babajan's theology is similar to Attar in terms of form and content via a descriptive-analytical method. The results of the research show that the mystical memoir of Kalam al-Muluk cannot be considered as an independent book, because the work is a writing and refinement of the memoirs of Attar. Since Babajan was a scriber and transcribed the works of mystics, it seems that he wanted to create an anthology of mystics’ lives.

Due to their written characteristics, mystic biographies are subject to the restrictions of recorded discourse. However, conversational features like turn-taking, participant’s tone and turn sequences, which are inserted in biographical dialogues, reproduce some spoken language rituals. These dialogues contain some implicit information that can be described and interpreted through a systematic approach to conversation. Tazkirat al-Awliya is the most remarkable mystic biography whose dialogues are organized by following several procedures of spoken language. However, its conversational potentials have not been examined through Conversation Analysis. Therefore, in the following paper, by applying Hymes’ conversational analysis model — known as SPEAKING model — we distinguish and analyze its most frequent speech events in descriptive and interpretive levels. The results indicate that despite the previous findings about dialogue in Tazkirat al-Awliya, which were limited to analyzing dialogue content, the conversational features are produced and formulated in such a way that they can reinforce the intended meaning the author/narrator was trying to convey. This phenomenon can be perceived by studying the author/narrator’s attempts in creating contextualized dialogues with classified and purposeful participants whose tones, conversational sequences, and turn-taking dynamics are profoundly articulated. Such features not only reveal the hierarchal structures of episteme among different groups of mystics, but also cross-examine their loyalty to this hierarchal system.

The collection of the precious heritage of mystical literature, despite the variety of themes and subjects, falls into the general category of interpretive texts, educational works, and biographies. Although these works have thematically followed their non-mystical examples, the style of Sufism in entering these categories has always been special. The present study seeks to identify a part of the collection of mystical memoirs entitled  Tabaqat Alsufia and to explain the genre position of these works. Investigating the historical course of ‘class writing’ and especially Tabaqat Alsufia and case evaluation of existing samples shows that the two works of Tabaqat Alsufia by Abu Abdul Rahman Solami Neyshabouri and Tabaqat Alsufia by Khajeh Abdullah Ansari can be considered as the most complete and best examples in the literary-mystical genre. Also, a brief comparison of  Tabaqat Alsufia with different genres of historiography and mystical memoirs and the study of the characteristics of superior examples show that although the aspect of recording events of  Tabaqat Alsufia is attributed to historiography, it is also attributed to the biography. Also, the biography feature links people to the autobiography, but the special structure of  Tabaqat Alsufia and the mission of classifying the mystical periods along with the various functions of this particular species, such as Sufi guidance and education, transmission of social and cultural values and beliefs of different periods, the expression of social and sectarian customs and traditions have been more important than the recording of events and biographies. Such features are so obvious and special that they introduce  Tabaqat Alsufia as an independent genre in the field of mystical literature.

Many of the themes in Madan a-Dorar, written by Mohammad Soleiman Morshedi, are consistent with mythological concepts, and mythological ideas play a significant role in shaping the contents of this biographical and mystical book. Madan a-Dorar is about the life and mystical experiences of Hajji Nasser Din Omar Morshdi. The present research attempts to study the mystical experience and stages of suluk (spiritual journey) of Naser al-Din Omar Morshedi based on the theory of Joseph Campbell by using analytical-comparative method. The aim of the present study is to investigate the degree of compatibility of the themes of the book with Joseph Campbell's theory and to show the cases in which mystical themes correspond to mythical themes. The results show that the mythological sanctity of the hero in Madan a-Dorar is the same as that of the gods and archetypes. According to Campbell's theory, the journey of the hero can be explained in three stages: departure, initiation and return. Morshedi, as a hero who seeks individuality, begins his spiritual journey with the call of a deer; he experiences the rebirth by crossing the threshold and exiting the womb of the cave. Finally, he passes the rite of initiation and returns and achieves a holy manifestation. At the end of this spiritual journey, the hero reaches a position beyond contradictions, and God is manifested to him in everything. In his mystical experience, Morshedi repeats the mythological patterns. Many of Madan a-Dorar anecdotes are consistent with the components of Campbell's hero's journey and only in some components there are differences.

Manaqib al-Arefin, authored by Shams al-Din Ahmad Aflaki, describes the life of Mawlawi family and the elders of Mawlawiyya Order. In this book, Aflaki portrayed mythological and surreal characters of the predecessors and contemporaries. Many mystical issues of Manaqib al-Arefin are consistent with mythological concepts; and mythological beliefs play a role in the formation of the contents of this mystical biography. This research has raised the question of which components of mystical themes of Manaqib al-Arefin are proportional to the mythological themes of Eliade. In this paper, Manaqib al-Arefin has been analyzed using a descriptive-analytical method and a mythological approach based on Eliade’s perspective to explain the extent of conformity between mysticism and myth. The results show that in this work, the hero has already been designated as a savior according to the archetypes. In Mawlawi’s life cycle, one can clearly see the stages of purification, renewal of life and manifestation; he performs the ritual of holy washing before entering his subconscious domain and prepares himself to join the assembly of holiness, and on his inner journey, he transcends the human requirements and attains the witnessing of God Exalted, the angels, prophets, and spirits. Moreover, in Manaqib al-Arefin, the roof of school and the bath pool are exemplary types of the center of the world where the earthly world and spiritual world join.

Mythology is an attempt to understand the ancient and strong roots of the people's cultural foundation. In this research, by the descriptive-comparative method of repetition and reflection of mythological rituals in a new era in the form of mystical acts and rituals, four mystical memoirs of Manaqib al-Arefin, Madan al-Dorar, Ferdows al-Murshediyeh, and Safvat al-Safa'a have been described using James Frazier's theory. The tradition of entrusting the body to stingers as religious and ritual ceremonies in the mystery and dissemination has a mythical aspect. Mystics, like humans- gods of mythical texts rain down with the capture of the forces of nature, and in the role of the human being, carry the burden of sins, disasters, and the sufferings of the general public. According to Frazier, the rituals of mystics’ death correspond to the cycle of nature, and their kingdom spirit is embodied in the existence of the living person. Words in the mystic-coded language based on homeopathic charm cause similar meanings. According to the diverging charm, separated fragments of mystics such as saliva, hair, blessing, clothes, and cloaks transmit the empathic effect remotely, and the mystic can impose his will on healing the sick or winning the war. Also, according to this theory, one of the reasons for the avoidance of eating meat is that the harms and undesirable states that are believed to exist in foods are caused by people.

Some customs are rooted in mythological beliefs and have subconsciously influenced and influenced the cultural community. These cultural elements have taken on a new guise in the mystical experiences of the Sufis and have been re-created in a disguised way according to the requirements of the time. The study of mystical memoirs shows that some mythical rituals are related to mystical practices and rituals in mystical texts and some of these mythical beliefs are manifested as a sacred virtue in the creation and character of godly human beings.

James Frazier in his book the Golden Branch has referred to many rituals and mythological archetypes that are the basis of this study. This descriptive-comparative study seeks to answer two questions: 1) which mythical rituals and beliefs have been used in mystical memoirs? 2) Which mythical beliefs have evolved in mystical memoirs and have been expressed in the form of mystical thoughts? It is worth mentioning that in this study, several mystical memoirs are cited, including Manaqib al-Arefin, Safvat al-Safa, Madan al-Dorar, and Ferdows al-Murshediyeh.

This study reflects mythological beliefs in mystical memoirs. The test of putting the body to the bites is one of the rituals of mystery and admiration. This is parallel to the mythical texts in mystical memoirs. The purpose of this type of austerity can also be considered as a breath of pain and a test of the resilience of the incumbents, which leads to their immortality and confirms their readiness to bear a great responsibility. Thus, the beliefs of the primitive people regarding the power of kings and supernatural persons, dressed in other clothes, have been repeated in mystical texts, and the power of mystics, like their predecessors, has no boundaries in influencing the circulation of nature.People who do not embody the power of God bring prosperity to themselves and other people by appealing to the supernatural. Sometimes mystics or human gods, according to Frazier's theory, play the role of rebellious human beings and, as representatives, bear suffering, calamities, hardships, and even death. These sacrifices, which were considered in the mythical mirrors of God, are also the perfect mystic in perfect mystical memoirs, and sometimes the followers of the elders are another example of rebellious and sacrificial personalities in the memoirs. On the subject of the death of man-God, there are similarities between mythological and mystical texts; the ceremony of death or ‘wedding’ in mystical memoirs can be considered as a metamorphosis of the celebration of prayer for spirits.The adaptation of the life cycle to the nature and gender of non-living beings, as well as the heavenly incarnation of the spirits of the dead in the existence of living beings, are among the issues that are evident in both memoirs and myths. Another point about the death of man-God is that some mystics believe that God has the power to continue to make changes in the life cycle of the ancient gods and to oppose external forces such as death. Along with the view of the world in the conquest of the divine forces, which is proposed by the idea of ​​man-God, the primitive man introduces the new idea of ​​natural law. According to this view, in homeopathic magic, the association of meanings based on similarity has led to the expansion of the range of cryptic words among Sufis. Another example of the association of similar meanings about the voice of non-living beings and their interpretation is mentioned in mystical texts. In this regard, sharp contagion refers to the association of meaning based on proximity.
  In mystical texts, according to Frazier's mythological view, it is believed that the components separated from the existence of mystics such as saliva, hair, blessing, clothes, and cloaks, after maintaining physical contact with their owners, still maintain an empathetic connection with the body. The general public also uses these devices to cure illnesses and win the war, based on the assurance that there is still empathy between it and its predecessor. Also, based on this magic, not only good effects but also adverse effects of foods such as meat are affected by people, therefore, this factor can be considered as one of the reasons for Sufis to avoid eating meat.

AbstractAttar Neyshabouri's Tazkirat al-Awliya has a special place among Persian mystical works. Attar has used the mystical works before himself to compile Tazkirat al-Awliya, but he 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. It can be used to analyze Attar's position as the author of a mystical literary text. In the present 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 of the research is: what is the intertextual relationship of Tazkirat al-Awliya with two mystical works before it? The results of the research show that the intertextual relationships of Reza's sayings in these three works are placed in five categories: direct intertextuality, reductive intertextuality, additive intertextuality, multiple intertextuality, and mixed intertextuality. Most of the intertextual relationships between Tazkirat al-Awliya and the translation of the Qushayriyah treatise are direct intertextuality, and between Tazkirat al-Awliya and Kashf al-Mahjoob are reductive intertextuality. This comparison shows that Attar has quoted the sayings in accordance with the goals he had in writing Tazkirat al-Awliya and also the characteristics of the previous texts. Removal of Arabic phrases, description and interpretation are changes that Attar has made in the sayings taken from Kashf al-Mahjoob.IntroductionWith the emergence of Islamic Sufism in the second century of Hijri, the creation of mystical works gradually began. At first, these works did not have a specialized approach and were mostly written based on Sharia-based topics. But from the 4th century of Hijri, mystical opinions and thoughts were organized and codified so that they could be transferred to others in the form of educational texts (Dehbashi & Mirbagheri Fard, 2004, p. 108). A significant part of the topics of these texts was explained by quoting sayings and anecdotes related to mystics. These sayings and anecdotes that 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, which were mainly Arabic and a few Persian, but with simple and didactic language to the later links with a literary and imaginative expression. Since intertextual studies are considered a suitable platform for analyzing common sayings and anecdotes in mystical texts, in this study, this platform has been used to compare the sayings related to Reza in Tazkirat al-Awliya with two Persian pretexts of this work, in order to explain what method Attar had in quoting the sayings from previous texts and why he chose this method.Materials and MethodsIn the present 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) has been explained using a descriptive-analytical method based on the intertextual approach and Genette’s theory of intertextuality.Research FindingsTazkirat al-Awliya has the most direct intertextual relationship with the translation of the Qushayriyah treatise. Also, the most intertextual relationship between Tazkirat al-Awliya and Kashf al-Mahjoob is of a reductive type which includes the removal of description and interpretation and Arabic phrases. The additive intertextuality can be seen only between Tazkirat al-Awliya and the translation of the Qushayriyah treatise where a part has been added to the narration of the pretext to complete the meaning. A quote is also common among all three works and is of multiple intertextuality type. 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 of Results and ConclusionsConsidering the results of the present study, 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 called mixed and according to different examples, sub-categories can be obtained for it. In Reza's common sayings, there are two examples of mixed between Tazkirat al-Awliya and the translation of the Qushayriyah treatise and one example with Kashf al-Mahjoob. This research shows that Attar made changes in Reza's sayings according to his goals. Removal of Arabic phrases and description 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 quotations.

Mystical biography is a form of mystical writing that has organized narratives about mystical subjects from the narrative point of view with two propositional-explanatory and narrative aspects and from the discourse point of view by modeling and legitimizing mystical subjects. Of course, in spite of sharing in the literary genre or following the common narrative tradition, the construction of the narrative and discourse of the memoirs differs from the concept of identity-class according to the author-narrators' special perception. In this article, the authors-narrators of the two mystical collective biography, the classes of Ansari Sufism and the biography of Attar's saints, are defined and interpreted from the concept of identity-class and the epistemological and ideological underpinnings that organize them. The result shows that the author-narrator of the Sufi classes, following the tradition of collecting hadith and emphasizing the rigid reality in explaining the identity-class of the subjects of his representation, relied more on the pre-established elements of their identity, it has largely avoided explaining a lifestyle based on taste and consumption. In addition, in the continuity of the text, it devotes a considerable part of the textual space to the explanation of mystical concepts or prayers. In contrast to the author-narrator of Tazkereh al-Awliya, according to the tendency to romantic and reckless mysticism, attachment to madness is made with full openness, aspects of the elements that make up taste and consumption of subjects such as speech, nutrition, clothing, worship and rituals, represents relationships and assets.

Mystical realism as a potential method of narration in fiction, especially Sufi autobiography and mystical stories. In this type of realism, the amazing events, extraordinary habits and virtues of saints occur in a completely realistic context, in a way that makes them believable as an objective and tangible reality. The basic problem in this research, which was conducted in a library and analytical-descriptive way, is the existence and occurrence of such a literary style in the stories of Kashf al-Mahjub and the explanation and recognition of structural features such as: Narration has a tremendous effect on the structure of the story, the tone of poetry and the believability of the stories of this tazkira. The findings of the research indicate that this style of narration and this type of realism is visible and evident not only in the stories and stories of Kashf al-Mahjub, but also in all mystical stories and stories, and all the mystical tazkerehs of valedic and They have the ability to analyze and investigate from the perspective of mystical realism, and this type of realism can be considered as a special style and school of mystical texts and mystical stories.