This paper seeks to contribute to the field of reception and audience studies by analyzing ʿAttār’s Elāhināma. Little studied, the Elāhināma offers an opportunity to understand better ʿAttār’s attitudes towards socio-religious issues, as well as the types of audiences that the text seeks, how it addresses them, and what possible aims it has. The paper argues that the Elāhināma mobilizes the formal characteristics of practical ethics and mirrors while disrupting them at the level of meaning towards its own aims, namely, a just society grounded in the tenets of Sufism, for a broad, non-specialized audience, which also includes Christians and Muslims. The paper analyzes and discusses not only the structure of the overall text, but also the first story, the “Tale of the Virtuous Woman,” which sets the tone. This story is an interesting case since it resembles the way that lives of female Byzantine Christian saints are constructed. It thus offers an opportunity to comment on the itinerant nature of narratives across Eurasia and more specifically the types of tales circulating in medieval eastern Iran.

本文旨在通过分析ʿAttār的Elāhināma来为接收和受众研究领域做出贡献。埃拉希那玛人很少学习，就提供了一个机会，可以更好地了解阿塔尔对社会宗教问题的态度，以及案文寻求的受众类型，如何解决这些问题以及其可能的目标。该论文认为，伊拉希那玛（Elāhināma）调动实践伦理和镜子的形式特征，同时在意义上朝着自己的目标破坏它们，即以苏菲主义的宗旨为基础的公正社会，面向包括基督徒和穆斯林在内的广泛的，非专业化的受众。本文不仅分析和讨论了全文的结构，而且还讨论了第一个故事-定下基调的“美德女人的故事”。这个故事很有趣，因为它类似于女性拜占庭基督教圣人的生活方式。因此，它提供了一个机会来评论整个欧亚大陆叙事的反复性，更具体地说是在伊朗东部中世纪流传的故事类型。