This paper examines the formation and development of the Abu Saʿid Abuʾl-Kheyr hagiographic tradition. It shows how reports about the eleventh-century saint circulated within a shrine community of his descendants and disciples, both orally and in ad hoc notes, before being set down in writing. It argues that the Asrār al-towhid, the largest and best-known hagiography devoted to Abu Saʿid, is not a natural outgrowth of this oral material, but a reworking for a broad audience of outsiders in light of the shrine community’s destruction by the Ghuzz Turks in the 1150s. In the case of the Asrār, textualization involved substantial rhetorical and linguistic changes in order to open up the material to a literary public of non-initiates; it also implied a new understanding of how Abu Saʿid’s blessings would manifest themselves in the world.

本文考察了阿布·赛义德·阿布·赫尔（Abu Saʿid）阿布·凯尔（Abuʾl-Kheyr）全息传统的形成和发展。它显示了关于十一世纪圣人的报告是如何在口头和临时记录中在他的后代和门徒的神社社区中传播的，然后以书面形式记录下来。它辩称，专门研究阿布·萨迪德（Abu Saʿid）的最大和最著名的影像学是Asrāral-towhid，不是这种口头材料的自然产物，而是鉴于the堂被圣殿社区摧毁而对广大外来者进行的改造。 1150年代的土耳其人。就阿斯拉尔而言，文本化涉及大量的修辞和语言变化，以便向非初学者的文学公众开放材料；这也暗示着对阿布·萨迪德的祝福将如何在世界上表现出来的新认识。