The present article offers a narratological analysis of mystical encounters in the stories of Tazkirat al-Awliya through the lens of Possible Worlds Theory. Using McHale and Ryan’s framework, it shows that mystical narratives, by creating possible worlds, blur the boundaries between reality and imagination. The various types of possible worlds—multiple, circular, and mental—are shaped by dreams, hypotheses, predictions, fantasies, desires, goals, and beliefs. These worlds reflect how mystical encounters are represented and how they influence spiritual practice. Through techniques such as merging reality and the supernatural, repetitive circular structures, and subjectivism, mystical encounters portray fluid possible worlds. Mental possible worlds in Tazkirat al-Awliya are not merely narrative tools but epistemic foundations for understanding mystical experience. In these stories, encounters with the unseen become possible worlds through language and imagery—a world where spiritual journey is narrated through circular, symbolic, and multi-layered structures. Purposeful repetition of patterns enables limitless possibilities for spiritual growth. This narrative structure presents the mystical journey in layered form, moving beyond linear progression and allowing the reader to face truth from diverse angles.
Extended Abstract
1-      Introduction
This study aims to analyze the mystical encounters depicted in the tales of Tazkirat al-Awliya, a classic of Persian mystical literature, through the theoretical lens of possible worlds in narratology. The central question addressed is how a literary text can represent transcendental and mystical experiences within a narrative framework. The problem lies in understanding the narrative mechanisms employed by Attar to transition the reader from the tangible, material world to the intangible, spiritual realms. The theory of possible worlds provides a suitable analytical framework for this purpose.
 
2-      Theoretical Framework and Methodology
This research is descriptive-analytical in nature, grounded in the theoretical framework of possible worlds theory within narratology. It employs an integrated approach, combining Brian McHale's concepts of the "pluralistic world" and "repetitive worlds" with Marie-Laure Ryan's (1991) classification of "mental world-creation." This foundation is adapted and contextualized for Persian mystical texts, drawing on prior indigenous research (such as Kan'ani et al., 2021). The objective is to identify and analyze key types of possible worlds in Tazkirat al-Awliya, including "pluralistic worlds," "circular or repetitive worlds," and "mental worlds." The data consists of prominent tales from Tazkirat al-Awliya, selected based on their clear representation of mystical encounters and their suitability for analysis within the chosen theoretical framework. The analysis process involved close reading, extraction of conceptual codes related to mystical experiences and world-creation structures, categorization into main themes, and finally, mapping these themes onto the theoretical framework of possible worlds to understand the formation of narrative worlds and the transition from the material to the spiritual.
 
3-         Findings and Discussion
The findings demonstrate that in the Tazkirat al-Awliya, Attar represents mystical encounters through the narrative mechanism of "possible worlds." These worlds primarily fall into two categories: structural and mental. Structural worlds include the pluralistic world, which blends historical reality, miracles, and symbolism, and the circular world, which reproduces archetypal patterns from prophetic narratives. Together, these create a multi-layered narrative fabric for conveying mystical experience. Mental worlds, arising from the saints' cognitive and spiritual processes, manifest in six subtypes: dream-based worlds (revelation or trial through dreams), hypothetical worlds ("what-if" scenarios exploring spiritual alternatives), predictive worlds (disrupting linear time through foreknowledge), worlds of desire/fantasy (sublimating desires into ecstatic utterances), goal-oriented worlds (creating new ontological spaces based on spiritual intent), and epistemic worlds (reflecting distinct mystical schools of thought). Crucially, these worlds function not merely as narrative devices but as essential cognitive structures that make the multi-layered, paradoxical reality of direct mystical experience communicable. The break from linear plot and the fluid movement between these worlds mirrors the non-linear, multi-dimensional nature of the mystical path itself.
 
4-         Conclusion
This research concludes that the theory of possible worlds offers a powerful tool for analyzing the narrative structure of classical mystical texts like Tazkirat al-Awliya. Attar skillfully uses these worlds to bridge the gap between ineffable mystical experience and its literary representation. The findings reveal a sophisticated narrative architecture where the boundaries between material reality and spiritual truth are fluidly negotiated. This study establishes a meaningful dialogue between contemporary narrative theory and ancient mystical literature, highlighting the timeless relevance of Attar's narrative strategies for representing the transcendent.