The intertextual relations between Mawlawi's spiritual masnavis and Nezami-Ganjai's masnavis based on Gérard Genette's theory of transtextuality.

Intertextual studies explain the way and extent of influence of texts in the formation of each other, and by explaining the methods of reproduction of texts, it examines the process of deciphering and denoting texts. By expanding and systematizing the concepts arising from the opinions of theorists before him, Gerard Genette systematically investigated the relationships between texts and with a structuralist approach, he investigated and studied intertextual relationships and all its changes. He called the set of these relationships "tratextuality". Masnavi Manavi, as the greatest mystical masterpiece, has complex intertextual relationships with other texts and works before it, and many texts have appeared in this text in various forms. In this article, the intertextual relations between Mawlawi's Masnavi and Hakim Nezami's works have been investigated and analyzed using the descriptive-analytical and comparative method and using Genette's transtextuality theory. From the point of view of reflecting some stories, similes, and characters, and reflecting some theological and mystical concepts, Masnavi has intertextual relations with Nezami Ganjai. In his poems, Molavi was influenced by Hakim Nezami's thoughts on the subject of love, definition of life, definition of man and narrating a number of stories. Based on this research, no clear intertextual relationship was found between Maulavi's Masnavi and PanjGanj Nezami; However, Molavi's frequent reference to the story of Leili and Majnoon, the similarity of several Masnavi stories with the stories of Panjganj, the existence of religious and theological concepts and common parables in the works of Nezami and Molavi show that the works of these two poets are implicitly and There is implicit intertextual communication.