During the 7th and 8th centuries AH, numerous works were written in the subcontinent, including India and Pakistan, known as “Malfuzat” in the field of mystical literature. The presence of certain commonalities between these texts and Majalis raises the question whether Malfuzats were written under the influence of or in imitation of Majalis, or they represent distinct literary works. Majalis-e Sab’e (621-629 or 637-642 AH) by Mowlavi and Favaed Al-Fuad (703-722 AH) by Sheikh Nezam Al-Din Awlia are well-known examples of Majalis and Malfuzats that are studied in this research, using a descriptive-analytical method, to examine their respective characteristics, both shared and distinct. This comparison is conducted within the framework of intertextuality theory. In terms of paratextuality, Favaed Al-Fuad and Majalis-e Sab’e share commonalities in the way they structure their gatherings and their lack of internal titles. In terms of architextuality, the affiliation of both works to a specific literary genre has led to the presence of certain structural and content-related features common to both texts. In terms of hypertextual relationship, considering the existence of historical documents, there is a possibility of the indirect derivation of Favaed Al-Fuad from Majalis-e Sab’e. Also quantitative, motivational, and qualitative transformations have been observed in Favaed Al-Fuad. The results of this research show that the influence of Favaed Al-Fuad by Majalis-e Sab’e is not imitative, and with regard to similarities, this work and possibly other Malfuzats represent an independent and indirect adaptation of Majalis-e Sab’e and other Majalis.

BACKGROUND AND OBJECTIVES: Mir Abdul Wahed ibn Ibrahim ibn Qutbuddin ibn Mahro Belgrami is one of the most experienced and Sufi scholars in India whose mystical teacher is Chishti and the book "Sab’e Sanabel" is one of his works. The purpose of this article is to introduce, study and analyze the style of "Sabea Sanabel" manuscript. Correction of manuscripts and revival of these texts is one of the most important and fundamental fields of research in Persian language and literature. METHODOLOGY: This article has been done in a descriptive-analytical method by document and library methods. Also, while introducing the author, his works, intellectual and mystical foundations, the manuscript of "Sab’e Sanabel" has been introduced in detail and has been criticized in terms of style. FINDINGS: The author has been very much influenced by the Arabic language in composing this work. This is confirmed by the high frequency of Arabic words, Arabic, blue, and imitation of the context of the Arabic language in writing Persian sentences. Intellectually, the author has paid more attention to the customs, thoughts and intellectual foundations of the Chishti way than anything else. In terms of aesthetics and use of literary arrays, however, it has not been very successful and the frequency of arrays and rhetorical forms such as irony, simile, metaphor and all kinds of puns in this text is very low. CONCLUSION: Belgrami has shown interest in using the characteristics of the ancient language and many manifestations of the ancient Persian language can be seen in Sab’e Sanabel. On the other hand, the excessive mixing of the language of this work with the Arabic language sometimes makes it difficult to understand the text. Nevertheless, in some parts of the text, especially in the narration of anecdotes, the language has become simple. Except in the preface and a few cases in the original text, we do not encounter the richness of rhetorical industries in the prose of this work, Although there are about 600 bits in this work, this frequency sometimes causes confusion and scattering of thought and order and coherence of the content.

Purpose: The ancient translations of the Holy Quran are considered as one of the valuable treasures of Persian literature, and through research and analysis in them, the belief in the longevity and richness of the culture of Persian language is objectified. The Translator Quranic Pamphlet by No. 2752, which is kept in the manuscript section of Astan Quds Razavi Library, is one of these translations and a precious treasure of authentic and ancient Persian words. Method and Research: In this essay, the translation method and the most important linguistic, lexical, and literary features of this translation have been investigated based on the analytical-descriptive method. Findings and Conclusions: TheTtranslator Quranic Pamphlet No. 2752 is one of the Quranic pamphlets of the manuscript section of the Astan Quds Razavi library, which is dedicated to the first part of the Holy Quran. The owner of this copy was a lady named Khorasan bent Abi al-Qasim who dedicated it in the 6th century of Hijri. There is no trace of the translator and the scribe of the copy. Relying on the characteristics of the manuscript and textual evidence, the time of its writing goes back to the 5th century AH; the closeness of the main body of the Qur'an to the reading of Kasa'i and Ibn Amer from Qura’e Sab’e (the Seven Readers), its punctuating system, and the similarity of its diacritic style to that of Abolasvadi or the Shangraf (cinnabar) dots, confirm the creation of this work in the fifth century AH. Conclusions: The tendency of the translator to use Persian pure words, the use of Persian active sense of the verbs in the translation of Arabic passive verbs, the use of the pronoun "he" for the non-intelligent and inanimate, the use of the suffixes "Andar" and "Mar...ra", Ebdal and integration, in addition to the punctuation system of the manuscript indicate that this manuscript was written in the fifth century AH.

Considering the remarkable character of Shams-e-Tabrizi and his significant role in Molavi''s spiritual transportation, studying his thoughts is of much importance. One of the surprising affairs for the researchers is the different viewpoint of Shams with Molavi about great mystics such as Bayazid Bastami and Hosein Mansoor Hallaj. Paying attention to positive viewpoint of Molavi towards these two great sufis and the negative and critical opinion of Shams towards them is a contradiction that can be justified by studying their figures in Shams'' point of view. So the writers have tried to survey this matter in Maghalat- e-Shams with content analytic method. The results of the research show that Shams has a negative and critical view towards these great sufis when he talks about their Shathyyat (ecstatic statements), but in other situations he admires Bayazid Bastami as a prominent Saint who had heart revelation.He also namers these two mystics together. Introduction Considering the amazing character of Shams Tabrizi and his place in Islamic mysticism, it is important to get acquainted with his thoughts and views from different perspectives. One of the surprising points for researchers in Maghalat-e Shams (Discourses of Shams) is his critical and expansive view toward great mystics such as Bayazid Bastami and Hossein Mansour Hallaj. Now, considering the criticisms and expansions of Shams to these mystics, who are both considered as mystical myths, studying and analyzing the features of them in Maghalat-e Shams (Discourses of Shams) can clarify the motivation of these explications and criticisms. Accordingly, in this study, we are seeking the answers to the following questions: How is the character of Hallaj and Bayazid in Maghalat-e Shams (Discourses of Shams)? Why does Shams criticize these two people? Therefore, the main purpose of this article is to study and analyze the character of Bayazid Bastami and Hossein Mansour Hallaj in Maghalat-e Shams (Discourses of Shams Tabrizi) for getting more acquainted with them and understanding the subject of Shath and Shath writing which is considered as one of the central issues in Islamic mysticism. Research Method In this research, we intended to represent the character of Bayazid Bastami and Hossein Mansour Hallaj in Maghalat-e Shams (Discources of Shams) by content analysis and library methods. Content analysis is a method that can be applied for the types of messages contained in literary works, articles, official documents, etc. In the content analysis method, the characteristics of the message are studied accurately and methodically based on certain rules. It also allows the researchers to achieve the same results. Discussion Shams Tabrizi was a fierce and astute mystic whose name has been recorded as the head of learned people. His norm-breaking actions and thoughts in mysticism field have made him as a wonderful and unique character. There had been no exact information about Shams'' life before he met Jami. Jami in Nafhat-ol-ons considers Shams as the student of Sheikh AbuBakr Sellehbaf Tabrizi. Some people have said that he was a devotee of Sheikh Rokn-o-Din Sajasi, and according to others, he was a devotee of Baba Kamal Jundi. (Jami, 1991: 464-465) Aflaki also wrote about the description of Shams'' journey and behaviors after meeting Sheikh AbuBakr Sellehbaf: “at last, because apprehensive people could not understand his journey and attitude perfection, he followed the most complimented people and Men of God according to سافروا تصِحّوا تغنموالله. He did not find a person like himself among them; however, he made them as his devotees. He sought his beloved, hid his blessed existence, and fled from the sight of the world in the unseen attire and under the mask of divine zeal.” (1983: 115-116). Shams studied various sciences of his time such as jurisprudence, theology, commentary, mysticism, and mathematics. But there is no trace of him in any of these fields. " Maghalat-e Shams (Discourses of Shams)" as the only survived work of Shams is also a collection of scattered, disturbing and disordered speeches that were not written by himself, but they were words spoken in his language in the meetings and their followers wrote them down. A brief look at the life and Maghalat-e Shams (Discourses of Shams Tabrizi) shows that he was a reckless and norm-breaking troublemaker who had a critical view to everything and everyone. Even great mystics such as Bayazid Bastami and Hossein Mansour Hallaj had not escaped from the sharp razor of his criticism. The main reason for Shams'' opposition to these greats is their Shaths. Shaths mean contradictory and seemingly blasphemous words that were uttered by some mystics in a state of ecstasy, which was difficult for the common people to understand and even some of the properties were not understood. In the words of AbuNasr Siraj, "Shaths have a heinous appearance and an authentic essence." (AbuNasr Siraj, 2001:453-454) The issue of Shaths has a special place in Islamic mysticism and has many proponents and opponents. The mystical justification obtained from "Ena-l-hagh" of Hallaj and "Sobhani Ma Azam Shani" of Bayazid Bastami is also rejected and considered blasphemous by Shams. According to him, "God is God. Whoever was a creature was not God." (Shams, V.1, 1377:303) 4-Conclusion The results of this study show that Shams in his harsh words ruthlessly criticized all Sufis and their dervishes. His critical views about Bayazid Bastami and Hossein Mansour Hallaj also confirm this; thus, despite the high position that these two great mystics have in our mystical works, in Shams'' view, they do not have a special place and are even ridiculed and denied by Shams. It is worth mentioning that in most cases, the names of these two mystics are mentioned together and Shams'' criticism of them also refers to their words contained Shaths and due to their inexperienced potential and defects - they had not seen the beauty of truth at all- they shouted. In Maghalat-e Shams (Discourses of Shams), Shams had a purely negative view of Hallaj, although in a few cases, he addressed other issues about Bayazid and sometimes we see a positive view of him. In the cases in which Shams spoke about Bayazid without considering his Shaths, he praised him as a great mystic and sometimes a dignified person who had been inspired, and gave him such a high position compared to philosophers and theologians that preferred him to thousands of scientists like Fakhr Razi. References 1-Abbassi Dakani, Parviz, 2008, The research about Molana’s life and his mystic relationship with Shams. Tehran: Elm. 2-Abunasr-ol Seraj, 2001, Al-Luma, Studied and Presented by Abdul Halim Mahmoud and Taha Abdul Baqi Sarwar, Egypt: Almahdisseh. 3-Aflaki, Shams-od-din Mohammad, 2014, Managheb-ol-Arefin, V.2, Edited by Tahsin Yaziji. Tehran: Donyaye Ketab. 4-Attar, Farid-od-din Mohammad, 2005, Tazkarat-el Oliya, According to the volume edited by Rinwold Nikelson. Tehran: Elm. 5-Behnamfar, Mohammad, 2013, Vahye Dele Mowlana. Mashhad: published by Astan-e Ghods-e Razavi. 6-Forouzanfar, Badi-oz Zaman, 1987, The life of Molana Jalaluddin Mohammad. 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