Functional linguistics is one of the most significant linguistic approaches of the 20th century, emphasizing the role of language and its structural units while examining structures beyond the sentence, namely, the text. The foundation of Halliday's Grammar relies on two attributes: Systemic and Functional. The semantic system encompasses the broadest functions of language,which Halliday calls metafunction. According to Halliday's Functional Grammar, there are six types of Ideational Metafunction: material, mental, relational, behavioral, existential, and verbal. This study employs a descriptive-analytical method to comparatively analyze these six processes in two of Mowlavi's prose works, Majalis-i Sab'e and Makatib. The aim is to answer the question of whether there is a relationship between the frequency of these process types and the textual and rhetorical structures that are considered prominent features of these works. This analysis seeks to shed light on these works’ stylistics based on ideational metafunction proposed in Halliday's Functional Grammar, thus providing insight into the author's worldview. The obtained results indicate that in Majalis-i Sab'e, the material process is more frequent, while in Makatib, the relational process has a higher frequency. This difference can be attributed to the nature of the discourse in each work. Majalis-i Sab'e consists of sermons and public speeches while Makatib comprises letters written by Mowlavi. Furthermore, among the nine peripheral elements, the spatial element has a high frequency in both works. Considering that the material process is the factor that raises transitivity and the relational process is the factor that lowers the transitivity of the text, low transitivity of Makatib has been compensated to some extent by the high frequency of the peripheral elements. This compensation allows the text to fulfill its intended purpose of teaching ethics and humanity.

In the Indian Sub-Continent, such great mystic figures as Sharafoddin have, in the course of history, contributed to the promotion of public - awareness and public's conversion to the holy religion of Islam. The combination of Islamic mysticism and Persian language in India provides the rationale for conducting more research and discussion regarding the values and significance of Persian literary works produced in that region, as well as the urgency for revival of the samevalues. The "Makatib- e - Sadi" or "Maktoubat" (One Hundred Writings) by Sharafoddin constitutes one such invaluable mystical works which is written eloquently and scholarly and dedicated to his followers. This issue points out the expansion of Islamic mysticism throughout that region, as supported by the existing works, and serves as an indication that the Persian language was spoken widely not only in large cities, but also in remote districts within the Indian Sub-Continent. Further, the preaching - sessions, literary and mystical circles as well as unofficial and official correspondences were all delivered in the eloquent Persian language. Although more research is required to address both literary and religious concerns of "Maktoubat (Makatib-e Sadi)", the present article exclusively provides ab abridged biography and literary works of Sharafoddin and analyzes the content of the "Maktoubat" through presenting revealing samples of his writings.

Qutb al-Din Mohammad known as Abdolllh-e-Qutb, is the mystic and austere of 15-16 centuries whose most important trait of life is his plan of an ideal society organization, called “Ekhvan-pbld”. Such a devotional aggregation near the city of Jahrom, provoked high sensitivity and prompted disagreements, because of this period’s advent. Since, after several centuries, there have been remained nothing today except a vague and unofficial plan of that utopia, this article tries to clarify and explain the subject depending on his few remaining letters as the strongest data resources.

Noting and writing letters are of the routine manners in the history of Persian literature, and it’ s the general title for works, and books which involve rules, orders, friendly letters, responses, kings’ charters, Promissory note, treaties, victory or defeat memories. Teymuriera, is one of the splendid and rich eras for writing notes. Writing notes and letters, in this era, is a touchstone to trade off the speech and writers’ ’ motives. Note of Sahife-Shahi (royal notebook) or Taghvim-al-Makatib( the calendar of letters) is one of the Notes in Teymuri era, which was written by Mullah Husain VaezKashefiSabzevari, writer and secretary at the royal court of Sultan Husain Baighara, and the author of some books such as Javaher-al-Tafsir, Anwar-e-Soheili, Rozah-al-Shohada, etc. the handwritten scripts of this book exist in Islamic Parliament’ s library, central library of university of Tehran, Melek library and some other libraries. As the historical and literature importance of the book of Sahife-Shahi, this paper tries to revive one of the Persian historical and literature heritages, besides providing an introduction of Notes’ history and handwritten scripts in a descriptive-analytical manner.

There is not much accurate information about Khayyam. It genuinely seems that either his poetry had not been systematically collected, or if it were, no copy has survived. The oldest collection of Rubaiyat (quatrains) attributed to Khayyam, was compiled in the second half of the 9th century AH, and many of the quatrains that are preserved in it definitely do not belong to Khayyam. We must therefore, look to other sources to find his original verse. Although researchers have done much to discover his remaining quatrains, individual verses by and information about him remain scattered in various manuscripts. This paper presents newly discovered and reliable historical information about Khayyam. The focus of the present study are two quatrains of Khayyam that elegize the great theologian, al-Ghazzali. In addition to discussing Khayyam and Ghazzali’ s relationship, the history of elegies that are in quatrain form are also discussed.

Allegory, which has found a special place in educational and mystical literature by applying mental concepts, can also be studied from a stylistic point of view as one of the poetic industries at the literary level. Tangible examples are a quick and convenient way to understand moral teachings and mystical ideas. Among the Persian mystics, Maulana has taken the lead in mystical allegories. In the Masnavi Manavi, Fih Ma Fih, Majales Sabe and Makatib of thought have adorned themselves with the adornment of allegory in order to bring the deep mystical concepts closer to the minds of the audience and mystics. In the present study, using the library method, analytical-descriptive methods with the help of exemplary evidence and finally presenting the table to examine the concepts and structure of mystical allegories, two books "Fih Ma Fih" and "Majales Sabe" have been discussed. It is also answered in the question, "In the allegories of these two books, what is the connection between the elements of the allegory, that is, what is the example with the parable? " The semantic domains of allegory are located at three levels: theology, anthropology, and ontology. Anthropology has the highest frequency, and the subject of mysticism and knowledge includes the highest frequency.