Halliday’s theory of Systemic functional grammar reflects the world in language and analyzes this world in the context of language. Halliday divides the way we use language into three different metafunctions: The ideational metafunction, the interpersonal metafunction, and the textual metafunction. The ideational metafunction is considered in this research which is divided into empirical and logical components. In the experimental process, simple clauses are analyzed, and in the logical process, compound clauses are analyzed. The clause in ideational metafunction is divided into three components: process, participants, and circumstances. Processes are divided into two main and sub-categories and each has three sub-sections. The main processes are material, mental, and relational and sub-processes are behavioral, verbal, and existential. In the present study, ideational metafunction evaluation was considered in Surahs “Al-Waqi’ah” and “Al-Qiyamat” and the processes used in these Surahs and the repetition of each of these processes were discussed so that the aspects of resurrection are known in these Surahs. The research findings showed that the material process has been used in these Surahs more than other processes. The increase in this process emphasizes the occurrence of resurrection and it has given an objective aspect to this event.

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.

Halliday`s Systemic Functional Grammar analyzes text in context. Based on this theory, in the study of texts, , we are faced with three metafunctions: ideational metafunction, Interpersonal metafunction and textual metafunction, that ideational metafunction divided into experiential and logical ones. In experiential metafunctions the six processes, participants, and circumstances are analyzed. According to some experts, Garshasbnameh is the best heroic poem after Shahnameh among heroic texts. For this reason, in this study, the Tahmidiyehs of Shahnameh and Garshasbnameh have been selected for comparison based on ideational metafunction of the Halliday`s Systemic Functional Grammar to determine how similar the Tahmidiyehs of these two works are linguistically and if we assume that Asadi has tried to write a work like Ferdowsi’ s Shahnameh, how much has he achieved his goal? After the study, it was found that in both Shahnameh and Garshasbnameh, the material process has the highest percentage. According to the genre of these two works, which is epic, this result and attention to the material process is predictable. Since the nature of Tahmidiyeh is to praise God, God is the main participant in most of these processes and the percentages are almost equal. It can be acknowledged, with a little forgiveness, Asadi has been able to follow in the footsteps of Ferdowsi in composing the Tahmidiyeh of Garshasbnameh, and the Tahmidiyeh of Garshasbnameh is equal to the Tahmidiyeh of Shahnameh from the view point of ideational metafunction.

Lyrical literature, as one of the most widespread types of literature, is presented in the context of the "literary and emotional" function of language and expresses the personal feelings and emotions of the "speaker". The purpose of this type of literature is to report and express the feelings of the speaker and, at the same time, to please the audience. Each of the speakers of lyrical literature, according to the theme of their work, has used components that have given a lyrical color to their work and have distinguished it from other literary works. The methods of using lyrical elements in each of the systems of Persian literature are numerous and diverse. Factors such as "lyrical compositions and interpretations", "soft and delicate descriptions", "sad and isolationist atmosphere", "loving and beloved action", "inner monologues of the main character", etc. are the most prominent manifestations of lyrical literature. This study tries to study the lyrical poems of "Badnauni's Sinner", one of the unknown poets of the return period, by using the ideational metafunction in the Functional Approach of Halliday. This lyric poet used different methods to express his lyrical thought, and it is noteworthy that he changed his attitude during his poetic period, and from his initial attitude, which was similar to the love poems of the Iraqi style house, in a period of his life he leans towards the view of the poets of "Maktab Voqou’". This study tries to answer the question that based on the paradigm of thought and the evolution of the worldview of the "Bedouin sect" in lyrical poems, what changes have caused the level of use of "verbs"? Findings show that the change, decline, and ultimately degradation of the status of "beloved" as the main character of his lyric poems are shown through the reduction of the presence of this participle in "material and mental processes" and the high frequency of "interrogative clauses" which mean "reproach and exclamation". Keywords: Lyrical Literature, Functional Approach, ideational Metafunction, Mozneb Badayouni.   IntroductionSome of the valuable works of Persian culture and literature are manuscripts that remain unknown and have not yet been corrected or published. In this regard, one of the tasks of Persian literature researchers is to revive precious works. Mozneb Badayouni is one of the poets of the Qajar period and the return literary style, whose Divan (book of poems) remains unknown to researchers and lovers of Persian literature. After searching in the system of important libraries such as the National Library, the Central Library of Tehran University, the Malik Library, the Islamic Council, Astan Quds Razavi, and some libraries of other countries such as the Michigan Library and the National Library of England, it was found that no proofreading and research was done on this copy,therefore, it is necessary to address this issue in order to introduce a poet of the Qajar period and the return literary style to the literary community of the country, so that researchers and those interested in the hidden treasures of Persian literature can take the next steps to clarify areas such as the worldview of the poet from the political-social situation of the period. So far, no significant action has been taken regarding Mozneb Badayouni and his divan,no special research has been done about the life and cultural and literary personality of Mozneb, and some biographies have only mentioned his name and sign. Therefore, this research about Mozneb is considered an unprecedented and new work. The author of these lines, as the first researcher, corrected the Divan of Poems of a creative poet, so that in this way, interested people will get to know one of these valuable and neglected works, called "Divan of Poems of Mozneb Badayouni". "Lyric literature" as one of the most extensive types of literature, is presented within the framework of the "literary and emotional" function of language and expresses the personal feelings and emotions of the "speaker". The purpose of this type of literature is to report and express the feelings of the speaker and, at the same time, to give pleasure to the audience. Each of the speakers of lyrical literature has used components that give their work a lyrical color and make it different from other literary works. The ways of using lyrical elements in each of the Persian literature systems are numerous and diverse. Factors such as "lyrical compositions and interpretations", "soft and tender descriptions", "sad atmosphere and isolation", "lover and beloved activism", "inner monologues of the main character", etc. are among the indicators. The most expressive forms of literature are lyrical. This research tries to study the lyrical poems of "Mozneb Badayouni", one of the unknown poets of the return period, by using ideational metafunction in Halliday’s Functional Approach. The main content of his poems is the concept of "love" and specifically "earthly love". In many of his romantic lyric poems, he looked at the concept of "love" and the relationship between "lover and beloved" in the manner of his predecessors, such as Saadi, Kamal al-Din Isfahani, Hafez, etc, and presented the same picture that the likes of Saadi have drawn of the lover. Besides this concept, traces of "Malamatiyya thought" can also be seen in many cases in his Ghazals. Mozneb has considered "love" as the highest concept of existence and "May, Maykadeh" as one of the most popular concepts and places in his Malamati attitude. In his Ghazal, words such as "bloody", "killed", "cruel", "ruthless", "hard-hearted" etc. have a significant frequency, which clearly reminds us of "beloved" in the poetry of the Iraqi period. Of course, sometimes the semantic load of these words has intensified and they have been replaced by words such as "murder", "killer" and "killed". Mozneb Badayouni, the lyrical poet, used different methods to express his lyrical thought, and the point to consider is that during his period as a poet, he changed in his attitude, from his initial attitude in a period of his life to the viewpoint of the poets of the Maktab Voqou’ and Va Soukht. It tends to occur and burn. This method has created the most changes and transformations in the poetic subjects after the Iraqi style. According to political and social reasons and, as a result, cultural and literary issues during half a century, this school established principles and foundations for itself, which continued its life purposefully and coherently during the Qajar era. The language of the poetry of the mentioned period is generally an imitation of the poetry of the Iraqi and Khorasani periods. but by studying the works of the poets of this period, we find out that the poets of the return, as they should, do not have a good command of the rules of morphology and syntax and other aspects of the language of the poetry of the past periods (Iraqi-Khorasani), which is why their language is crude and elementary. On the other hand, some linguistic issues of this period are influenced by the Indian style, or the Afshariya and Zandiye periods. This research tries to answer the question that, based on the ideational metafunction, the evolution of the worldview of "Mozneb Badayouni" in lyric poetry has caused what changes in the level of used "verbs"? Systemic Functional Grammar is organized based on three metafunctions: ideational metafunction, interpersonal metafunction, and textual metafunction. ideational metafunction means re-expressing the experiences that were created in connection with the outside world and then transferred to the mind. Since the ideational metafunction is the result of the combination of the process (verbal group), the participants of the process (nominal and adjective group), and the event (adverbial group), it can represent past experimental realities through grammatical structures. This potential capacity is provided by the mechanism or system of expressing ideational metafunction in language, which is called the "Transitional System". Literature ReviewAfter the emergence of functional linguistics in the West, some researchers in Iran also analyzed literary texts based on the teachings of this approach. Aghagolzadeh (1384) has discussed the role, application, and importance of the Functional approach in the analysis and explanation of literary works, and while explaining Halliday's theoretical issues, he has analyzed Hafez's Ghazals in the framework of the functional approach. Khan Jan and Mirza (2005) tried to provide a functional analysis of poetic discourse and effective factors in poetic communication. Jahani and Hosseini (2019) in research entitled "Analysis of ideational metafunctions in the Poem "Khan-e Hashtom" by Mehdi Akhavan Sales… showed that in this poem, Akhavan makes the most use of mental processes and then relational and verbal processes. The narrative form of the story, the presence of a narrator in the narration and then the presence of the poet as the second narrator, the predominance of the descriptive structure of the story, and also the connection with the story of Haft Khan Rostam can be considered the most important reasons for the use of these types of processes in this poem. Monshizadeh and Elahian (2014) tried to understand the fundamental components of Saadi's Golestan and explained their main features in the construction and selection of various processes, and concluded that since the subject of Golestan is related to humans and the relationships between humans, the behavioral process is the most obvious in Saadi's intellectual poetry. Miladi and Vafaei (2017) investigated the functional mystical experiences in the intuitive dreams of Kashf al-Asrar and Mokashefat al-Anwar by Rozbahan Baghli and showed that the specific course of language processes in different stages of revelation from "material" to "mental" is used to explain the upward course of the devotee from the position of " quest " to the position of "perdition". In their research, Delbari and Sadeghinia (2016) classified the verbs in six short stories of Zoya Pirzad into six material, mental, communicative, behavioral, expressive, and existential processes, respectively, and based on these frequencies, they have shown the way of thinking and attitude of the author. The findings of this research show that the material process and then the behavioral process are the stylistic characteristics of Pirzad's stories. On the other hand, due to the abundant use of the material process, it can be said that Pirzad's view is realistic. MethodologyThe method of gathering information has been done by referring to the poet's divan (book of poems) and using library resources. In the first stage of the research, the required manuscripts are first prepared, and the original version that is the basis is determined. Of course, our basis was the availability of the version. The available copies of this work are the manuscript of the National Assembly Library (3 copies in one volume including Ghazals and quatrains) and the fourth copy from the Central Library and Document Center of Tehran University (copy number: 4548). With the guidance of the advisor and reader (taking into account criteria such as oldness, completeness, good handwriting, and few mistakes), the basic version (the third version of the National Council Library) is determined. Considering that the title of the research is related to the poet of the 13th century, in compiling the introduction and background of the research, he has used the library and descriptive-analytical method in the usual way in the humanities. The study method is in-text and with a critical view. The type of study is descriptive-analytical, and the method is descriptive (including the investigation of how the ideational metafunction processes are arranged) and analytical (including the exploration of the contexts and the reason for the particular formation of those processes). The statistical population of this research is 100 romantic Ghazals with the theme of "earthly love" from the Divan of poems of this poet of the return period. The sample unit is "Ghazal" and the unit of analysis is "verb". ConclusionBy studying the text of these Ghazals and analyzing their content, it was found that these poems can generally be placed in two main categories: First, the Ghazals that express the "relationship between lover and beloved" following the style of Iraqi poets,in this category of Ghazals, Mozneb is a follower of great poets like Saadi Shirazi and Kamaluddin Abdul Razzaq Esfahani in his poetic style. The second category is the Ghazals, which were formed by the evolution and transformation of the poet's attitude towards the "relationship between lover and beloved". The style and content of this category of Ghazals are similar to the styles of Maktab Voqou’ and Va Soukht and poems like "Vahshi Bafghi" and "Babafaghani". In the first type of Ghazals, according to the content of each Ghazal, Mozneb Badayouni used different linguistic processes. In these Ghazals, three characters with the title "Love, Lover, and Beloved" are the main characters. In the textual context of these Ghazals, relational processes have the highest number of processes, with about 45%. The poet in the position of "lover" has described the appearance, physical characteristics, and moral characteristics of the beloved in the form of these processes. In these Ghazals, the beloved has a face similar to the beloveds in the Iraqi style of poetry. The beloved's "face, eyes, lips, cheeks, height, face, and hair" are introduced to the audience through relational processes,in the next order, "material" processes have a higher frequency than other processes, with about 28%. In most of these processes, "you/beloved" has appeared in the form of the semantic role of "active" and in front of " I/lover, " it has a passive face that has been affected by the cruel actions of the beloved. The beloved has the largest share in the arena of actors in Mozneb’s Ghazal. Mental processes with a frequency of about 23% are in the next order. The most commonly used verbal infinitives in these processes are "seeing", "looking" and "knowing". "Behavioral processes" with a limited percentage of "about 3%" are one of the less frequent processes in the textual context of this category of Ghazals. The most commonly used verbal infinitives in these processes are "crying" and "moaning" and their main participles are "me/lover". "Beloved" also participates in behavioral processes, but unlike the lover, constantly "laughs" and has no pity for the lover. In the "second type" of his Ghazals, Mozneb has found a real and true view of the concept of "love and beloved" and there is no sign of "pure helplessness and submission" in front of the beloved in his poetry. The beloved he depicts in such poems is no longer the "cruel and powerful beloved" who possesses the lover, and the lover has no choice but to cry and wail against their cruel actions. The transformation of the attitude of Mozneb towards the concept of "love" and "earthly lover" originates more than anything from the social and political developments of the Qajar era and the anxiety and tensions that prevailed in this historical period. The social and political conditions have gradually changed Mozneb’s attitude to the relationship between "lover and beloved" and in many of his sonnets, "lover" is no longer an oppressed and inevitable figure,rather, he is fed up with the cruel actions of the unfaithful lover and opens his mouth to protest. The main manifestation of this attitude change at the level of language processes is the reduction of the presence of the beloved in material processes and the semantic role of the actor. The findings of the research show the change, decline, and finally degradation of the position of "beloved" as the main character of his Ghazals through the reduction of the presence of this participant in "material and mental processes" and the high frequency of "interrogative clauses" that have the meaning of "reprimand".

The treatise of Bahr Al-Haghighah Ahmad Ghazali is one of the Mystical "deconstructed texts" whose content is based on "Revelation in Awakening" in seven distinct sections. In this thesis, Ghazzali has attributed his mystical experiences to a special "special special" audience in different stages of his revelation and on each of the seven occasions; he has been expressing the necessities of different degrees of revelation, and representing and describing the mystical status of the seeker in this path. This research attempts to study the way of representing each of the mystical situations in the revelatory discourse of this treatise, relying on ideational Metafunction in Halliday's systemic functional Grammar. According to the diversity and difference between the mystical states of the seeker and the effect of the discovery in each of the seven occasions, one of the types of language processes has been overcome. The most prominent of the attributed state to God is "intuitive love" which expresses the tension and the two-way relationship in different aspects of the apocalypse, but the mystical modes have changed in each occasion due to his spiritual talent. Hence, in describing and representing the mystical states of this partner, a certain stream of linguistic processes has been formed, each of which has been used to describe and represent states such as "amazement and perplexity", "drunkenness", "silence", "fading", and finally, "his arrival to the stage of revelation. The significant frequency of the material processes of the "to go (Raftan)", Relational processes of the infectious "to be (Gashtan)", and the mental processes of the "to see (Didan)" and the course of their evolution and the evolution of them. It is an indication of the emphasis on "the necessity of mystic effort, his spiritual transformation and preference for observation on other discovery levels "in this discourse.

This research aims at studying the discursive stylistics of the 28th sermon of Nahjulbalaghah from the perspective of two ideational and interpersonal metafunctions of Halliday's Functional Theory alongside the frequency of processes in the dissertation of thinkers and the way of formation and formulation of meaning in the layer of communication with the audience for expressing the discourse at the level of intertextuality. By adopting an analytical and descriptive research methodology, the current research seeks to apply the Halliday's theory in two levels of ideational and interpersonal metafunction, which is a descriptive discourse of the world and attempts to explain the discursive stylistics of the 28th Sermon of Nahjulbalaghah. The innovation of the research is that no research has been done on the analysis of Nahjulbalagha Sermons especially sermon 28 as a discoursive study. The results showed that the analysis of sermon's chapters at the ideational metafunction level indicates the highest frequencies of ideational processes belonging to material processes. By employing the frequency of material processes, the Prophet seems to try to tangibly express his attitude to the ephemeral features of the world and act for the hereafter.

Systemic functional theory is a cognitive approach that expresses human experiences through the transient system of language. In fact, much of our daily experience is shaped and defined by our actions, events, thoughts, and perceptions, and the language system plays an important role in reflecting the various actions and actions of the world. In Halliday systematic functional grammar, the ideational metafunction processes is of particular importance in the transmission of experiences. Application of ideational metafunction processes: material, mental, relational, behavioral, existential and expressive are manifested through verbs. The purpose of this study is to investigate the story of the king and the maid using ideational function variables which has been made possible by researching the physiology of this story in Molavi's Masnavi and identifying and determining the types of processes based on the role and mean. The research results also show that material, verbal and relational processes have more frequency and according to this, characters often have the role of speaker, audience, carrier and knower. Therefore, determining the frequency of current processes and how they are used in this story can be considered as a stylistic indicator. Therefore, researchers in this study have tried to answer the question using descriptive-analytical method, how can the poet's way of thinking and text analysis be achieved with the stylistics of the verb?Keywords: Systematic function linguistics. Halliday. King and Slave girl. Masnavi. Molavi. Introduction Molavi is one of the firm foundations of Persian literature which is very famous in the world. This fame and prestige is due to his valuable works, including Masnavi, which contains stories. The story of "King and Slave girl" is the first story to come after the "neyname". " neynameh parable and Masnavi is like a seed and a plant arising from it, and the story of "King and Slave girl" is an allegorical description and a symbolic example for the purposes of the neynameh. In general, in Masnavi, every story has a mystery that is "the lip of its meaning and its inner secret, and without meditating on these mystery, everything that is in these stories cannot be found." In this research, we try to study the systematic language and structure of the verses of the story of "King and Slave girl" based on Halliday's systematic functional theory. Systemic functional theory is a cognitive approach that expresses human experiences through the transient system of language. In fact, much of our daily experience is shaped and defined by our actions, events, thoughts, and perceptions, and the language system plays an important role in reflecting the various actions and actions of the world. In Halliday systematic functional grammar, the ideational metafunction processes is of particular importance in the transmission of experiences. Application of ideational metafunction processes: material, mental, relational, behavioral, existential and expressive are manifested through verbs. The purpose of this study is to investigate the story of the king and the maid using ideational function variables which has been made possible by researching the physiology of this story in Molavi's Masnavi and identifying and determining the types of processes based on the role and meaning. The research results also show that material, verbal and relational processes have more frequency and according to this, characters often have the role of speaker, audience, carrier and knower. Therefore, determining the frequency of current processes and how they are used in this story can be considered as a stylistic indicator. Therefore, researchers in this study have tried to answer the question using descriptive-analytical method, how can the poet's way of thinking and text analysis be achieved with the stylistics of the verb? Research methodology The research method is descriptive-analytical; In this way, first the verses related to the story of the "King and Slave girl" will be studied from Masnavi and then by researching the texts and reading the books and articles of the process based on the Halliday role-playing grammer, the samples will be extracted and the contents will be analyzed and explained. And at the end, the results will be explained by classifying the receipts and the recorded information. Discussion In the twentieth century, linguistics received a great deal of attention because of its approach to systematic and methodical studies. Among the theorists in this field, the views of people such as Sosor, yakobsen, Chomsky, and Halliday are very important. Holliday's grammer has a systematic model according to which the experimental world and the world of human life can be achieved by using of ideational function variables that are expressed in the form of action. The ideational function represents a person's experience of the universe and the empirical order of a work. ideational function processes in Halliday's role-playing grammer are divided into six categories: Material, relational, behavioral, existential, verbal process. The material process in the story of "King and Slave girl" has a high frequency. Since this story is about a mysterious story and a foggy and symbolic world, the extensive use of the material process has made the story understandable to the audience. Therefore, by presenting images of the world, Molana has tried to make the phenomena objective and tangible by bringing allegories to express his mental concepts. The application of the mental process belongs to the world of consciousness and shows that Molavi, because he was close to this world of consciousness; But he has tried to make this world objective and tangible for the reader by using the material process extensively in better inducing meaning in the mind. Therefore, in this poem, Molana has described these lovers and their characteristics, rather than directly expressing the king's love and affection for the Slave girl. In other words, the immateriality of the phenomena in this story was not in the center of Molana's attention; Rather, his goal in this story is to make the phenomena tangible and objective in order to pave the way for the reader to understand the subject. 11.04% of the processes of the story of the "King and Slave girl" are of this type, which is expressed by the verbs of seeing, understanding, doing, knowing, hearing and finding. 12.06% of the processes of the story of "King and Slave girl" are of the verbal process. Molavi also used this process to express his intention. With the verbs: to say, to open the tongue, to ask questions, to read and to tell stories, he shows that in most cases, the narrator is not Molavi himself, but it is the king, the doctors, God, etc. who speak and Molavi. It is silent. Behavioral process constitutes 9.8% of the processes which shows that Molavi in the story of "King and Slave girl" does not pay much attention to the apparent appearance of behavior and actions and is so overwhelmed that he is inattentive to human behavior and actions, from on the other hand, the behavioral processes used in the story of "King and Slave girl" emphasize passive performance rather than active behavior. 26.3% of the processes of the story of "King and Slave girl" are of the relational type that the high frequency of this process indicates Molavi's special attention to explaining and describing the story through this process. The existential process has the least use in the poetry of "King and Slave girl" and constitutes 6.5% of the total processes. The very low frequency of this process in this poem indicates that Molavi's purpose in telling this story was not to prove phenomena. Conclusion Using the ideational function variables based on Halliday systematic functional grammar, which are expressed in the form of verbs, we can achieve the empirical world and the world of the poet in the story of "King and Slave girl", We have also achieved such a category by presenting the statistics of the six processes of material, mental, relational, existential, behavioral, and verbal. The frequency of these processes in "King and Slave girl" and the maidservant shows that Molavi, with a tendency towards material and relational processes, insists on describing events and making them tangible. With this work, he tries to describe and identify the subject of human misery and separation and that only love is the interpreter of divine secrets. Contrary to appearances, it is thought that Molavi should pay more attention to mental and behavioral processes in these verses. He has used these processes less than material processes and relationships. And the reason is that the ruling atmosphere of the verses is not limited to Molavi's introversion and the description of his spiritual and esoteric experience, that is why he has not expressed her personal and individual intentions in these verses and interest in mental and behavioral processes is less frequent and less than the material process and relationship. On the other hand, the astonishment and doubt in the space of verses has prevented Molavi from paying attention to mental and behavioral processes. Molavi does not speak here anymore, but Another person, including a king and a skilled physician, advance the word and the subject, and the poet's personal senses and actions have little place here. On the other hand, with the necessity of the subject and the spiritual atmosphere of the story of "King and Slave girl", the verbal process is considered by Molavi because there is an opportunity for speech and verbal communication in advancing the concepts intended by the poet. And her addressee is the whole human being, not a specific individual.

Abstract      Halliday emphasizes on ideational, interpersonal and textural metafunctions in systematic functional linguistics, which can be useful for analyzing sentences of literary texts and understanding special styles of poets or writers. Shahnameh has the potential of being studied in different fields like linguistics, thus the writer analyzes styles of the stories of Iraj and Rostam and Shaghad, based on Halliday’s theory. This paper is an attempt to study the problem of different processes, interpersonal metafunctions, and textural cohesion in stories of Iraj and Rostam and Shaghad. The results of this study show that among all the used processes, material process has the highest frequency in both stories, which indicate concrete events and actions used in the scenes.  In non-structural part of textual metafunction, grammatical and lexical cohesions cause text connections and coordination. In grammatical cohesion, conjunctions and in lexical cohesion reiteration, repetition element has the highest frequency in both stories. Past form of the verbs are used and subjects are often obvious and indicative mood which emphasizes on truthfulness of propositions and certainty of the text has the most frequency in these stories. Investigating and adapting all three semantic layers of Halliday’s theory in the stories of Iraj and Rostam and Shaghad emphasizes on the unified, integrated, coherent structure of both texts.

Halliday's systemic functional theory is a social look at a language which is interwoven with three metafunctional processes. Studying literary texts from linguistic aspects, such as ideational function is one of the new research approaches which improve a better and deeper understanding of hidden layers of texts. One of the modern Arabic and Persian literary discussions is the use of myths in modern poetry. Contemporary Arabic and Persian poets have described Hallaj's story in the form of myth. Abd al-Wahhab al-Bayati, a contemporary Arabic poet, and Shafiei Kadkani, a contemporary Persian poet, are among the poets who deal with the story of Hallaj in some of their poems. The method is correlative-analytical and this study tries to analyze the variety of different ideational metafunction processes of Hallaj's story in the poetry of these two poets. The results show that each of these two poets used various material processes to express their opinions. Peripheral elements such as time and space exist in the poems of both poets.

Halliday’s theory of Systemic functional grammar reflects the world in language and analyzes this world in the context of language. Halliday divides the way we use language into three different metafunctions: The ideational metafunction, the interpersonal metafunction, and the textual metafunction. The ideational metafunction is considered in this research which is divided into empirical and logical components. In the experimental process, simple clauses are analyzed, and in the logical process, compound clauses are analyzed. The clause in ideational metafunction is divided into three components: process, participants, and circumstances. Processes are divided into two main and sub-categories and each has three sub-sections. The main processes are material, mental, and relational and sub-processes are behavioral, verbal, and existential. In the present study, ideational metafunction evaluation was considered in Surahs “Al-Waqi’ah” and “Al-Qiyamat” and the processes used in these Surahs and the repetition of each of these processes were discussed so that the aspects of resurrection are known in these Surahs. The research findings showed that the material process has been used in these Surahs more than other processes. The increase in this process emphasizes the occurrence of resurrection and it has given an objective aspect to this event.