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In the framework of Greimas semiotic theory and the notions like actantial model, axiological system and deep structure-meaning, the current research tries to analyze Moses and Samiri’s narrative. By adopting a descriptive –analytical approach, this study seeks to investigate the underlying structure of this narrative in order to explore the dominant discursive systems. This approach help better understand the discursive system of Quran. The results showed that the core element of this narrative is based on action and state which proves the guidance discourse and negates the idolatry discourse. Moreover, the analyzes showed that the process of attaching people to an object of value is initially formed with a prescriptive discourse, then this prescriptive discourse leads to the formation of state in actor and ultimately to the competence and people's attachment to the guidance discourse. Thus, in the stative system, the decadence of meaning begins in actor which then changes into action and discontinuity from object of value. According to dominant discursive systems, this meaning generation process acts in two paradoxical way.
 

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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 28^th 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.