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This article intends to examine the processes of change in poetic images from simplicity to exaggeration. In so doing, the author , upon meticulous examination of the old sources, discusses the occupation of the society's mentality in Saadi's well-known poem KAZ SANG NALE KHIZAD ROOZ-E VEDA-E YARAN (The stone will moan upon the friends' farewell) and presents the evolutionary process of a poetic image across time. Perhaps, the earliest mental script of the Iranian society for FARYAD AZ JODAEI (yelling out at separation) should be traced back in an ancient proverb of the Sasanids age which associates the concept with tearing the canvas dress. This image has been recorded in literary and poetic texts of the fourth century. Several years later, the poets implied the same sense through the image of breaking the wood. Eventually, Saadi exaggerates the image and expresses it through stone's moaning.

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Sadi is one of the few Persian poets whose fame and eternal presence in the Persian culture rests mostly on the effect of his works. This study is an effort to investigate the relationship between his didactic, rhetorical, religious and ethical poems and the principles of the Ash'ari school of rhetorical thought. To this end, we will define the discipline of rhetoric and mention its characteristic features as well as the reasons for its emergence and development, and also the probable weaknesses and failure of the Mo'tazele and Ashare. The two dominant schools of rhetoric in the Islamic civilization will be given special treatment. However, in the final section of the project, entitled "Sa'di's school of Rhetoric" the historical background and the reasons for Sa'dis tendency toward Ash'ari school will be explained.  Finally evidence for this tendency and reflections of his Ash'ari thought samples will be extracted from his poems and will be classified and explained under the common rhetorical topics such as "divine sight", "divine justice", and "determinism and free will

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According to experts in rhetoric, Interrogation refers to asking about a thing which is unknown to the speaker and aims at knowing something; they mention, however, that these statements deviate from their real purposes sometimes and refer to some other secondary meanings. Writers have mentioned more or less different secondary purposes mainly based on the Quran. More recent writers have also provided some examples of more secondary rhetorical purposes. Persian language is among those languages in which different meanings can be inferred from statements. This paper intends to survey the secondary purposes of interrogative statements in Saadi's Ghazals. In addition to improving rhetorical knowledge of secondary purposes, this paper shows that secondary purposes of interrogative statements are not limited to what were introduced by old and modern rhetorical writings, since special verbal structures were used by Saadi to indicate minute rhetorical intentions. His Ghazals are the best sources to identify secondary purposes of interrogative statements in Persian. The survey is a theoretical research based on library studies with descriptive-analytic method and the results have been analyzed contextually. Statistical society is 714 and the sample size is 238 based on Krejcie-Morgan's formula arranged in random sampling. The results show that Saadi paid attention to 45 secondary purposes in interrogations and used different meanings and purposes in one statement simultaneously.

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Moralistic and didactic texts make up a large part of Persian literature. Undoubtedly, if "the inculcation of a particular concept into the mind of the reader and the attempt to persuade and conquer his mind" is not the main purpose of these texts, it is definitely one of their most important goals. In this sense, the poet or writer of such texts tries to persuade the reader and sway his mind to his desired position. This paper has extracted various methods of “capturing the mind of the reader” in Golestan by Saadi, and has divided these methods into four general categories and nine sub-categories. The most frequent statistical frequency in the methods of persuading the audience in Golestan is the argument, with a frequency of 30%, and then the allegory with a frequency of 26,6%, which shows argumentative and literary aspects of the Iranian mind to be active.

 

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In this study, based on Saadi’s Bustan, we have raised the question of how the peasantry gained power in the social structure. According to the hegemony and power approach, whose experts are Antonio Gramsci and Michel Foucault, and using the methods of critical discourse analysis and intertextuality, we examined power and resistance, which are the circles of interaction between community participants.Considering the multifaceted function of discourse in the seventh century texts, the research findings showed that along with Sufis and Zaheds and various social groups that used their own mechanisms to gain power, the subordinate class and the peasants also gained new power.By combining the ideas with the religious, mystical and customary beliefs in the society, which at the same time caused their own obedience and subjugation, they developed a mechanism that by reproducing and applying it,forced the most powerful individuals to surrender.Thus, with a deconstructive reading of texts, complex action and interaction between actors replaces the diminishing notion of one-sided interaction between socially active groups.
 

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