Introduction One effective approach for spreading and disseminating the teachings of Sufism is to spread the sermons, guidance, and valuable insights of Sufi elders and masters. These teachings were traditionally imparted through lectures and presentations delivered from pulpits and tribunes in the discussion circles attended by students, seekers, disciples, and supporters. Known as "assemblies of preaching", these sessions and study circles are a form of written lecture characterized by a conversational and rhetorical tone, and serve as a platform for the transmission of advice, admonition, and sermons at the behest of the sheikh and mentor, or at the request of the people and followers. Shaykh Abu Sad AbulKhayr (d. 440 AH) diligently embarked on the task of mentoring and guiding seekers and followers after overcoming numerous challenges. His preaching sessions garnered significant popularity among enthusiasts. Owing to his profound expertise in Qur'anic exegesis, hadith, jurisprudence, and literature, his sermons were enriched with in-depth discussions on these subjects. Additionally, his discerning intellect, eloquence, and engaging discourse captivated the audience in attendance. Methodology This study aims to explore Abu Sad Abu'l-Khayr's assemblies of preaching, their quality of organization, and the rhetorical language used in them. It also examines the topics and issues raised in these assemblies. This study aims to familiarize the audience with the content and style of the assemblies, the use of rhetorical techniques, the teachings and circumstances of Abu Sad Abu'l-Khayr in these gatherings, and the variations in the conduct of these assemblies. This study will serve as a resource for those interested in Sufi traditions, the history of Sufism, particularly in the realm of Sufi gatherings and mystical prose. This study provides an in-depth analysis of the assemblies of Abu Sad Abu'l-Khayr, drawing from the works of "The States and Sayings of Abu Sad Abu'l-Khayr" and "Asrar al-Tawhid fi Maghamat al-Sheikh Abu Sad". The motivations behind Abu Sa'id's preaching assemblies, the structure of his lectures, and the emotional and intellectual content of the assemblies are all explored, with reference to specific examples. Additionally, the article examines Abu Sa'id's inner states and those of his audience, as well as the stylistic elements of his lectures, including tone, expression, and rhetorical devices.. Discussion The primary objective of Abu Sa'id's assemblies and lectures was to steer individuals away from wrongdoing and towards virtuous behavior, with a focus on cultivating a deeper connection with God. These assemblies served as a platform for imparting guidance and counsel, with a central emphasis on combating inner desires and hypocrisy. The central theme of his teachings in these assemblies was the struggle against the ego and its desires, and avoiding hypocrisy. One of the inner states of Abu Sa'id in the assemblies of preaching can be referred to his numerous and amazing mind-readings that led to inner transformation and the elimination of many of the enmity of deniers, opponents, and claimants. Abu Sad Abu al-Khayr used the ornaments of rhetoric in his assemblies in order to make his lecture more beautiful and appealing to the audience. These ornaments included the use of Quranic verses, hadiths, sayings of the great Persian and Arabic poetry, proverbs, and anecdotes. Studies of Abu Sad's personality, beliefs, and thoughts have shown that he did not feel obligated to preach the sharia in his assemblies. However, he was always attentive to the esoteric and mystical meanings of Quranic verses and stories, and he often expressed these meanings in a subtle way. In some of his assemblies, Abu Sad even used love poems to interpret Quranic verses. Abu Sa'id used Persian and Arabic proverbs in his lectures in a beautiful way, and he used folk tales or stories from his own life and history that had a wisdom-like and instructive aspect, in order to educate and train his disciples and those present in the assembly. The tone of Abu Sa'id's lectures in his assemblies was both authoritative and reflective of the common conversational style of his era. His language possessed a unique power and strength, often imbued with the essence of the moment and a sense of profound maturity, despite its apparent simplicity. While it may be challenging to unite these qualities, Abu Sa'id's lecture was notably characterized by its simplicity and depth. Additionally, the original Nishapuri dialect occasionally emerged in his assembly speeches, enhancing the allure of his sermons. Abu Sa'id employed subtle, natural, and at times colloquial language, demonstrating extraordinary skill in his use of words and their cadence. This adept linguistic approach captivated his audience, drawing them into his speeches and sermons. The use of beautiful and pleasant combinations in lectures is also one of the linguistic characteristics of Abu Sad Abu al-Khayr during the assembly. Abu Said, with the variety of words and mastery in the correct and appropriate selection of them, and the use of short sentences and adherence to brevity and conciseness, has left no room for the entry of inappropriate synonyms in speech. Thus, in expressing the purpose, the side of the word did not break down the meaning, and rhetoric and rhetoric did not prevail over his gatherings, and by observing brevity and conciseness in speech and avoiding prolixity, he quickly achieved his goal, which is the impact of sermons on the audience and forcing them to think and ultimately return them to righteousness and salvation. Conclusion Upon examining various aspects of Abu Said Abu alKhayr's assemblies, it becomes evident that he articulated his educational and mystical ideas in an imperative, yet conversational, manner, employing a diverse range of words and beautiful language combinations typical of his era. Furthermore, in these gatherings, he imparted his Sufi teachings to his disciples through the use of verses, hadiths, Persian and Arabic poems, renowned and lesser-known, as well as through the incorporation of Persian and Arabic aphorisms, parables, proverbs, and stories. [ABSTRACT FROM AUTHOR]