A look at history confirms the approach to the non-material and influential elements in everyday life. This was thought to have a long history in Iranian culture, including issues such as divination and fatalism. In Iran after Islam, too, according to religious teachings, the subject of the occultation of the ages became more pronounced, inasmuch as some events could be understood on the basis of the celestial celibacy, and it is not far from the mind that this belief has managed to bring many It is possible to justify and tolerate the events of Iran's history. Based on this belief, many ordinary people and properties tended to be aware of the incidents, one of the cases was the fact that the Holy Quran, as the book of heaven, which contained the past and future news with itself, was one of these, referring to the Hafez poems, astronomy, horoscope, the time of the authorities, and those who claim to be prophesying were also the most commonly used practices, each of which was done with special qualities. On the routine of this attitude was the formation of numerous Falnama (the book of omens) and illustrated by Iranian painters. According to available documents, many of these works have been from Safavid times, and even in illustrated Falnama in the field of Ottomans such as "Kalandra Pasha" and India "Dakan", the effects of this kind of Iranian art can be seen. Safavid kings used predictors in many personal and national affairs. The use of inquiries has, in many cases, deprived the ruler of the person and the connection between the events that have come to be appreciated. The present paper is based on analytical and descriptive methods and in a library-based approach with an established approach. It shows that at any given time, an Archimythe was the only one who was ruling society, reduced the dynamics of the society, and whenever the soviets Alongside, the evolution of the society has been evident in its various dimensions.





Based on the analysis of events and the dominant aspect of the myths that dominated the Safavid era, it is assessed that during the periods when the Islamic myth was dominant as the myth - and of course the only myth - the reign of Shah Tahmasb I as the second king and the reign of Shah Sultan Hussein as the last official Safavid king enjoyed such an approach. The emergence of religious horoscopes and the tendency towards religious rituals such as istikhara to the Holy Quran and talking about the pure Imams and expressing dreams related to these individuals can be considered signs of this approach. In this era, a complete and fanatical tendency in the religious field leads to a lack of sustainable development in various fields, as in the time of Shah Tahmasb and after distancing himself from the arts, cultural and artistic issues in society suffer damage and we no longer witness the creation of magnificent works in the fields of writing, painting, architecture, etc. The same approach occurs during the reign of Shah Sultan Hussein, but the main difference between Tahmasp and Sultan Hussein is that Shah Tahmasp suffers from this type of tendency in the second period of his life and Sultan Hussein in the first period of his life. As a result, during the reign of Shah Sultan Hussein, cultural and social issues are dealt with solely in a religious dimension, and that too in an incomplete way. During the reign of Tahmasp I and the great power of the Ottomans, divination and visualization of fortune-telling grew, and during the reign of Shah Sultan Hussein, the instability of society and the increase in the power of the courtiers increased the share of fatalism in the eyes of the king. During the reign of some Safavid kings, such as Shah Ismail II, the head of Islamic mythology faded and instead, the head of Iranian mythology can be mentioned as the sole ruling myth; But during the reign of Shah Abbas I, based on signs of the tendencies of divination and the king's personal view of the category of fatalism, both Islamic and Iranian myths can be observed simultaneously. Both reference and istikhara to the Holy Quran and divination to the poets' divan are done, and undoubtedly the greatest development occurs at this time, both great mosques and other magnificent buildings are built; therefore, the coexistence of Islamic and Iranian myths side by side - and although the weight of the Islamic myth was heavier - helped the progress and development of society, and the transformation in Iranian society was evident in every way. However, it is clear that predictions based on astronomy and such tendencies have no correct basis, and a clear example of this is determining the best time and place for the beginning and continuation of the reign of Shah Sultan Hussein, and as is obvious, if this prediction was correct, his reign should not have ended in such a tragic way. The results of the research show that the use of tifāl in many cases implied abdication of responsibility from the ruler and the connection of events that occurred to fate. Interestingly, this type of belief and conviction was not without influence in the fall of the Safavids.