Belief in the effect of the status of celestial bodies on human life events has long been common among different ethnic groups. The Astrological Concepts in Iranian art have been used as decorative engraving in metalworking and other applied arts in different periods but in the illustrated Falnama of the Safavid era, these concepts were not used as decorations, but in their original nature, as a tool for predicting. Forecasting through astrology in the Islamic period has been faced with the prohibition of religious institutions. With regard to the determinant role of religion in the Safavid dynasty, this question is raised that how forecasting through astrological concepts were started in illustrated Falnama of the Safavid era and what steps have been taken to legitimize it against the prohibition of religious institutions? In this paper, to address this issue with a descriptive-analytical-comparative method, four Illustrated Falnama: the Dispersed Falnama, the Topkapi Persian Falnama, the Dresden Falnama and the Falnama of Ahmet I have been studied. In the present study, the presence of the concepts of astrology in the images of these four manuscripts was first examined, then the way of illustrating the concepts of astrology and the legitimization strategies are adapted to this prediction method. The result of this study indicates that the astrological sentences in prediction were not used in the oldest version of the Falnama due to the religious prohibition and were used in the augury text. But in the next manuscripts, these concepts are directly depicted in the drawings, by using some solutions such as the use of Quranic verses in each image, religious icons along with astronomical theme, and also angels to legitimize the use of Astrological sentences in prediction.

Astronomy and its rules always have had a significant position in Iran history. One of the significant and main functions of astronomy was to inform about the future. Such a feature has made kings pay more attention to it. Among Safavid kings (907-1135), especially in Abbas the Great period (996-1038), astronomy had special importance. The main issue of the research is what effects had the astronomy and astronomers on Abbas the Great government?Based on historical data, findings of this study indicate that despite the conventional belief among researchers, Abbas the Great was not rationalist, rather had been extremely influenced by astronomers and astronomical rules from the beginning to the end of the kingdom. King’s trustworthy people were astronomers in martial, political, architectural, recreation affairs and the like and king avoided doing anything without their positive opinion. It seems that factors such as indoctrination, some correct predictions of astronomers, distrust in others and uncertain future of the government in general, have been effective in impressionability of Abbas the Great from astronomers and astronomical rules.

Prediction of future and events of human life, especially matters related to medicine, such as determining the right time to take medicine and health retrieval, were one of the major concerns of mankind in the past. This predicts would become possible by using astrology. The importance of this knowledge led astrology to be written in astronomical and medical books for specific audience and calendars for traditional audiences. When new European knowledge arrived Iran, in Qajar era, writing astrology in contexts were missing its position, but the astronomical calendars have continued. The main aim of this study is to investigate the interaction between astrology and medicine based on the works of Abdul Gaffar Najm alDoleh and his family. For this purpose, the current research attempts to collect information by studying books and taking notes and then the required data were obtained by analyzing raw information and at the end, this article was written by using descriptive-analytic approach. Thus, by investigation the history sources, this paper reaches to the conclusion that despite of their familiarity with modern science, due to the demand of society, writing astrological calendars were continued by several successive generations of this family.

Belief in the impact of the celestial bodies on human destiny perhaps dates as long back as man’s own age. Such an attitude towards the stars has existed among all ancient civilization, including Iran. With the advent of Islam and given the human role and status, belief in the astrological judgments was forgotten for a while. With the victory of the Ash‘arite determinist school, which was simultaneous to the Turks rising to power and after that the coming of the Mongols, who strongly believed in the impact of heaven on human destiny, once again the astrological believes and determinist ideas became widespread in Iran in the form of decision-makings and functions in various state departments and throughout the society. Using the results of the astrological judgments in military expeditions, making treaties, war and peace, coronation, hunting, travelling, answer to prayer, and treatment of illnesses are but some examples of the impact of these beliefs in the life of the Muslims in middle centuries. The present article tries to explain how the astrological attitudes were revived between the fourth/eleventh to ninth/fifteenth centuries in Iran.

Khaghani is one of the greatest Qasida composers in the Persian literature in the sixth century. One of the main stylistic features of this era – which is more seen in the poets of Azarbayejan- is extensive use of the terms and beliefs of different sciences in their time, including astronomy. Khaghani who was a master in astronomy has used the details of this science in creating poetic images. Sometimes he combines astronomical terms and beliefs with mythological and religious beliefs along with different types of semantic and verbal parallels and various figures of speech and thought in a way that astonishes the reader. This article aims at analyzing different ways that Khaghani’s metaphoric mind has used by means of astronomical terms and beliefs to show his wonderful power in creating new and invented images in his poems.

Astrology, as the science of studying the effect of celestial bodies on the universe under the moon, played a significant role in setting the time in the Safavid period. Also, the various calendars provided by astrologers publicized the usage of astrology in setting times of public affairs in Safavid society. Due to their astrological content, these calendars played important role in regulating affairs and this issue caused the opposition of canonists with the publication of astrological calendar and it led to their entrance to the field of astrology and publication of canonical calendar. This research, with the aim of studying the function of canonists in this field, intends to answer this question in a descriptive-analytical method that why Safavid canonists addressed astrological issues and setting the canonical calendar? The findings of this research show that instead of opposing the astrology and the work of astrologers, canonists of Safavid era followed religious sources and entered this field, while using hadiths, and tried to give canonical aspect to the astrological order.

The book Javame Ahkam Alnojoom written by Abu Al-Hasan Ali Ibn Zayd Beihaqi is truly considered as a masterpiece on astronomy written in 6th century. The prose of this book duplicates a good part of the Morsel prose in terms of lexical and stylistic features of the 6th century. This book has unique stylistic features including variety of iterations, various removals, specific application of phrases and words, writing features, specific application of pronouns and arrangement of components as examined in this paper. In this book, in addition to using old Persian words, difficult Arabic words have also been utilized, At times, even some rather low frequent words which are not included in dictionaries appear in this book.