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Abstract
The present article reviews the book “National Identity in the Folk Tales of the Safavid Period” by Mohammad Hanif. In the introduction to this 317-page book, the author claims that the main purpose of research is to find different aspects of Iranian national identity in Safavid folk tales and then claims that after examining the issue of identity, the author will try to study the texts.  Answer questions about identity. Mohammad Hanif has well understood the issue of the importance of identity in the Safavid era and its connection with the stories of this period and tries to represent this issue in the book National Identity in the folk tales of the Safavid period. But there are fundamental flaws in his work, four of the most important of which will be mentioned in the aricle.

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One of the reasons for migration of the poets to India in the Safavid era was allegation of bad faith and atheism. Given the widespread repression of Sunni and Sufi sects as ideological opponents during the Safavid era, it is expected that the charge has been made on the basis of opposition to the Sunni and Sufi sects. Despite of this expectation, what was called the bad faith of the poets in a frank and clear way was the charge of Noqtavi. Referring to the Safavid era's sources, this paper has explained the reasons for the charge and emphasis on the allegation. According to the studies, contrary to the Sunni and Sufi sects who attempted to hide following the primary repression in Safavid era, the Noqtavian began to say stubbornly pagan beliefs and specifically distort some of Shia principles in on hand, and expressed some political claims on the other hand. In this way, they provoked strongly the powerful Safavid rulers and the mighty religions establishments of the day. The arousal made it necessary to suppress the Noqtavian and to explain their disdain ideas, causing further emphasis on charges of those who believed in and suspected to Noqtavie, including some poets.

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The main behind this study is the morphological analysis of Ashiq stories in the process of formation and development of this genera of folk literature. Hence, a question arises as to: what morphological structure did Ashiq stories have in the Safavidera and how were they formed? In so doing , stories including "Asli and Karam", "Ashiq Gharib and Shah Sanam", "Tahir and Zohreh", "Novruz and Ghandab", "Shah Esmail and Arab Zangi", "Arezo and Ghanbar", "Abbas and Golzar" and "Shah Esmail and Gulnaz" among them have closely been scrutinized.It is assertad that the advent of stories belongs to the end of epic period .the viewpoints of folklorists Iike partev naili boratav , Muharrem Ergin, Hossein Ismailov, and Mohammad Hossein Tahmasb show that the advent of common Ashiq stories serves as a complementary of the gap proceeding the epics of the 15 th century and the previous centuries. Dada Qorqud stories are also considered as a product of a transition period from epics to common stories. Finally, the results of the study reveal that not only has the structure of stories maintained the underpinning of the epics; it has also experienced seminal chenges and has created different characters.

 

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Traditional celebrations and recreational activities are considered part of the Iranian historical identity. Ancient and medieval Persian sources have documented various types of these celebrations, suggesting the social commitment to such rituals. Apart from social identity, these tendencies could also bring dynamism and refreshment into the society. With the passage of time, despite many adversities imposed on social foundations, some of these ceremonies were redefined and retrieved as the national heritage. Of course, other forms of joyful ceremonies that were matched with new religious thought were added to the national heritage, as well. On the other hand, Iranian governments and rulers of the time also supported and promoted some of these rituals in accordance with their personal morale as well as political and religious attitudes, thereby contributing to their survival and continuity. In the Safavid era, the Iranian society was not different as a relative political stability and security allowed the continuity of these traditions. The present study intends to introduce the patterns and types of these celebrations. Thus, the main question of this research is: what were the forms of joyful ceremonies during the Safavid? Research data show that despite the fact that the Safavid period, at one time and other, was engaged in some civil or external wars, the social texture had a deep link with promising and recreational approaches and hence; there were various types of celebrations and ceremonies based on social traditions.