Background and objective: The present study is aimed at investigating relativism among women and men in Kerman city in the context of referring to the dictators, Rmalans and Faligians. Methods and Materials: The population of the study consisted of all Kerman women and men. Based on Kerjesi and Morgan table, 230 people were selected using simple random sampling method. The research method was descriptive and correlational. Data were analyzed using SPSS22 software and descriptive statistics Inferential statistics (Pearson correlation coefficient and stepwise regression) were used. Results: The results of the research showed that there is no relation between belief in superstition and gender of Kerman citizens. Also, there is no relation between belief in superstition and marital status of citizens of Kerman city. There is also no relationship between the belief in superstitions and the education of the citizens of the city of Kerman. Finally, Spearman correlation test of distribution chart was used to investigate the relationship between belief in superstitions and age of citizens by gender in Kerman city. Conclusion: It was found that there is a significant and inverse relationship between the belief in superstitions and the age of the people of Kerman, so that, as age grows, belief in superstitions decreases. Then KolmogorovSmirnov test was used to examine the normality of the belief in superstitions and the normality of the belief in superstitions was not confirmed.

Seeking to know about the vague future, to predict the course matters will take has been humankind"s age-old, spiritual quest and, to accomplish this, s/he has appealed to various means and different methods. Bibliomancy, ornithomancy and horoscopy are some of these means that have taken different shapes at different times. Bibliomancy and horoscopy are windows to a mysterious and unknown world. Bibliomancy is the offspring of hope while ornithomancy is the offshoot of disappointment; hence its repulsiveness in Islamic culture. Undoubtedly, the rich Persian culture is not exempt from the impact of these popular ideas and we may come across references to these in diverse shapes and in various works both in prose and in verse of eminent Persian writers. Alexander, the outstanding character of Nizami"s poetical work, Sharafnamah, begins his life with astronomers" horoscopy and accomplishes his great decisions by resorting to bibliomancy. This article argues that Nizami, deeply devoted to Islamic culture, tries to express his positive attitude when it comes to bibliomancy while he considers ornithomancy obscene. The writer, then, concludes that Nizami gives bibliomancy and Fortune-telling priority in his work.

Introduction An omen is a sign or a symbol of good or bad future events, and Fortune-telling is the prediction of these events based on these signs, which is done with the help of various tools. Fortunes are writings or poems whose sense and content are hints and interpretations based on which the diviner makes people aware of the goodness or badness of what he has decided to do, and for this, he either uses the Fortune himself or gets help from Fortune-teller. The subject of this article is the correction and review of the Fortune written by Badr al-Din Jajarmi, one of the well-known poets of the 7th century AH (see Kashani, 999 AH, p. 322,Jajarmi, 1958-1971, 2/837,Samarkandi, 1939 AH, p. 219). Research background So far, the Fortune has not been recognized and published as it should be. Bagheri Hasankiadeh and Heshmati have corrected the text of this Fortune based on the manuscript of the National Library and published it in Farhang and Popular Literature magazine. They did not know the author of the poem and considered it to be taken from Iranian texts of the middle period (Bagheri HasanKiadeh, 2014, p. 1). Regardless of this mistake, due to the faulty manuscript, they could not give a correct and revised form of the text of the Fortune. Objectives and questions The purpose of this research is to introduce and correct Jajarmi's Fortune and tries to answer these questions: Is the Fortune the work of Badr Jajarmi? What are the surviving manuscripts of it? What is its structure and content? What are its linguistic and literary characteristics? The main discussionJajarmi has explained the method of Fortune-telling with his finger in Fortune. In addition to being the oldest Fortune in Persian verse that we know. This work has another advantage, which is a handful of surviving examples of this type of Fortune. Fortune has a total of 71 verses and was written in Bahr Hazaj. This poem consists of two parts: introduction and text. The introduction of 21 verses is in the form of a Masnavi, and in it, the poet first praises the Lord and then the Holy Prophet. Afterwards, it mentions one or two moral advices and explains his motivation for writing the Fortune. Then, he explained the method of Fortune-telling with finger, and finally he praised Baha'uddin Muhammad. The next 50 verses are the explanation of omens. According to Jajarmi's explanation, two people are needed to make a Fortune with this Fortune. The first person whose Fortune is to be taken, after the intention, shows a number between 1 and 5 with the fingers of one hand, and then the second person does the same. In this method, the numbers are put together in 25 ways. Each of these states are explained in a couplet and indicate the goodness or badness of a work or decision and resolve the doubts of the diviner about that work or decision. Until today, we have known two Manuscripts of Jajarmi's Falnama: 1. Paris National Library Manuscript number 3365 (De slane, 1883-1895: 588,Richard, 2004, p. 72), which is a collection of 198 leaves with 15 lines in Naskh script. An unknown scribe wrote the Fortune in 764 AH,2. National Library Manuscript number 17816, which was written by a person named Fulad Karb in 1113 in India in Nastaliq script on four pages of different lines. The handwritten of the National Library of Paris has advantages compared to the version of the National Library: it was written 349 years earlier, its recordings are more accurate, it is healthy and it has not suffered from dampness or termites like the Manuscript of the National Library, it is more complete and has the 21-verses preface,therefore, its superiority is obvious and it is based on the correction of the text. Manuscript of the National Library is also useful in reading some verses and in some places where the recordings of handwritten of Paris were distorted or wronged, it has preserved or led to the correct form of the text. ConclusionIn the 7th century, Badr al-Din Jajarmi arranged a Fortune in 71 verses and explained the method of Fortune-telling with the finger. His poem is the oldest Persian Poetic Fortune that we know, and other Persian Fortunes that we have, were written or composed since the 8th century. In addition, the remaining examples of this type of Fortune are few and this doubles the value of Jajarmi's work. Until today, two manuscripts of this Fortune have been obtained, one of which is kept in the National Library of Paris and the other in the National Library of Iran. Of these two, the manuscript of the National Library of Paris is more valid and valuable due to its privileges.

The argument of Sadi with the Claimant is one of the anecdotes created as the result of essay writing impacts in Persian and Arabic literature. Sadi has been affected by the mystical works written before him and also the book “Ehyaye Ulom Al Din” written by Imam Mouhammad Ghazzali and addressed the current issue put forward by the Sofia namely, poverty and Fortune and the priority of the one over the other. It seems that all the thing the mystics and especially Ghazzaly about the poverty and Fortune could meet Sadi"s desires and he wanted to approve the priority of the Fortune over the poverty by planning an argument essay. This article is an attempt to study the structural elements of the text such as personification, the style of narration, the structure of phonetics, terms and words balance, grammatical, syntactical, terms and relationship coherence regardless of the style for reasoning and the content of the disputants. Although the structure of the anecdote is strong but, the major principles of the discussion namely, observing the civility and respectfulness and giving opportunity to the parties have not been complied with.

Aristotle’, s discussions about Tuche (Τ, ύ, 􀊆, χ, η, ) or Fortune have obvious contradictions in two domains of ontology and axiology. In the domain of ontology, he has testified to the existence of Fortune as a cause by accident-a cause by accident for an event which has occurred out of a choice based on thought and for a given intention. Aristotle believes that Fortune-based affairs are subjects of intention and intellection which emerge from those agents who can take volitional actions. At the same time, he introduced Fortune as an anti-rule and instable affair with indeterminate and purposeless causes. He accepted the existence of Fortune even in the domain of the actions related to Techne and human happiness. However, he does not attach any value to it in axiology and declares it to be a cause by accident that comes after nature and intellect, even believing that there is no knowledge for it. Moreover, it is valueless in the domain of the action related to human happiness.

Seeking happiness, Fortune, and perfectionism are in the essence of human existence, and without a doubt, all humans are in search of success, salvation, and happiness throughout their lives. Therefore, the issue of happiness and good Fortune has always been the concern of thinkers and sages throughout the history in the field of psychology and anthropology. Al-Farabi, the second teacher, defined the happiness of man as "the good that requires pleasure, which is beyond him and the last thing that can be done by human beings" and Ibn Sina used "the best thing a living person has ever sought to achieve" and other similar expressions. Of course, other thinkers have also identified the happiness and good Fortune of the human being, from a selected point of view. In this article, we first explain and analyze the views and rational and narrative approaches, then analyze Farabi's opinion on the issue of happiness and his inclination to other opinions, and finally we focus on the best speech in explaining human success and happiness.