Since their dissociation from Islamic faith after the establishment of the Safavid state, Persian kings have insisted on adopting extremism, adapting and directing religious emotions to serve Persians’ ethnic goals. In that Safavid policy there is a clear deception of Muslims, where the saying of US President Abraham Lincoln applies: “You can deceive all people for some time, some people all the time, but you cannot deceive all people all the time”. It strived to deceive people and their religion, in return for strengthening its relationship with Christian states, searching for strong alliances to target the Arab region and avenge the fall of the pagan Sasanian Empire at the hands and swords of Arab Muslims.

Safavid hatred prompted the rulers of Persia to strive to fight the Arab East, which led to the political clash that caused a rift and wound that led to “division and warfare based on the disagreement over the sect. The other, which is not less important, is that fighting weakened both parties and paved the way to western colonization to control many Islamic states, interfering in their affairs and contributing to the creation of many problems, some of which still exist to date, which later became known as the problems of the Middle East”.

Battle of Chaldiran was a decisive turning point in the Persians’ tendency to strengthen their alliance with the Crusader West when they fought with the Ottomans, who had the same goal of striving to control and colonize the Arab world, which ended with the defeat of the Safavids and hastened the destruction of Shah Ismail the Safavid at the age of not more than 38 years. Perhaps that military defeat was behind the Persians’ conviction of the need to seek help from their Christian ally against the enemy; the Ottoman Empire, which the same project shared in terms of influence and control, as well as the eternal enemy represented by Muslim Arabs.

The Safavids were not satisfied with opening the fronts of military confrontation only, but rather they strived to adapt the religious text to strike at the symbols of the Islamic nation and their pillars, in parallel with polishing Christianity and presenting it as a peaceful and appeasement religion. This was in military preparation for prospective military alliances against the Arab world. Examination of the key publications on Safavid religious, which deviated from the purity of the faith and tended towards sanctifying the political-ethnic orientation of the Persians, confirms that the “demonization” of the symbols of Islam has turned into a religious belief that everyone who fell victim to the Safavid “propaganda” worships. Perhaps a mere look at what Al-Kulayni wrote in Al-Kafi, Al-Tusi in Alestebsar and Ibn Babioh al-Qummi in Man La Yahdaruhu al-Faqih, confirms that these intellectual toxins and terrorist remnants are nothing but a discharge of the doctrine of hatred against Muslim Arabs. This is because striking belief stems from targeting men who carried the trust of conveying the message of the Holy Prophet, and to whom Allah Almighty describes as loyal, honest and upright; those who were among the persons who faithfully pledged allegiance to Allah, fulfilled the trust and were promised Paradise.