جستجوی مقالات مرتبط با کلیدواژه « سامانیان » در نشریات گروه « تاریخ »

The Samanid dynasty is known for the expansion of urban life, the growth of religious and civil institutions in Transoxiana and Khorasan, and its support for scholars and the development of natural sciences. It seems possible to establish a meaningful relationship between the expansion of urbanization under the Samanid rule and the growth of natural sciences during this period, as research shows that Iranian Islamic cities, as centers of commerce, culture, and education, played a significant role in the scientific developments of the Islamic era. Ibn Khaldun, in a part of his theory of civilization that deals with the factors influencing the diversity, growth, and decline of civility in societies, provides a theoretical explanation of the relationship between urbanization and its economic and cultural consequences, and its impact on the expansion of industries, crafts, arts, and natural sciences in the city. The problem of this article is to examine this relationship in that era using the concepts of Ibn Khaldun's theory. This theory also serves as an explanatory model within Islamic civilization and has not been considered by researchers concerning the topic and subject of this article. The question is: how can the relationship between the expansion of natural sciences and the Samanid urbanization policy be explained using Ibn Khaldun's theory? According to Ibn Khaldun's theory of civilization, states build cities by gaining power, and by creating security for urban life, wealth, prosperity, and leisure expand in cities. Consequently, support for industries, crafts, and natural sciences grows in response to the desire for luxury in urban civilization, along with the establishment and expansion of scientific and educational institutions, which also plays a role in the growth of natural sciences. The findings of the article show that this explanatory model of Ibn Khaldun elucidates the relationship between the development of urbanization under the Samanids and the growth of natural sciences during that period.

Due to the dominance of the important trade routes, the Samanids paid special attention to trade. As a commercial commodity, slaves were one of the sources of income for the Samanids. Samani government both imported slaves and allowed slave traders to import slaves in return for taxes. These slaves were exported from the Samanid territory to other regions of the Islamic world, especially Baghdad, the center of the Abbasid Caliphate. The Abbasid caliphate and the Samanid government used imported slaves, especially Turkish slaves, in military affairs, and these slaves had great power in the caliphate and Samanid system. Research data indicate that the slave trade flourished in this period and the Samanids supported it. The main question of the current research is, what was the extent of the role of the Samanids in the slave trade? The findings of the research indicate that the slave trade flourished in this period and the Samanids supported it, they monopolized this trade, supervised the import and export of slaves, imposed taxes and customs duties on them, and gained a lot of income in this way. In addition, the main core of the Samani army was formed by the military forces of Turkish slaves. Based on ancient sources and historical researches and using descriptive-analytical method in this research it has been trried to study the slave trades during the Samanid period.

The Ismailis who have been given various names are an extension of the Shiite religion and believe Ismael and his son are righteous for Imamate after Imam Jafar Sadegh. Through its ups and downs, this dynasty had interactions and confrontations with the incumbent governments among which their interaction with the Samanid, as one of the most Iranian government of the history, is significantly important. Therefore, based on the necessity of explaining and recognizing the history of the Samanids and the type of their interaction with the Ismailis, in this descriptive-analytical study, we will examine the most important social contexts of the Samanids' tolerance of the Ismailis and explain its consequences. In addition, rooting out the causes and factors of the Ismaili's influence and expansion, especially among the Samanids and the role and policies of the political and cultural leaders of the two sides in the results of these ups and downs, is another case that this study intends to explain. The results of this study indicated that areas like the Iranian origin of the Samanids, their open religious policy, the influence of Shiite ideas on the Samanid rulers and the relative economic, social and security stability in Khorasan and Transoxiana were among the factors that paved the way for positive Samanid interaction with the Ismailis which , in consequence, made the Ismailis able to take advantage of this opportunity to succeed in their invitation and to expand the realm of their invitation.

Ale-Saj, known as Bani Saj, Sajedian, and Sajiyeh, played a significant role in the history of Iran and Islam during the fourth century. Abu Saj, the founder of the dynasty, suppressed local rebellions against the caliphate, which led to his close relationship with the caliphate and his appointment as the ruler of various cities. He was succeeded by his son, Muhammad bin AbuSaj, who continued to suppress rebellions, including those by the Alawide, and conquered Armenia. He even laid claim to the Afshin royal title and achieved the complete conquest of Azerbaijan, after looting Tbilisi and establishing autonomy. However, Muhammad's brother, Yusuf, had a different vision. He insisted on continuing the rebellion against the caliphate and achieving autonomy for Azerbaijan. He was imprisoned for three years after the Samanid agent was removed from Ray, but he regained power later. He was eventually tasked with suppressing the Qarmatians, which marked the end of his work. Ale-Saj served as agents for the Abbasids in critical political moments, both openly and secretly. They were involved in suppressing the Qarmatians and Alevids and accompanied Khumarawayh Tuluni. However, they later rebelled against him. They also accompanied Yaqub and Amribne layeth on safaris, but despite Yaqub's defeat, they became closer to the caliphate. Although their mission was repressive, the caliphate treated Ale-Saj cautiously. The Samanids had no military relationship with the dynasty, and the caliph officially gave them the command to hand over the province of Ray and assigned Ibn Saj to suppress the Qarmatians. This research aims to investigate the complex and intertwined relationships between the Abbasids, Ale-Saj, and Samanids, and their impact on the history of Iran and Islam during the fourth century. The research method employed in this study is descriptive-analytical, relying on library sources and historical-critical research.

By taking advantage of natural and strategic fields and with the help of political elites, the Samanid formed a coherent and powerful government in the Mesopotamia and Khorasan, which resulted in stability, maintaining security within the territory and establishing efficient relations with the neighbors. The result of this authority and security was the flourishing of economic and social life in the beyond. By using the power of elites, the Samanid amirs created a unique period in the history of the Islamic era of the region, in terms of paying attention to the traditions of Iranian statecraft. The security and law and order that arose in the light of political tolerance and cultural policy of the Samanid in the region, brought about the harmony of the peasants and local rulers with the Samanid court, and this was important in the prosperity of industry and trade. This research, with a descriptive-analytical approach and with the aim of investigating the effect of the political security of the Samanid era on the commercial prosperity of the Mesopotamia region, seeks to answer the question, what effect did the security and order governing the Mesopotamia region have on the economic prosperity of the region during the Samanid period? The findings of the research indicate that parallel to the authority of the Samanids and their ability to establish security and maintain order, an efficient bureaucracy, the use of the power of the elites, and the use of internal capabilities in political and commercial relations, social and economic life from prosperity were acceptable.

Transoxiana has special and diverse characteristics that have led to various types of economic livelihoods and the multiplicity of aspects of its material life. It is inferred from geographical writings and historical sources that this region had a high level of economic life and material livelihood, as well as being famous from a scientific and cultural point of view. Long history of human life and urbanization, existence of many productive villages, nomadic life around it, location in a special geographical position in terms of regional and international trade routes, the existence of numerous rivers, fertile soil, the existence of local government and city-government in The total situation had created a level of individual and social well-being as well as a relatively fair distribution of wealth in the region. It is assumed that the economic and material life of Transoxiana enjoyed a certain prosperity. Now this article intends to examine the various aspects of the economic activity of the diverse transatlantic material life in the interconnected system in order to find out why the issue of high level of material life and prosperous livelihood of the people of this system relies more on primary and primary sources

From the second century AH, with the rise of Iranian dynasties in the political arena, Iranian and archaic tendencies gradually entered the political structure from the cultural sphere, including the efforts of the Samanids and the Buyids to attribute their dynasty to the families of ancient kings, nobles and heroes. The choice of such a relative dynasty provided national acceptance in the social context, proving the merit and legitimacy of the regime, and consequently fulfilling many of their goals in the field of cultural, political, and territorial conflicts. The most important manifestation of these tendencies and the means of propagating and introducing the lineage of the ruling system were historical books.In this article, in order to reveal the opposition between the Samanid and Al- Al-Buyid genealogical thought and discourse in the context of political and territorial conflicts, with emphasis on the Ray region, the data related to the genealogical discourse of these dynasties were described and analyzed with a semantic approach. As a result, it became clear that the Samanids and the Buyids dynasty, in their territorial disputes, especially the conflict over the strategic Ray region, used genealogical claims to assert the legitimacy of their sovereignty by proclaiming it in historical texts.

One of the Iranian dynasties that dominated the east of the Islamic Caliphate was the Al-Saman, who ruled over the Transnistrian region from the first half of the third century AH and gradually promoted Iranian culture and national traditions by retaining political citizenship from Bani Abbas. They made an effort. The behavior of this dynasty against the Iranian independence movements has caused doubts in the attitude towards Samanid Iranianism.Relying on a descriptive-analytical method, this study aims to answer the question of what was the nature of the Samanids' political behavior with the Iranian independence-seeking movements? The findings of the study indicate that Al-Saman had a behavior contrary to the discourse of the Iranian independence movements and despite the tendency to Persian culture and civilization, pursued their own interests by following the Islamic caliphate and therefore, They were hostile to the Iranian independence movements.Keywords: Samanids, Abbasids, Independence movements, 3rd and 4th centuries AH.

About forty of the 146 years of Saffarid dynasty is related to the period of formation and the peak of this dynasty. The rest of the life of this government was spent in the form of a local government. However, the successors of the Saffarids did not shy away from the political plans of the founders of this government. Following the death of Amr ibn al-Layth, although the Saffarids are believed to have no longer challenged the Abbasid caliphate in this part of their reign as a local government, scattered reports of sources as well as coins found show that the successors of the Saffarids (287-339 AH) did not always follow the procedure of full obedience of the caliphate in practice.The aim of this study is to identify the conflicts and overlaps in the reports of historiographical sources in comparison with the results of the study of coins minted by this family in relations with the Abbasid Caliphate. The Abbasid Caliphate did not sympathize with the Saffarids, and the Saffarids' attempt to gain lasting political legitimacy from the Caliphate was unsuccessful. The results of this study showed that the study of coins can fill the gap of historical reports. By examining the coins, it was possible to provide a relatively clearer picture of historical events based on the Saffarids' relations with the Abbasid Caliphate.

In some periods of Islamic history, apart from the original verses and Hadiths that express the Islamic view of the fate of the world, a large collection of non-authentic eschatological literature and Hadiths was prevalent in Islamic texts and popular literature. Apart from recognizing the eschatological beliefs contained in them, this vast literature is also noteworthy from the perspective of extending some of the ancient eschatological ideas, and to understanding the macro-historical perspective that lies behind them, as well as their implications for some contemporary social and cultural environment and events. This paper analyzes an eschatological quasi-Hadith that Maqdisī, a famous geographer, encountered with and quoted in Fārs. According to the findings of this study, this quasi-Hadith is a reflection of some of the eschatological and at the same time non-apocalyptic tendencies in the Iranian and Islamic milieu in the 4th century AH/ 10th century AD. This quasi-Hadith also represents a mixture of a kind of cosmopolitan and non-hegemonic ideal and an ethnic ideal in the Iranian sense, which, of course, is not fully in line with the Iranian Shahanshāhī ideology. Hence, it is possible that apart from general Iranian historical perspective, some traces of cosmopolitan attitudes influenced by non-Zoroastrian worldviews that are inconsistent with the Shahanshāhī ideology, which has a hue of Islamic literature, are reflected in this quasi-Hadith.

The Samanids were one of the most important governments in the eastern part of the Islamic world in the fourth century AH. The Samanid government, which initially had strong rule based on efficient geographical, political, and bureaucratic elements, was weakened and degenerated in the final years of its rule due to the adoption of a shaky and defensive foreign policy.The purpose of this article is to know the relations of the Samanids with the powers of their time: the Abbasid Caliphate, the Buyid dynasty, the surrounding kings and the Qarakhanids. The Samanids 'relations with the surrounding kings (subordinate rulers) were strained due to the structural weakness of the government and their defensive and passive strategy, and these powers interacted with the Samanids' rivals, including the Karakhanids and the Buyids, which resulted in the decline of the Samanids. The questions that this research seeks to answer, what role did the Samanids' defensive strategy play in their decline? Why was the Samanid policy of confrontation against the caliphate ineffective? The research is descriptive-analytical method and the research findings show that the Samanids with a defensive strategy could not create a proper balance in their relations with their subjects, claimants and foreign rivals (Qarakhanian and Al-Buwayh). It played a decisive role. Also, the Samanids' confrontation with the Abbasid caliphate, which was rooted in rivalry with the Buyids, led rivals to use the caliphate to gain legitimacy.

"Symbol"is a collection of signs, indications, and words that denote a higher meaning and concept than its appearance. In other words, symbols are used to express concepts that roots of many of them can be found in the history of predecessors and myths. Artwork is one of the most suitable platforms for the emergence of the symbol. In the meantime,"pottery"is one of the most important art works in early Islamic centuries, which it contains many symbols among the"cows", and can be traced its implications in the myths of historical and Islamic periods. The aim of this study, semiotics of cow with regard to social conditions, religious and the idea and beliefs of the people of the early Islamic centuries through analysis of historical documents. Hence, following the semiotics of cow, the following question is raised: What is the origin of the cow symbol on the Neyshabur pottery? The research method is historical-analytical and based on library studies. In the process of research, we first began to collect statistical samples from museums, designing motifs with CorelDraw software; and in the following, library studies have been conducted to identify the subject matter of the cow in historical documents. The achievement of studying the cow symbol and its conception in the pottery of Neyshabur suggests that, considering the importance of cow in livelihoods of people in different historical periods and using of: meat, skin, milk, fats (for domestic heating and cooking) along with its efficiency in portage and plowing, can be imagen such icons as: power and strength, fertility and fecundity, which these symbols can be traced from prehistoric times to the aforementioned period in different artistic works and have common concepts. In addition to the above mentioned concept, other symbols, such as the combination of cattle with humans, the composition of cows with birds, are found in Neyshabur's pottery with astronomical and religious concepts and their origin is specific to Islamic beliefs.

The Beginning of Ishaq Ibn Ahmad Samani's Emirate (301 AH) in Samarqand Based on Numismatics Evidence Abstract After the death of Ahmad ibn Ismail (295-301 AH), at the same time Ishaq ibn Ahmad (301 AH), the great of the Samani family and Nasr ibn Ahmad (301-331 AH), emir Ahmad's young son rose to claim Emirate, which eventually led to the infighting and victory of Nasr. Since historical books have been widely dispersed, coin science can provide researchers with valuable information to address these discrepancies. emir Ishaq is the name of the late emir, also known as Ismail ibn Ahmad (279-295 AH) and dates to 301 AH. He was beaten in Samarqand. The main questions of this study are: 1. How can a part of the history of that era be reconstructed by using the copper coin of emir Ishaq (issued by Samarqand in 301 AH)? 2. emir's name is dead, why has Ismail insisted on this type of coin, and what role did Ishaq have in legitimizing it? In addition to introducing this first coinage index, this paper seeks to reconstruct and identify the causes of some events along with the cognitive cointegration data along with historical texts, using a cognitive archaeological approach and a historical approach. The main result of this study was the issue of legitimizing the Emir of Ishaq from the Baghdad Caliphate, which can be concluded that this coin was minted during the process of legitimizing the Emirate of Ishaq by the Abbasid caliphate, and since the coinage was considered a sign of power. And his legitimacy for the Emirate was also in the offing, bringing the name of the emir down to the coins could guarantee Ishaq's legitimacy at that time. Keywords: Ishaq ibn Ahmad, Samarqand, Numismatics, Samanids, Nasr ibn Ahmad. Keywords: Ishaq ibn Ahmad, Samarqand, Numismatics, Samanids, Nasr ibn Ahmad.

Samanid had control of Qazvin since 287 A.H. until the last attempt to recapture Qazvin in 335 A.H. They wanted to have control of this region for three purposes:1- As a pretext for confronting the Alawites' forces; 2- to support Caliph Abbasid in suppressing the oppositions 3- the military ability of Ismail Samani. because of the internal vulnerability of the government, it was only possible to strengthen the Daylamites to keep Qazvin under control. In the beginning, they consolidated the Samanids' power in the west of Khorasan and it was satisfying for the Abbasids. But after a short while, they became political-military Samanid's contenders as Ziyarids and Buyids. The coincidence between the Daylamites power and the weakness of the Samanids led to the fall of Qazvin and some other central parts of Iran.  Samanids never recaptured Qazvin until 395 A.H. In this paper we will investigate A half-century of Samanid's Ruling over Qazvin city during which Samanid governed Qazvin democratically.

Mamatiyya were a muslim mystic group active in 3 and 4 century and in the era of Sassanid rule who lived in Great Khorasan, neyshabur city. The malatiyya because of the belief bond with fotovatism.all of the Malamati values and practices attempt to earn Halal livinghood solvent which leads to boost the economy versus other soffies isolating and other contemporary or before this period sects.Even if we consider Sufism as a form of Islamic mysticism which emphasizes introspection and spiritual closeness with God in which people avoid doing businesses or anything about economical prosperity 1we might declare that by the rise of malamatiyya in neyshabur suitable base for economical growth in Great Khorasan was provided so the main purpose of the dissertation is an analysis on Analyzing sufism and Fatian,s thought as a mystic group and the combination of these two beliefs in malamatia and the positive effects of them on economy during the time mentioned.more over the research methodology chosen is library research.

In Iran, thoughts of Iranshahri, in particular, showed themselves in the Sassanid government, and the Sassanid and Shah's government, like Ardeshir and Anooshirovan, became the theoretical and practical spirit of Iranian thought and definition of politics in the form of the idea of the city. With the collapse of the Sassanid government and the power of the Caliphate of Anawa and Abbasi, this thought declined. In this period, the sovereigns of Taherian and Saffarian of the wisdom powers formed in the center of the Islamic State, were in constant struggle with other rival Iranian states and in a context of unrestricted and highly unrestricted borders. Had These states and other semi-independent Iranian governments are formed in the context of the social fabric and the special thoughts of the Middle Ages, and each of them, while adhering to the central caliphate system, is a special way of gaining legitimacy and national acceptance through the assignment of the ancient kings and ancient clans of Iran They have tried to study Iranian traditions and this research attempts to examine the extent of the contribution and manner of achieving the Iranian culture in the structure of government in the Samanian and Al-Bouyeh.

The year 301 AH (913/4 AD) should be considered a dangerous year for the Samanids. Because, after Ahmad-ibn Ismail (295-301 AH) was murdered, a conflict and subsequently a battle happened between his eight-years-old  son, Nasr-ibn Ahmad and his uncle Ishāq -ibn Ahmad who was, at that time, the doyen of Samanids, to take the throne which finally led to the victory of the little Nasr. Due to the dispersion and variety of the content of historical books, numismatics seem to be able to provide the researchers with valuable information. Therefore, the numismatic data especially what has gotten of two indicative coins of Nasr II, minted in 301 AH in Samarkand, is the main source of the present study. In addition to introducing the mentioned coins, it has been tried in present paper to analyze the causes of some of the events of this period using numismatic data and information has gathered out of historical texts. The attempts have been made to clarify some unknown matters such as the purposes were behind the minting of the coins, the one who had the coins being minted and the opinion of the Abbasid Caliphate on power claimers, and to make it clear that the coinage purpose was to indicate the consolidation of Nasr's power over the territory of the Samanids, particularly Samarkand. The results show that the coins had been likely minted by Hamooyat-ibn Ali (the conqueror of Samarkand), or by Omar-ibn Nasr-ibn Muhammad-ibn Ismail or even by one of ’Amr-ibn Nasr-ibn Ahmad’s son (the new governor of Samarkand), and finally the Caliph preferred initially Isaac to Nasr and confirmed his government.

The formation and development of the emirate system and its functioning in the history of Iran is of Islamic significance. The system of emirates as a political structure in the Middle Ages and in an era in which the Iranian identity was in crisis has led to the revival and continuation of Iranian identity. In this regard, considering the role and position of the Emirate system in the continuity and continuity of Iranian identity, this paper tries to answer this important question: the Emirate system as a symbol of the political system and the historical interlude of Iranian society in the third to fifth centuries What kind of special efforts did they revitalize and strengthen the Iranian identity? The results of this paper, which have been carried out with the usual descriptive-analytic approach in historical research, suggest that Emirati systems such as Samanids, Ghaznavids and Albayeh, utilizing historical and cultural factors as well as in the light of Islam in restoring identity The Iranian people have been struggling to persuade the Iranian identity in the shadow of the Emirate system and in the context of Iranian culture and society during Islamic period.