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AbstractIt is well known by every student of Iranian, that the Samanid dynasty (10th-11th centuries) contributed greatly to the development and empowerment of the Persian language. Despite a considerable amount of publications on this subject, however, to the best of my knowledge, none of them has enjoyed a linguistic basis.1 When we talk about the history or evolution of a language, we must provide a firm linguistic basis for our claims. This essay aims to demonstrate the contributions of the Samanid Period to the development of Persian from a socio-linguistic point of view, that of "language planning". In my opinion, the Samanids were the first authorities that adopted a scientific and systematic approach to saving the Persian language from a gradual death.

This paper aims to describe the worth noting that the Samanids had prominent civil and political roles. During their reign, writing appeared in the Persian language and the Arabic language. The Samanid era witnessed an industrial renaissance manifested in ceramics, paper, carpets, and textiles. From a political point of view, the Samanids defended the eastern border region and extended Islamic influence to the countries of the Turks. They never departed from the subordination of the Abbasid Caliphate in Baghdad. We conducted a literature study to discuss the development of the Samanid dynasty, starting from its power, administration, and distinction in science and the race that developed in this Sunni dynasty. He also endeavoured to bring scholars to the presence of his kingdom and honoured them, benefited and rewarded them. During the years of his rule, which exceeded thirty years, this prince was just, benevolent, and wise. The cities of his state flourished, namely: Nishapur, Merv, Balkh, Bukhara, Samarkand, and others. But after the death of Prince Ismail al-Samani, a conflict erupted between members of the Samanid house in greed for power. The influence of politicians increased, and the weakness of the state began to appear and gradually increase

The paper reconsiders the apocryphal stories regarding theShahnama's initial reception to propose that it was only after long narrative poems gained currency that theShahnamawas recognized as a masterpiece. The paper analyzes the structure and themes of several histories written before and during the Samanid period and compares them with theShahnamaand the content of histories and epics produced immediately afterwards, to argue that the initial reception of theShahnamadid not depend on Sultan Mahmud Ghazni alone. It further argues that theShahnama's aim, content, and execution differed from the histories and poetry produced in the decades immediately preceding and succeeding it, which would account for the lag in its acceptance and popularity. This led later biographers to superimpose their regret over Firdausi's treatment onto Sultan Mahmud Ghazni, who by their accounts denied him the fame and glory he deserved in his lifetime.

This research is concerned in publishing and studying a rare Samanid dinar struck in Mohammedia in 341 A.H., bearing the name of prince Noah Bin Nasser (331-343 A.H), and preserved in the private collection of Mr. Mohammed Omar Nato in Holy Mecca. This dinar is firstly to be published and studied through this research; which is concerned in describing the general shape of it, by clarifying its inscriptions and decorative motives, then analyzing its inscriptions and relating it to the different circumstances, especially striking Al-Mostakfy's name on it, despite his isolation in 334 A.H., which is seven years earlier than the date of the dinar under study. Besides, the reasons of minting Surat Al-Ikhlas complete on the field of the reverse. The published Samanid coins bearing Surat Al-Ikhlas were determined, and they are: a dinar struck in Mohammedia in 333 A.H. preserved in the Islamic Art Museum in Cairo, and a dirham struck in Samarkand in 357 A.H. under the name of prince Noah Bin Nasser (350-366 A.H.), published by Shabaan Kinawy, and a comparison between them and the dinar under study was made, regarding the prototype, the inscriptions, the date and circumstances of struck. Besides, another comparison between the dinar under study, and the Samanid and Buwayhid dinars struck in Mohammedia was made to clarify the differences between them and the uniqueness of the dinar under study. Thus, it is obvious that the published Samanid dinar and dirham bearing Surat Al-Ikhlas along with the dinar under study were struck during the time of the military conflict between the Samanids and the Buwaihids, which ended in 361 A.H. by reconciliation. So, in light of the above, the dinar under study is unique in its prototype, date and circumstances of struck, which firstly to be published and studied, thus, it represents a new addition to the Sammanid coins in general, and the coins of Noah Bin Nasser in particular.

In tenth century Khurasan and Transoxania, at the frontier of the Iranian cultural world, mythical and historical narratives such as the Shahnama helped to shape and maintain a sense of group Iranian identity for the Samanids and other Iranian Islamic dynasties. The Shahnama can be considered what narrative theorist Margaret Somers terms an "ontological narrative." These narratives helped Islamic dynasties such as the Samanids understand what it meant to be Iranian, and also became sources of identity for their Arab and Turkic neighbors. The term "Iran," or "Iranshahr" as the empire of the Sasanians was known (224-651 CE), refers to a political unity which did not exist in the domains of the Samanids. How did such a concept, removed from its original geography, inform cultural identities? To what extent was the idea of "Iran" tied to a pre-Islamic geographical, political, and Zoroastrian religious concept, and how was it reinterpreted in a post-Abbasid world?If the Shahnama tells the stories of a formerly unified Iran, how was this concept reinterpreted in a geographically fractured and religiously changing world? When delving into the history of Khurasan and Transoxania, there are certain unanswered questions about language, history, and literature during the New Persian Renaissance that one must keep in mind as guiding questions:• Why was the time ripe for a resurgence of Persian language and literature? • Why were the lands of Khurasan and Transoxania the seeming location of this linguistic and literary movement?• To what extent was language tied to individual, group, or cultural "identity"?Shahnama and prose histories such as those of Bal'ami, Gardizi, and Beyhaqi helped lay the foundation for identities that have persisted until present day. This is not to say that there is a static Iranian identity that has existed since some "medieval" creation. Instead, ontological narrativity allows for a fluid and dynamic sense of identity. It is the interplay between narrative and lived experience that creates a sense of who one and one's society are, and it was the Shahnama that was the preeminent such narrative for the Eastern Islamic world after the New Persian Renaissance.

Frontmatter -- Contents -- List of Illustrations -- Preface -- Notes on Transliteration and Dates -- Glossary -- Introduction -- Part I Situating the Text -- 1 An Early Samanid View of History: The Dating of Na,īªat al-mulūk -- 2 A Liminal Setting: The Location of Na,īªat al-mulūk -- Part II Governance and Society -- 3 Kingship and Governance: Concepts and Terminology -- 4 Intermediaries and Networks -- Part III The Religious Landscape -- 5 Multiplicity and Rhetoric -- 6 Religion and the Samanid Amirs -- 7 The Afflictions of the Kingdom and their Remedies -- 8 The Religious Sensibility of Nasihat al-mulūk -- Notes -- Index

Истаравшан, как одна из крупнейших политических, экономических, торговых и культурных областей Саманидского государства, сыграл важную роль в истории саманидской эпохи и особо привлекал внимание средневековых авторов и современных исследователей. В статье дается краткое историко-географическое описание Истаравшана на основе средневековых источников и публикаций современных ученых. ; Istaravshan played an important role in the history of Samanids era as one of the major political, economic, trade and cultural areas of the Samanids state, and particularly attracted the attention of medieval authors and modern researchers. The paper briefly describes the history and geography of Istravshan based on medieval sources and publications of modern scholars.

Статья посвящена изучению религиозных течений периода правления Саманидов и Газнавидов, т.е. карматов и исмаилитов. Автор выделяет две центральные проблемы: исторические и политические отношения карматов и исмаилитов и политические цели этих течений, с одной стороны, и Саманидов и Газневидов, с другой. В статье критикуется точка зрения многих средневековых и современных авторов, которые отождествляют секты карматов и исмаилитов, считая их последователями одного учения. ; The article dwells on the religious trends of the period referring to the governance of the Samanides and the Gaznevids i.e. Karmats and Ismailites. The author singles out two central problems: historic and political relations between Karmats and Ismailites and political goals of these trends, on the one hand, the Samanides and the Gaznevids, on the other hand. The author criticizes the points of view of many mediaeval and modern scholars who identify the sects of the Karmats and the Ismailites considering them as the successors of one and the same tenet.

The Persian wine production myth centers on the relationship between a male vintner and his female vine and her daughters, the grapes. This myth, the earliest extant examples of which are found inqasīdasby the Samanid poets Rūdakī and Bashshār Marghazī and which was much developed by Manūchihrī and his contemporary Farrukhī, contains images of femininity, the mother–child bond, separation, violence, execution, and ultimate redemption. The grape harvest comes in the late summer and culminates in the Mihragān festival, a celebration focused on the grape and grape wine, at which poems containing versions of the wine production myth were recited. The present study maps the evolution of this myth over the span of a century through a close reading of eleven poems with specific reference to variations in narrative structure.

Cover -- Title Pages -- Inhalt -- Danksagung -- 1. Fragestellung -- 2. Forschungsstand, Quellen und Methode -- Teil I Die Silberverteilungsnetzwerke in ihren handelsgeschichtlichen, fiskalischen und gesellschaftlichen Kontexten -- 1. Chronologie und Geografie der Netzwerke im westlichen Eurasien -- 1.1. Chasaren und Wikinger als Hauptakteure im 9. Jahrhundert -- 1.1.1. Der Karawanen- und Tributhandel der Chasaren -- 1.1.2. Die Transformation der Netzwerke der Rus' vom interkontinentalen Fernhandel zum Raub- und Tributsystem -- 1.1.3. Die Verflechtungen der skandinavischen Gemeinschaft von Janów Pomorski/Truso und ihrer Nachfolger an der südwestlichen Ostseeküste - zwischen dem konzentrischen Regional- und Transithandel und multizentrischen Strukturen -- 1.1.4. Die Netzwerke der Gotländer und Festland-Schweden: Kompetenztransfer und Transithandel versus Raub- und Beuteökonomie -- 1.2. Zwischen dem Silber der Samaniden und der Expansion der Ottonen: Beziehungsgeflechte, Machtzentren und Reiche in den 900er bis 970er/980er Jahren -- 1.2.1. Das Reich der Volgabulgaren als Drehscheibe des interkontinentalen Transit- und des regionalen Tributhandels -- 1.2.2. Der Karawanen- und Tributhandel der Chasaren in neuen Konstellationen -- 1.2.3. Der Aufstieg der Kiever Rus' aus der Logik des Raub- und Tributhandels -- 1.2.4. Der Aufstieg der Piasten aus der Logik des Raub- und Tributhandels -- 1.2.5. Die "eine-Generation"-Schatzfunde im oberen Südlichen Bug-, Dnestr- undTheißgebiet und der Transithandel der Magyaren/Ungarn -- 1.2.6. Neue Akteure in der Ostsee-Rus' zwischen Tributen, regionalem Austausch und Fernhandel -- 1.2.7. Noch einmal die Gotländer und Festland-Schweden: von der Raub- undBeuteökonomie zu Handelsfahrten und Dienstleistungen.

For more than a decade, the five Central Asian republics have been "readjusting" their academic institutions in response to the new borders created by the fall of the USSR and subsequent independence in 1991. Both the university system and the Academy of Sciences have been called on to rethink their research policy in order to meet the new national stakes and current political demands. Thus, the elaboration of a national discourse is a particularly relevant object of study in order to observe the different modes of legitimization of the new Central Asian states and the scholarly tools they deem necessary for their political ratification. Consequently, in retracing the genealogy of the contemporary historical analyses we must pose a question regarding the development of the academic disciplines and the data concerning their political environment. Does Tajik independence in 1991 involve rethinking the genesis of the nation and the scholarly fields linked to the elaboration of the national narrative? Why have the political authorities declared 2006 the "year of the Aryan civilization"?

Despite the frequent attacks of Nomad tribes of the northern plains, the demographic composition of Transoxiana had remained Iranian in ancient era; nevertheless, after Muslim Arabs prevalence until the Mongol invasion, the demographic composition of this area completely changed under the influence of different factors. In addition to identifying the demographic composition of Transoxiana in the first Islamic centuries, this study is intended to introduce the factors affecting the transformation of the demographic change of this area. This study shows that in the Early Islamic centuries, the political structure and ethnic-racial of Transoxiana changed under the influence of different factors as Arab Conquests, Geographical Location of Transoxiana, Refuge of the opponents of caliphs, Commerce, Ghaza, The Religious Importance and Prosperity of Scientific Schools, Political Centralization in the Region by the Samanids, conversion of Turk Nomads to Islam, Migration of Turk Tribes to the region and Migration of that Inhabitants.