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.

For centuries, the city of Samarkand was one of the most important and progressive Iranian-Islamic cities throughout the eastern lands of the Islamic Caliphate. This city reached its peak of prosperity, especially in the SAMANID period. But Samarkand, like the SAMANID period, has been researched mainly for its political and cultural importance. Therefore, despite the economic importance of Samarkand and the Samani period in the history of Islamic Iran, they had more importance in political and cultural fields. Therefore, in this research, it has been tried to analyze the economic importance of this city in the SAMANID period based on a descriptive-analytical method. Based on this, the main question of the article is what are the main factors that led to the economic prosperity of Samarkand in the SAMANID period? And what fields did this boom have? According to the research findings, a combination of natural, geographical and socio-political factors provided the necessary grounds for economic prosperity in Samarkand during the SAMANID period. This prosperity also mainly covered fields such as the agricultural economy, trade and commerce, the slave trade, and the paper industry.

Manufacturing metal and earthenware objects, is important for human being since the prior ages of history up to now. Because these type of art are epitomize of Believes, Myths and is the reflection of ideology of civilization circles and arena of meaning and immortal glory of human cultures. These work’s motifs are explanatory of physical and spiritual heritages which these arts have been grown in that area and settlement. In the other words, in manufacture, polish and decoration of these dishes, we can recognize economic improvements, historical challenges and social condition behind of artistic effects of them. We can see salient maturation in various types of arts, especially in make and polish golden and silver dishes, which are infusing of ulterior cultural and artistic ages and also Islamic ages. Reason of these purports transfer, from Sassanian art to Islamic art, is the presence of Sassanian non-Muslim artists and Samanian new- Muslims in Nishapur. In Islamic prior centuries, because of embargo of golden and silver dishes, pottery art became more important and value and artists, renewed the valuable motifs of metal dishes of Sassanian age by preservation of scholar values on porcelains of Samanian age, in the full beauty and nicety. The hypothesis that we are testing that, in analytical essay, is compliable in a manner that motifs, formed on potteries of this age, is continuity of the same figures on golden and silver dishes of Sassanian age in Islamic age which this time is in divine and spiritual space with religious thought and considERAtion to Iranian civil qualities and natural cultures, eager to freedom of hegemony of Arabian regimen on renewed Iranian- Islamic art arena. Of course, creativity, the spirit of innovation and construction in art of this age cannot be decreased as an imitation and mere adoption of the past genERAtions heritages. Although Samanian age is the newborn thought age, civil creation and Iranian art’s glory, which is formed by motive of Islamic gratefulness, benevolence and aesthetics, Iranian Renaissance in the Islam frog. Method of concepts adjustment is analytical- historical and descriptive and the method of subject collection and applied data in the essay is librarian.

Period GenERAlly in Iron's history, The States and government's in comes sources have depended on agriculture Station, while in agricultural part, drived taxes of farmer and cultivators in form of lavish, had important role in security of governments treasury sources. The states have responsed to extend water to village, ordinarily. For depending cultivation to water sources and many expenses of water establishment, especially, in regions that were far away of natural water sources.as a matter of fact, This role was found more value, in condition that digging subterranean canal needed because of region was far from of natural water sources. In the first of Islamic period, after passing insecure period and lack of primery stability and wars that caused to dis order in different part of life, for instance economic. Iran's history was changed by appearance of samaniyan govern mend in great khorasan that helped to stable in different basis of political, economic, cultural and social.There fore caused brilliant period in Iran's history and this was named golden period. Of course we have eudeavoured to study the irrigation system position and the effect on agriculture in khorasan in samaniyan period. With due attention to old sources data, especially, effects of Moslem’s geography in the first of Islamic century and use of recent researchs, we can consider the role of samaniyan government in protection and reparation of irrigation

We can begins with Anahita, this ancient Iranian goddess mother with various pregnant statues that shows the worship mother of gods from the new stone age in Iran that appears in different forms on the other ERAs. Mother-Iranian goddess in Achaemenian manuscripts named Anahita. The picture of this goddess has seen in reliefs and behind the coins with a milled edge crown. SAMANID art is kind of continuation of Sasanid art, and for this reason the figures have seen on this potteries affected by Sasanid art. On this essay we consider the woman figure on this ERA. On the SAMANID potteries you can see the fertility symbols like snake, fish, new moon, palm leaf and pomegranate. It seems that women figures have a unique character.

Rudaki is the father of Persian poetry and the greatest poet of SAMANID ERA. In spite of the fact that there exists only less than 1000 lines of his numerous poems now, about half of which are Mathnavis, Elegies, and Sonnets, the variety of his poetic form and meaning is noteworthy. He composed the first and the best samples of elegies, sonnets, cadent lines, quatrains, eulogies, satires, autobiographies, expositions, wisdom poetry, admonitions, ethics, and poetry dealing with inebriation.In his sentimental and wisdom poems of his Divan, we can notice the expression of the "invalidity" and "instability" of the world, the "transience" of the benevolences and the pleasures they provide, the dominance of "death" in human's fate, decrepitude in the presence of the ridiculing "games" of the day, fatalism, conquering destiny, invitation to senselessness, oblivion, gaiety, and seizing the time, which comprise the subject matters of Khayyam's quatrains, also. These kinds of concepts were used by the poets before and after Khayyam; they should be considered as cultural and humanistic factors, replacing the exclusive philosophy and cosmology of an individualistic idiosyncrasy.When coming to Khayyam and Rudaki, it is imprudent to talk of the question of influence and being influenced. Khayyam is obliged by Rudaki as far as two things are concerned: 1) Rudaki is the person who invented quatrain meter or at least tried to form and develop it; and 2) he precedes Khayyam in looking wisely at the universe and creating such sentimental and wisdom concepts.

Following the fall of Sassanid Empire, it needed a long time to prepare anew favorite conditions for establishment and development of Iran’s administration and its foreign relations. Greater Khorasan played an essential role in this phase and prepare a fertile milieu for the reconstruction and revival of some structures which suffered a real rupture during the first Islamic centuries. Contemplating the course of events during that period, one might find the initial attempts to establish a foreign policy in 4/10 century. It seems the SAMANID emirate in Khorasan and Transoxiana contributed largely to the cultural resurrection and brilliant growth of Iran’s civilization in first Islamic centuries. Considering the particular geographical situation of SAMANID territory, it was quite natural that it would find it a necessity to define its own foreign policy and the inter-dynastical relations. Hence, one might be allowed to recognize SAMANID dynasty as the first dynasty in post- Islamic Iran which attempts delibERAtely to find its status in the world in that time. This paper purported to examine SAMANID initiatives in this field and its contribution to the structure of foreign policy in Islamic Iran.

Communities in which religion plays a pivotal role, the relationship between the government and religion scholars affect politics deeply. During the SAMANID government, religion scholars had a special status in the political structure as well as in the society. Their presence could be seen not only in religious positions, but also in state and political positions. Governmental policy of the SAMANID rulers needed to use the religion scholars in political affairs. This paper studies the intERAction between religion scholars and SAMANID rulers, their devotion to establish a durable relationship, and the results taken from political positions of the religion scholars. As is known by the paper, religion scholars have had an effective role in SAMANIDs. power, consolidation, and also in their decline.

Centering on personal, political, and religious issues, satirizing has existed since the Ignorance ERA up to SAMANID and Ghaznavid ERAs. Many Arab poets, such as Hati’eh, Farazdaq, A’sha, Jarir, Ebn Rumi, etc. have had satires on these topics. Persian poetry has also had satires on these topics. Some odes that describe and elegize cities have remained from the 0mavid and Abbassid ERAs. Satirizing cities was first seen in an in dependent way in special poems by SAMANID and Ghaznavid poets. Iranian poets have satirized many cities in Persian and Arabic. Some Persian satires caused their composers some problems, known as “Shahr Ashoob” (mischief –maker).

Studying the historiography of Iran's neighboring countries, and how they view the shared heritage and history of the past, is a field for scholarly dialogue among thinkers. The present article attempts to consider the focus of their viewpoints on analyzing the approach of Tajikistan scholars to the SAMANID as a shared heritage and tries to consider their complementary efforts in contemporary Iranian research. Tajik historians in the Soviet ERA, providing a platform for ethnic identity, directed the historiography. The same way, emphasizing the identity-building aspect of the SAMANID, especially during Amir Ismail Samani, sought a practical model of a "statesman" and "Amir 'Adel. " They are vaguely searching for another identity in the Soviet Union, especially among the Turk and Tajik people, who, fortunately, have not yet been at odds with the Iranian identity. Independent historiography seeks to find the positive side of identity in "Amir Ismail himself" and the opposing side in "Uzbek and Uzbekistan". Although this approach has imposed some methodological and content shortcomings on Tajik historians during independence, it continues to pay special attention to Iranian research and its perpetuation and avoid an aggressive approach to Iranian culture.