Ali-Ibn-e-Abbas-Al-Majusi, well known as Haly Abbas in the West, a physician, surgeon and psychologist of Buyid dynasty era, lived in the 10th century (A.D). He, along with Tabari, Razi, Avicienna, and Jorjani, established the foundation of Islamic medicine. He authored "Kamilu Sina’at" or "al-Kitab al-Maliki" (The Royal Book), a book on medicine which was used in European universities until the 18th century. Al- Majusi had an important role in promoting and discussing neuroscience, psychology, internal medicine, and basic medical sciences. Hence, owing to his great contribution to the field of medicine, Al- Majusi deserves to be explored more through research.

The book of History, Culture &Civilization of Iran in the Buyid dynasty by Sadegh Hojjati is a detailed and relatively fluent account of the history of Iran and the Islamic world at the climax of Islamic civilization, which many scholars do not work on that period because of scarcity and Arabic linguistic references. The author appropriately organized the book into two parts: a political history (including ten chapters) and culture and civilization (including five chapters) and produced an acceptable work. But neglecting some of the earlier sources and new researchs, not addressing some of the important issues such as religious politics and other aspects of foreign associations and some of the problems of segmentation or references in many paragraphs, various errata in writing and some inadequate judgments and probably inaccurate damaged the book to some extent. This article discusses the pros and cons of this book.

Arts and crafts are a good context for displaying cultural, historical and social structures in different eras. Coins were produced by order of the rulers of each period and the various visual components contained in them played an effective conceptual role. The motifs engraved on the coins are closely related to the culture and art of their time,they can be used to find out the economic, religious and cultural status of the state and the place where the coins were minted and helped researchers to understand the reasons for the continuity of traditions and customs that govern a society. The Iranian-Islamic rule of Al-Buyid ruled over parts of Iran for more than a century and coins affected by their nationality have changes that emphasize the need for the present study. They claimed to be descendants of the Sassanids and they made many efforts to revive the ancient methods and the deep connection of Iranian art in these centuries. Given the importance of the Al-Buyid government of Iranian origin in the first centuries of the advent of Islam, it is necessary to explain the semantic systems governing their pictorial coins with a multi-conceptual approach. One of the approaches to the study of image is iconography,presented by Erwin Panofsky. Panofsky, s theory encompasses the three levels of Pre-iconography, iconography analysis, and iconological interpretation. Erwin Panofski gives three different layers of meaning in each image that can be related to the cultural, religious and national spheres that dominate the thought of its producers. The main purpose of this study is to extract the cultural contexts of the coins of the Al-Buyid dynasty as an Iranian-Islamic rule in the early centuries of the advent of Islam based on Panofsky, s iconological theory. This article seeks to answer the following questions: 1-How do Al-Buyid coinages conform to the Panofsky’, s Preiconography, Iconography and Iconological three layers? 2-In examining the mentioned semantic layers, what are the Iranian cultural patterns and the reasons for their use? In the leading article, the research method is iconic,in the first step, how to match the motifs on the pictorial coins with three semantic layers, Pre-iconography, Iconography and Iconological, are examined. Then, based on Panofsky, s triple semantic study, the reasons for adaptation of the patterns of Iranian culture on the pictorial coins are analyzed. The research data obtained from the study of library resources have been analyzed in a descriptive-analytical manner. The statistical population consists of coins from the Al-Buyid period, the images of which are mainly collected from information sources and books. The number of samples in question is 6 pictorial coins related to the Al-Buyid period, which have been selected non-randomly. The analysis in this research has been done qualitatively. The results indicate that Erwin Panofsky, s iconological theory offers a new and effective way in presenting and understanding the content due to the noticeable time interval with the image coins of the Al-Buyid period. Panofsky relates the three different layers of meaning in each image to the cultural, doctrinal and national realms that dominate the thought of its producers. In the adaptation of Al-Buyid pictorial coins with three layers of semantics, Panofsky’, s Pre-iconography, Iconography and Iconological, pictorial samples were studied,visual components in coins (patterns and their composition) in the first layer (Pre-iconography), hidden concepts in each motif and their placement relative to each other in the second layer (iconography description), and cultural and historical factors affecting production and the formation of patterns on coins in the third semantic layer (iconological interpretation) were analyzed. The data obtained from the study of the second and the third layers reinforced the possibility that mainly the patterns and the way they were combined on coins were borrowed from Pre-Islamic Iran. These adaptations also follow various factors such as the tendency of the Iranians to the principles of former governance, the revival of pre-Islamic traditions, the Iranian origin of the Al-Buyid rulers and the acquisition of legitimacy in a limited time by the people and the Abbasid caliphs. With the arrival of Islam in Iran and the tendency of the Iranians towards it, the teachings of the new religion caused significant and effective changes in its culture and artistic manifestations. Some of the pre-Islamic Iranian cultural concepts that have valuable cultural bases maintained their vitality alongside new religious teachings. The role of the governments in power in preserving the cultural components of pre-Islamic times has been very prominent,just as the Al-Buyid rulers in their administration of the territory were led to put the Iranian-Islamic method at the forefront.

This paper effort is, contrary to Common attitude, as much as possible, about «the system «social and economic» with «state system» during Buyid dynasty and their effects on each other, to be examine. Considering this approach, this research is try to depose the Sunni Caliph reasons by Shia Buyid  rulers religion, the answer is given. Main hypothesis of this article is to explain main reason dichotomy the institution of monarchy and Caliphate from each other, was the effects and capabilities of «the system social and economic». Before there Buyid era and they obey it in. This study, incentives and policy and political opportunism, and lie down politics Buyid rulers can be ignored and explains that preservation Khalifa, capabilities «system social and economic» prevailing in society era Abbasid was. This situation since the «movement translation» was formed, that the dichotomy heavenly and the worldly institutions provide and already Buyid dynasty were it continuity appliance.

Endowments and offerings have played an important role in the spread of Ashura rituals in Iran. The participation of the political and popular classes in economic, cultural and social activities has made this presence bolder and more tangible over time. From the time of the Buyid dynasty to the beginning of the Safavid era (1501 to 1736), samples of endowments and offerings for the dissemination and implementation of the Ashura rituals can be analysed. Among the measures taken by the Shiites and the followers of the purified progeny of the Holy Prophet are the numerous endowments and offerings dedicated to the construction of the holy shrines of the Shiite Imams, the building of schools, libraries, a gathering spot for the Sayyids and conducting the mourning ceremonies. By scrutinizing the existing historical data, this descriptive-analytic research seeks to examine the extent of the effects of the endowments and offerings of these periods in disseminating the Ashura rituals in Iran. By studying different sources, it was finally concluded that endowments, offerings, and charities were very effective in promulgating the Ashura rituals and led to the growth of Shi'ism among the people of Iran.

Following the advent of Islam, Muslims, in addition to creating various branches of science out of necessity, gradually established other scientific and educational centers such as Dar al-Ilm, madrasas, etc., in addition to utilizing mosques. The effort to understand issues related to religion, Islam's emphasis on learning and producing science, and the interaction of different civilizations, of which the translation movement is one of its prominent symbols, provided a suitable platform for the growth and development of culture and knowledge throughout the world. In this context, the role of rulers in scientific growth and development is important. It seems that the peak of the scientific movement during the Shiite Buyid rule clearly highlights the important role of this government in strengthening the aforementioned trend, which is also considered the main issue of this research. Accordingly, the research, with a descriptive-analytical approach and relying on library resources, has attempted to examine the various functions of the Buyids in the scientific field, as well as their scientific policies and the effects of their actions on the scientific growth and prosperity of the Islamic world.

According to the tenets of Shīʿite jurists, any interaction strengthening the authoritarian rulers is illegitimate and unlawful. Based on historical reports, Shīʿite jurists embarked on interacting with the Buyid dynasty. Regarding the fact that an accurate understanding of historical events is not feasible without analytical investigation and explanation of social factors, this article elaborates on the social reasons behind the interaction of Shīʿite jurists with the Buyid dynasty. The question raised in this study is: What were the social reasons behind the interaction and cooperation of Shīʿite jurists with the Buyid dynasty Amirs? It is hypothesized that were several reasons including Islam's emphasis on interaction and cooperation, realization of religious goals, preventing Shīʿites from being isolated, excluded, and suppressed in society, etc. that gave rise to the interaction of Shīʿite jurists with the Buyid dynasty. On the other hand, interaction and cooperation as an ethical value and a behavior style are of high importance in the Islamic mindset and are considered as one of the principles of the Buyid dynasty and characteristics. Abiding by this moral value instigated the Buyid dynasty's interaction with the Shīʿite jurists who, in turn, started interacting with Buyid as well. This research investigates the social reasons why Shīʿite jurists interacted with the Buyid dynasty, using the analytical-historical method.

The Buyid dynasty (934 to 1062) is considered the time of reviving the traditions and culture of ancient Iran. Coupled with the rise of other Iranian dynasties in the region, the approximate century of Buyid rule represents the period in Iranian history sometimes called the 'Iranian Intermezzo' or Persian Renaissance. Revival of Iranian identity occurred under the Buyids. With rulers who are Iranian and who sought to show their connection with the pre-Islamic Iranian past. At the same time, the inhabitants of the Buyid kingdoms and eastern Iranians showed a high level of self-esteem as the people of Iranshahar who means the kingship based on pre-Islamic governmental traditions. As Daylamite Iranians, the Buyids consciously revived symbols and practices of Iran's Sasanian Empire. One of the Persian Arts continued during this era was textiles that had been reached great prosperity during Sassanid Empire. The previous decorative patterns of Sassanid textiles are contained geometric, plant, human and animal motifs has combined with Islamic symbols. Through centuries, Sassanid textile’s motifs have been adapted as the main textile design trend in many parts of the world and around five centuries after them, their impact could be seen in many parts of the world. In addition, many of these stylistic influences from Sasanian art went on to play a considerable role in the art of a Byzantines, and remain an excellent illustrative example of the ways in which concrete artistic elements diffused across the vast regions encompassed by the Silk Roads, and Egypt, Spain, and China. In Buyid period textiles became valuable artifacts as a result of silk fabrics production in Iran. Royal textiles were produced from silk and the inscriptions were either embroidered or woven on them in Kufic or Naskh scripts combined with Sassanid textile motifs. After Islamic Period, the trade between Iran and Byzantium Empire that had been started during Parthian era did not decline but continued and flourished during Buyid period. They tried to echo their neighbor’s imperial courts in Constantinople to compete with them. A long-standing game of one-upmanship vis-à-vis the equally elaborate etiquette in the courts of Middle East, and, from the late seventh century, Islamic rulers. Intricate court ceremony had a long history in ideas of divine kingship. Prior to Islam's introduction, the Byzantines had established relationships of reciprocity in peacetime as well as war with the Sassanian dynasty, by sharing designs, motifs, and figures. The first Islamic rulers of the Umayyad Caliphate attempted to match the opulence of Byzantium in the architecture and decoration of their desert palaces. The Abbasid Caliphs, settling in Baghdad, provided further rivalry to Constantinople in conspicuous consumption; late eighth-century texts describe how Syria's merchant fleet supplied luxury items to the Byzantine court.During the Byzantium era, textiles had been used as mediators in the Christian culture of Byzantium more broadly. In some periods the textiles were embroidered by Christian symbols as a background for iconographical representing of power and religious character of empire and a valuable present. During all times especially during iconoclasm era the Persian motifs was a main theme of Textile designs.Due to the trade through the Silk Road and the purchase of raw silk and some textiles from Iran, the first generation of skilled weavers were brought to Constantinople, and during the sixth century, the textile production centers of the Mediterranean border and the court workshops of the Byzantine Empire were established and given priority. it placed. These workshops and their productions were controlled to meet political and religious needs. Byzantine silks of the 6th century show overall designs of small motifs such as hearts, swastikas, palmettoes and leaves worked in two weft colors, and later recognizable plant motifs and human figures appear. Surviving textiles document shows a rich exchange of techniques and iconographic themes between Constantinople and the newly Islamic textile centers of the Mediterranean and Central Asia in the years after the Muslim conquests of the 7th century. Designs of the 8th and 9th centuries show rows of roundels or medallions populated with pairs of human or animal figures reversed in mirror image on a vertical axis. Many motifs represent Sassanian designs including the tree of life, winged horses, lions, and imaginary beasts, and there are numbers of surviving pieces like “The Shroud of Charlemagne”, a polychrome Byzantine silk with a pattern showing a quadriga, 9th century that specialists cannot agree between a Byzantine or Islamic origin. These impacts were both sided and the influence exerted by Byzantine silk weaving was profound. Byzantine silk court ritual and ecclesiastical practices were adopted by many parts of Christian world and in addition, Byzantine court furnishing styles and dress codes were echoed across the Islamic world.This paper aims to investigate the influence of Buyid textile designs on Byzantine textiles by focusing on meaning and concepts as well as their relationship with motifs and symbols. The main objective is that focusing and revealing this relationship could distinguish its Persian or Byzantine origin and their usage in political and religious content. These interdependencies could explain the numerous shared features in the art of the Mediterranean and Middle East cultures especially Iran, as well as the staying power of certain recurring motifs.After selecting some evidences from two culture, researchers assume to use a comparative study method to investigate the various textiles deign impacts and why some motifs and symbols have been used for a long time in their design and what is the political and religious idea behind them. So through a descriptive analytical methods through reviewing historical documents and other researchers papers tried to shape a chain between the usage of each symbol and common or different meaning of it in each culture. The result shows that the visual aspects of byzantine textiles are mainly based on Persian textiles and many of them, are not related to Buyid dynasty addition and they shaped through a long period Impact. However, some common motifs are used with different attitudes. Some of them like hearts and horses and some floral motifs could be described as direct replica of post Sassanid and especially Buyid motifs. There are ancient Iranian motifs that have roots in Persian mythology and depicted as an ornament on some byzantine textiles. Some motifs has the equal meaning in two culture and many of them placed between political symbols. The eagle, double-headed eagle, lion, elephant, griffin, Gilgamesh, and horse rider are the symbols of political power who turned into religious/political symbols in Byzantine Empire. The other series are the symbols who turned to Christian symbols and they have different meaning from their originals like tree of life that echoed Christ, double-headed eagle that turned into Byzantine Empire emblem and peacocks who replaced two adjoining animal of tree of life and horse rider and chariot riders who shaped the Christian chivalry representation. The third series are the long lasting one that are repeated for a long time in the Byzantine Empire textile designs.  However, in many cases, the combination of motifs and symbols continued the Sassanid tradition of pattern repetition based on the tangent or connected by an intermediate ring circle that are repeated in simple or symmetrical horizontal rows, and the empty space between them is filled with decorative plant and animal motifs.

Historical researches and studies consider Buyid period as the epoch of flourishing of science and development of culture and civilization in Iran. This article investigates the importance of book and library in this period. The article highlights three major factors for development of knowledge in this era. First, providing scientific and welfare facilities for scientists in libraries and colleges by amirs, ministers and rich donators; second, the wide and active presence and interaction of scientists from different religions and nations in the scientific places and libraries; and third, accessibility of all sources in public or private libraries to public and all who were interested in various scientific fields. Also, it is worth mentioning that the possibility of daily use of all these sources was another effective element in accelerating scientific productions.The paper concludes that interest and support of scientific activities and establishment of libraries and colleges by many of officials, scientists and religious scholars of this period led in flourishing and developing of science and expansion of knowledge in this era.

The rise of the Buyid dynasty in Iran''s political arenahad long-lasting influences on the political and intellectual developments of the Islamic world. The Buyids faced numerous threats for stabilizing their authority during the Abbasid Caliphate and the Al-Ziarat. One of the Buyids’ strategies for confronting these threats was forming alliances with regional powerful clans. Brydyans were one of the most powerful Iranian and Shiite families that ruled over Ahwaz, Basra, and Wasit. They were also seeking allies to consolidate their influence. So they allied with the Buyids against Abbasid Caliphate.Upon this allegiance, the Buyids obtained sufficient information about Baghdad. So they became a serious competitor of the Abbasid Caliphate. The decline of the Brydyan prepared the ground for the Buyids to strengthen their military capabilities and to move towards Baghdad. In light of such experiences, they could conquer Baghdad, on the one hand, and continue their dominance, on the other hand.