somayye aghamohammadi

The great credence given to the dreams in the post-Mongol period and their functions is one of the significant historical issues. This research, taking advantage of the descriptive-analytical method and analyzing the biographies of the mystics of Timurid era, has examined dreams in their view and practice. By examining the aforementioned issue, it is possible to obtain the beliefs and thoughts of Timurids and to recognize the functions of dreams in the political, religious and social affairs of the mystics. The results of these studies clarify that the dreams, as a source of inspiration, were popular and accepted by the Timurids and they were of various usages for them. Decision-making about the various issues, such as following a Sufi master, guiding individuals towards the disciple and mentor, forgiving the sins, knowing the truths, knowing the consciences of individuals, strengthening the religion and law, salvation in the afterlife, and claiming Mahdism, are among these functions that were often in the path of advancing various political, social, and religious goals.

During the reign of Alfonso X (618-682 A.H./1221-1284 A.D.), Andalusia initiated translation efforts significantly earlier than other European countries, aiming to incorporate elements of Islamic culture and civilization. Under Alfonso X's direct support, the School of Translators of Toledo emerged as a pivotal institution, fostering the translation and adaptation of Islamic heritage into Castilian. This collaborative effort involved Muslims, Jews, and Christians working together to advance the translation movement.At that time, languages like Castilian and Catalan were still developing and could not fully accommodate the scientific and philosophical content of Islamic texts. Therefore, translations were often made into Latin. The Mozarabs and Mudéjar—Christians living in Andalusia who were proficient in both Arabic and Spanish—were central to this movement. Initially, the Mozarabs led the effort, significantly influencing the transfer of Islamic knowledge to the Christian world. However, due to their lower social status, the Mudéjar had less cultural impact on Christian society compared to the Mozarabs.Despite their opposition to Islam and struggles with Muslim religious identity, Christian leaders and scholars recognized the immense value of Islamic sciences. From the 11th century (5th century A.H.) onwards, they undertook extensive measures to translate and develop these sciences. Alfonso X assembled a group of Mudéjar scholars at his court to collaborate with translators. This group, along with Jews and Christians, played a crucial role in the flourishing of the translation movement. They translated a vast array of Islamic treatises, using books acquired from the capture of Córdoba and Seville, focusing primarily on educational outcomes.This research employs a descriptive-analytical method to examine Alfonso X's significant role in transmitting Islamic sciences to the West. By analyzing historical sources, translated texts, and credible documents, the study explores the profound impact of Alfonso X's support for translators and the role of translation schools in the development and transfer of Islamic knowledge to Christian societies. The findings reveal that Alfonso X played a crucial role in this process. His support for translators and the establishment of translation schools in Toledo resulted in the translation of numerous Islamic scientific and philosophical texts into Latin and Spanish. This not only transferred existing Islamic knowledge to Christian societies but also laid the foundational groundwork for scientific and intellectual development in Europe.The research also highlights the significant collaboration between Muslims, Jews, and Christians during this period. This multicultural cooperation was essential for the success of the translation movement. Scholars from various regions were welcomed into Alfonso X's new school, where translators were instrumental in disseminating scientific achievements. All works were translated into both Latin and Spanish, facilitating the spread of knowledge across cultural and linguistic boundaries.Ultimately, the study emphasizes Alfonso X's pivotal role in bridging the gap between Islamic and Christian civilizations. By translating a substantial volume of Arabic scientific and philosophical texts, these efforts profoundly influenced the intellectual landscape of medieval Europe. The collaboration among different religious and cultural groups not only enriched the translation process but also fostered an environment of intellectual exchange and mutual respect. This environment was crucial for the success of the translation movement and the subsequent advancement of European knowledge and understanding.The research demonstrates that Alfonso X's strategic support for translators and the establishment of translation schools in Toledo were crucial factors in the successful transfer of Islamic sciences to the West. These concerted efforts significantly influenced the development of scientific and intellectual traditions in Europe, marking a pivotal period of knowledge exchange between distinct cultures. The findings underscore the profound importance of multicultural collaboration in advancing intellectual progress and innovation. They highlight how the translation movement acted as an essential bridge between Islamic and Christian worlds, facilitating the flow of knowledge across cultural and religious boundaries. This dynamic exchange not only enriched European intellectual history but also laid the groundwork for future scholarly endeavors. By fostering such collaboration, Alfonso X played a key role in shaping the course of European intellectual development for centuries to come.

Sleep is a state of comfort and relaxation that occurs as a result of the cessation of external senses in humans and animals. A dream is what is seen in during sleeping; Some dreams are honest. This research has analyzed the themes of the honest dreams of the Prophet Mohammad and their influence on his decisions with a descriptive- analytical method. This study indicates that dreams have been very important in the culture of Arabs before and after the advent of Islam, like other neighboring nations. Emphasizing that revelation and ascension were not realized in the state of sleep and true dreams, but both occurred in wakefulness, the article shows that the theme of the prophet's dreams was generally about the fate of people or wars and events and in some way predicting future events. Sometimes, that holiness used an honest dream to validate his words, but often, he did not consider the dreams as a criterion of authenticity for his companions and did not force them to do something based on the dreams.

According to the understanding and recognition of the society, dreams have used words and concepts that are consistent with people's beliefs. Dreams, as a medium for recounting the knowledge of a certain period, have considerable credibility, which is related to the immediate position of the dreamer and his cultural environment. In other words, visions in their form and content are a reflection and effect of the cultural environment in which they were produced and used as a means of education, education and even controversy. Therefore, dreams are one of the tools to know the spirit, belief and culture of Iranians. This research, using a descriptive-analytical method, investigates the themes of dreams in the religious books of the Timurid period (771-913 AH) in order to gain more knowledge about the intellectual life of Iran in the Timurid period. . The results of this study showed that dreams were very important in the lives of religious classes and had different uses for them. In other words, crediting the dream has provided the basis for its multiple exploitation. In fact, dreams are a suitable platform for cultivating virtue, gaining social status, persuading people, predicting the future, resolving intellectual and religious differences, solving unknowns, facilitating decision-making in various matters, including following and being guided by a teacher, salvation, good ending, etc. Is.

Dream interpretation was a norm during the Timurid period. This issue, despite its importance in understanding  Iranian culture, has received not enough attention from researchers. This research by using the descriptive-analytical method examines the alleged dreams of the elites of the Timurid period (771-913 AH). The purpose of the study is to gain more knowledge about the beliefs and ideas of the people and the cultural life of Iran in the Timurid period. This research shows that in the Timurid period, some scholars believe that the development of art and expansion of artistic innovations were attributed to dreams that were rooted in the wishes, desires, aspirations, and subconscious minds of the elite. Accordingly, making decisions about various matters, including choosing a special topic for a book and confirming its contents, promoting a particular artistic style, and recognizing the correctness of weakness of hadiths sometimes were interpreted based on the dreams of the elites.

With the arrival of Muslim Arabs in Iran, Persian remained as the national language of Iranians. In fact, the rise of Islam and the domination of the Muslim Arabs, although gradually affecting all the morals, beliefs, sciences and customs of the Iranians, and for a long time the Arabic language became the office and scientific language of the Iranians, but this language could not become the official language of Iranians. During the Muslim conquest of Iran, the issue of translation got stronger, due to the interactions between the two sides. indeed, the history of this matter, dates back to before the conquests od Islam, and apparently in the court of Hirah, which belonged to the Sassanids, there were translators who were fluent in both Persian and Arabic. In the Islamic period and since the time of the Holy Prophet (PBUH), on the one hand, there were translators in different fields who translated the words of both sides, and on the other hand, translators, especially from the second century AH, tried to translate written works from Arabic to Persian. With the efforts of the translators, a number of works such as: Tarikh Tabari, Tafsir Tabari, Sawad al-Azam, Al-Baare'i fi Ahkam al-Nojoum, Al-Tawali', and Kalila and Dimna were translated from Arabic into Persian. This research intends to study the written and oral translations from Arabic to Persian in the first centuries of Islam up to the fourth century AH by descriptive-analytical method.

The twenty-two years of Saladin's rule, who is the founder of Ayyubid dynasty and the first sultan of Egypt and the Levant, witnessed tens of his battles against the Crusaders. Some of his battles happened against Muslim emirs in Egypt, the Levant, and Northern Iraq. The present paper, drawing on just war theory, aims to explore the findings of its historical study of the Islamic sources and some Christian research in order to provide an answer to the question of to what extent Saladin's military conduct and policies are compatible with the principles of just war. The results of this descriptive-analytical study indicate that Saladin's military conduct is more in line with the realistic theory of war rather than with the concept and principles of just war theory because while the latter consider just war a legal war to achieve peace by avoiding cruel treatment of civilians, prisoners, and the aggressed environments, Saladin has fought wars with the aim of attaining more dominance, accompanied by revenge and unconventional invasions destructive for the civilians. Therefore, in spite of his observance of ethical rules in many wars, cruelty and seeking power is observed in his other wars.