the primary purpose of this study was to investigate the mpact Training assisted instructional software “dabestan quran” on educational Motivation and reading the quran. 40 students of third level of a primary school in Iran were selected. The study sample were selected via quasi- experimental research method. Two instruments were used: Quran Reading Motivation Questionnaire and Vsynklayr Mac Aynrny . To analyze the SPSS (version 19) were utilized. To analyze data ,Covariance were utilized .The data indicated that data, the educational software " Quran School ' had positive effect on motivation of the learners. educational software " The primary victims " of reading the Qur'an has a positive effect on primary grade students . educational software " dented its schools ' reading of the Quran on the third grade of primary school students has a positive effect. educational software " dented its schools ' reading of the Quran as the third grade of primary school students has a positive effect . Educational Software " primary victims of the " psychology of reading Qur'an elementary third grade students has a positive effect.The educational software "quran schools" may be appropriate as a way to improve the education offered to Qur'an can be used to increase motivation of students.

The present article deals with introducing and critically studying the book Descartes Embodied: Reading Cartesian Philosophy through Cartesian Science by Daniel Garber. Garber, one of the most prominent researchers of modern philosophy and contemporary Descartes-scholar, wrote the book in 1980, and it was published by Cambridge University Press. This work has been released in French, yet there is no Persian translation available. It is a collection of articles written separately by author and published in credible philosophical journals. The unifying subject of the articles is the relationship between Descartes’ philosophical and scientific areas of interest. This article intends to introduce the author and covers the literary style of the book in English in brief. The article mainly addresses the introduction and critical analysis of the book itself, in two parts successively: form and content. This article intends to introduce the author and covers the literary style of the book in English in brief. The article mainly addresses the introduction and critical analysis of the book itself, in two parts successively: form and content.

Reading Quran for the Muslem has the specified position and the Quran "s follower do thier best for his protection and publishing. Regarding to koofi scription and different accent in Arab people related with reading its holy words, since the first days of Islam expanding caused to happen some opposition between Muslem. Dispite of the caliphs"s effort especially Osmun, the people disablities in learning and reading Quran as it was discending and also their intresting caused to different reading. Since a century of discending Quran the reading readers who were familiar with the knowledge of reading taught their experiencs, but that was not classified. The other groups in the name of reading"s narrator who became famous, attempted to registor, publish and classify the reader"s reading. After passing of time and publishing of reading knowledge and nominating the number of readers by Quran researchers especially its reader such as Ebn Mojahed its discussing, rejecting and confirming became important.

Among the issues put forward in the field of cognition and understanding of religious texts, the influence of hidden factors on the acquisition of knowledge and thought is of great importance. The impact of gender in understanding of the text is one of the issues that has been seriously pursued in recent decades. This is because in the process of gaining knowledge, masculine experience, attitude, interest and qualities are usually noted while the feminine ones are totally ignored. With the advent of feministic ideas, the subject of religious perception encountered some challenges from feminists who were demanding the equal rights for women in interpreting religious texts and even offered woman-centered reading of such texts.Among the pioneers of this thought in Islam, is Ms. AminaWadud an African American convert to Islam who has considered Qur'an as a moral book and referred to it as a main focus of his work. She claims that Islamic teachings have not been practiced in the past centuries and the justice expected and intended by Islam was ignored just because of the masculine interpretation of Quran and the dominance of masculine views in the Muslim societies. Ms. Wadud bases her gender demands on Quran and claims that based on Quranic view justice, equality and dignity are all God's gifts to humanity and women should not be deprived from it. Her feminine reading of Quran has been reflected in a book called "Quran and Women: reading Quran through feminine view".

The effectiveness of comprehension methods for text research depends on discovering the serious meaning of God from the verses. Commentators have always used different methods to discover and explain the meanings of the verses.The evidence of written comprehension is different from the text containing the speech structure.In the oral structure, a part of the text in the form of unwritten lines always remains neglected.The present article seeks to introduce the research method with the title "Dialogical Logic" according to the style and speech structure of the Qur'an.The basis of the mentioned method is the oral and gradual descent of the Quran, the element of dialogue and conversation in the form of the speech structure of the QuranAnd the elements of the method of understanding dialogical logic are: knowledge, personality components of the speaker and audience, message and situation.Paying attention to the mentioned elements shows the Quranic space of dialogues as a living space and depicts concepts called unwritten lines.And it provides a deeper and more accurate touch of the meanings of the verses.The application of dialogic logic theory as a new semantic method in Quranic examples shows its effectiveness in the entire Quran.

Although heart function depends on a variety of factors, one of the cases proven to correlate with people's moods is heart rate variability (HRV). HRV signal is a well-known non-invasive tool for assessing cardiovascular system and autonomic nervous system. On the other hand, the sound and text of the Qur’ an is a stimulant of thought and emotion. Therefore, the analysis of heart rate changes can be used as a monitoring tool for modifying the autonomic nervous system. Indeed, in this research, indicators of the HRV are identified that change when they listen to or read the Qur’ an. To do this research, 31 healthy subjects including male and female with no history of cardiovascular disease in the age range of 25 to 40 years old were used as volunteers. Then, in four stages: rest and listening to the Qur’ an, reading the Qur’ an and combining the two ECG signals from each candidate were obtained and the characteristics of the HRV signal were obtained. The results showed that some of the features of the HRV signal in the different stages of the experiment were significantly changed relative to the resting state with P-Value. Changing these features showed that sympathetic nervous system function increased. After this test, the SAM emotion test was taken out by volunteers, which made it more pleasant for volunteers. Therefore, it can be concluded that the effect of the experiment on the volunteers has been a positive emotion due to the increased function of the sympathetic system and the result of the test of emotion.

Knowing the approaches of the commentators (the scholars who interpret the Holy Book of Quran) of Quranic researching provides the basis for understanding, analyzing and criticizing their views and opinions, because tafsīr (Arabic: تفسیر, exegesis) texts are influenced by the commentator’s worldview and mental ideas, as well as a reflection of the cultural and social requirements of his era. One of the issues that has recently become a subject in the field of understanding and interpreting the Holy Book of Quran is the effect of gender element in the understanding of religious texts. Therefore, this research, using descriptive-analytical method in a comparative context, has investigated the tendency, Fundamentals and exegetical methods of “Āmina Wadud” (Arabic: آمنة ودود) and “ʿĀʾisha Bint al-Shāṭi” (عائشة بِنت الشاطئ) two of the Quran researchers. The obtained results indicate that the interpretative tendency of Āmina Wadud is social, transsexual and justice-oriented. She has used the hermeneutic method and philosophical analysis in explaining the discourses of the Qur'an in this regard. The tendency of the fundamentals and methods in the Quranic understanding of Āmina Wadud in her social commentary leads her to Islamic rulings in the field of women in order to present a new and modern reading of them. But Bint al-Shāṭi’s exegesis tendency is theological literary in line with the Quran’s verbal inimitability (Arabic: الإِعجاز البیانیّ, Romanized: al-Iʾjāz) of the Holy Book of Quran. She is trying to put emphasis and style (the methods used in written language) on the verbal inimitability of the Holy Book of Quran by a linguistic point of view in line with the method of verbal exegesis.

The two principles of takhsīs (specification) and taqyīd (restriction) are among the fundamental rules discussed in the science of jurisprudential principles (uṣūl al-fiqh). These principles are applied to provide a commonsensical reconciliation of textual pieces of evidence in cases where there is no established contradiction (taʿāruḍ ghayr mustaqirr) between them. Accordingly, if we have a general (ʿāmm) piece of textual evidence and, in contrast, a specific (khāṣṣ) one, reconciliation is achieved based on the principle of specification. Similarly, there is an absolute (muṭlaq) text and, in contrast, a restricted (muqayyad) one, reconciliation is done in terms of the principle of restriction. This study seeks to answer a fundamental question: if a Quranic proof is general or absolute, can it be subject to specification or restriction through a single-transmitter report (khabar al-wāḥid)? The research hypothesis is that, given the distinctive status of the Quranic evidence, particular criteria must govern its specification or restrictionby single-transmitter reports. The aim of this research is to offer a more meticulous methodology of jurisprudential deduction regarding Quranic evidence. This goal is pursued through a principled ijtihad-based approach, which draws upon argumentative rules and means, while also incorporating foundational and distinctive considerations. According to research findings, the specification of the Quran by single-transmitter reports must be subject to two conditions. First condition: the single-transmitter report intended for specifying or restricting a general or absolute Quranic statement must be robust in its text, chain of transmission, signification, and authoritativeness—free from any form of weakness. We have argued for this condition within two stages. Second condition: the generality or absoluteness of the Quranic text must, in itself and independently of the presence of a specifier (mukhaṣṣiṣ) or restrictor (muqayyid), be susceptible to specification or restriction. According to the theory developed in this study, these two major conditions form the foundation of principles for the application of single-transmitter reports in specifying or restricting the Quranic verses.

The Holy Quran is a macroscopic, global, eternal, and efficient text in the civilizational field, which has mostly been seen as an individual and devotional text. The non-macroscopic view of the Quran has hindered its realization across time and space, confining and limiting the Quran to specific contexts and periods. Reading the Quran with the aim of realizing its universality and eternity, and implementing its teachings on a macroscopic level, requires a civilizational approach. This research, aiming at the realization of the universality and eternity of the Quran in practice, introduces "macroscopic view" as the most important and central indicator of the civilizational approach. Therefore, the main question of this research is what the macroscopic view in the reading of the Quran is and what dimensions it has. Using an analytical-descriptive method, this research does two things: first, it introduces the macroscopic view as one of the indicators of the civilizational approach using civilizational sources; then, relying on interpretive sources alongside civilizational sources, it specifically describes the dimensions of this approach in reading the Quran. Temporal macroscopic view and spatial macroscopic view form the two main dimensions of this indicator. Temporal or longitudinal macroscopic view develops in two aspects: "genealogical" and "innovative." From this perspective, the Quran, as a civilizational text, possesses two aspects: "accumulative" and "injective." The accumulative aspect of the Quran means that this book is an accumulation of data, theories, and texts preceding it, revealed in dialogue with them, enhancing the course of human civilization. Therefore, to read the Quran, one must consider this deep and extensive background and engage in dialogue with it to understand the text. On the other hand, the Quran, with its innovative aspect, is influential, dynamic, and creative; its impact across different times must be examined as a "living civilizational organ" to reveal the Quran's adaptability to various eras. The "contemporary interpretation" of certain approaches in "thematic interpretation," and "dynamic interpretation" emphasize this innovative aspect of the Quran. Spatial or lateral macroscopic view refers to the expansion of the Quran across geographical regions. In this perspective, although the Quran was revealed in the Arabian Peninsula, it has the potential to spread across all geographical areas with diverse climates, cultures, and languages. Therefore, the interpreter must read this book considering its vast scope, and for this purpose, they must possess a "global vision" and "global expression." By global vision, we mean that the interpreter should be worldly, providing them with broad awareness, macroscopic issue identification, and the power to engage in dialogue with global heritage. By global expression, we mean that the interpreter must frame and present Quranic concepts in competition with existing concepts in the modern world. In this view, the Quranic concepts are either presented in a universal language understandable to every human or transferred to diverse global cultures using various linguistic and cultural tools. This way, the Quran's influence and creativity transcend the confines of history and geography, flowing beyond the borders of time and space. Expanding the influence of the Quran in the Quranic view actualizes the universality and eternity of the Quran, and in the civilizational view, it expands the domain of Islamic civilization's validity, shaping a macroscopic and influential civilization founded on an eternal and universal source.

The spoken action of prophets ʿalahim al-ṣalātu wal-salām among Qur'anic discourses has a high frequency in the application of stylistic techniques to represent moral teachings. The syntactic stage among the phonetic, lexical, syntactical and rhetorical styles refers to hidden meanings by reading frequent relationships of grammatical sign systems, which provides a methodical model in tafsīr (Arabic: تفسیر, Quranic Exegesis) and translation of Quranic discourses. The present research emphasizes on the descriptive-analytical method and seeks to answer the question of how the syntactic highlighting techniques highlight the moral angles of the Prophet’s discourse in different situations. The resulting approaches are the analysis of stylistic choices in the form of directional structures such as “omitting the grammatical voice,” “increasing the capacity of the sentence,” “priority and non- priority,” “pronoun referring,” “sentence type,” moral teachings such as “maintaining the sanctity of the Divine sanctuary,” “perfect acquiescence before truth,” “decency and chastity of behavior,” “humbleness and humility” and “strong resorting to the Religion of God” have been depicted, which, in addition to clarifying the life and sīrah of the prophets and providing a model of Quranic behavior helps in methodizing the analysis of the Quran and this also, shows aspects of the linguistic inimitability of the Quran (Arabic: إعجاز, ʾiʿjāz) in giving birth to semantic subtleties.