The present paper investigates the self-regulatory learning skills among three groups (those who know the Quran by heart, beginners, and those who don’t know the Quran by heart). The research method is carried out in the framework of survey design and a sample including 120 students (40 students who know the Quran by heart, 40 beginners, and 40 students who don’t know the Quran by heart) have been selected randomly and compared. These students were from three different educational levels (secondary school, high school, and university). Bofard's self-regulatory learning test has been used to measure the rate of learning skills of individuals in these three groups and data have been analyzed by variance analysis test and independent t-test. The research findings show that the rate of self-regulatory learning skills is significantly different between those who know the Quran by heart and those who dont, that is, those who know the Quran by heart have show better functions in self-regulatory learning skills in comparison with those who dont know the Quran by heart(p<0.05). However, there is no significant difference between age, education, and gender in the score of self-regulatory learning. Furthermore, these findings show that the skill of the Quran memorization improves other non-Quranic skills, as well.

The importance of inner inside of Quran or heart of Quran is that, because some part of meaning and education of Quran is related to inner meaning of verses and eternality of Quran had direct relation to hidden part of Quran. We can analyze the hidden inside (inner meaning) with different aspect but the important one is understanding and deduction of the hidden meaning, and doing so, not only is effective in knowing different levels of heart of Quran but also has significant role in correct way of interpretation of Quran and better deal to descriptive narratives. Different scholars of theology in different periods had given various definition on heart of Quran, but we can understand from Hadith that heart of Quran means the hidden and unclear meaning and message of Quran. This writing is going to consider the basic understanding of heart of Quran. As a result of this writing, the most important basic understanding and deduction of heart of Quran are: existence of relation between hidden and obvious meaning of verses, relativity of understanding of heart of Quran for its audience and readers, and knowledge dominance of Infallibles (peace be upon them) to all hearts (inner meanings) of Quran.

Heart as one of the most important words has been introduced for cognition and faith in Quran. Allameh Tabatabaee has not considered the word of heart mentioned in Quran as black poplar heart beating in chest¡ but he believes that the heart mentioned in Quran is same spirit or soul of human. He believes that Quran has mentioned the heart in different meanings including wisdom¡ soul and spirit and terms like as soul and chest have been used as heart. According to his view¡ difference in Quran interpretations never means the difference in ontology. Accordingly¡ heart has different positions and performances. This study has aimed to mention interpretative views of Allameh Tabatabaee about cognitive performances of heart. First¡ the heart meaning has been investigated from the view point of scholars of wordmongers. Then¡ cognitive performances including wisdom¡ hearing¡ science¡ divine revelation¡ prayer¡ and jurisprudence have been extracted from Tafsir-Al-Mizan and relation between heart and them has been analyzed separately. Each performance leads to increasing the heart perception through processes mentioned in this study.

To ‘eyn al-Qozāt Hamadāni, the heart is the essence of humanity, a divine subtle truth temporarily encapsulated by the impure material body. This essence, the divine tabula raza on which God’s message is recorded, cannot be uncovered as long as the material mask is not removed. To Hamadāni, God resides within man if he is prepared to look based on verse 21 of the Zāreyāt chapter of the holy Quran. In the contrast between the self and the heart, Hamadāni calls the former the manly and the latter the divine. He sees the two as irreconcilables. The sufi, then, needs to control the carnal desire, the hell that Drives man away from servitude and from the paradise of the heart. People of the heart are those who expose the tabula raza of the heart to God to write on and who refer to the heart for what they wish to know.

In some verses of the holy Quran we read something about the love of God in men and the love of a number of men in God. Mull Sadra has known the truth of love to lie in God by defining it as rejoicing by the favorable thing and says that its application to the creatures is metaphorical just in the way that application of existence to them is. Every created being is a shadow of Gods hierarchical perfection and, hence, His love to His Essence is love to all creatures. But the love in creatures depends on their acceptance of God’s manifestation or on their nearness to or distance from God, and so is their narration of the Essence of God. Man can with draw the veil up from his heart by faith and good deeds, and so can earn a more powerful existence and consequently be loved by God all the more. So the words used in Quran and in tradition (of the prophet) about the special love of God in some servants (i.e. in some men) denote revealing the veil from the servant´s heart.

Afaqi journey is thinking about God's creations to achieve religious beliefs and strengthen them, as one of the ways to know the truths of the universe, origin, resurrection, etc., is emphasized by the Quran. According to the verses, the journey to the horizon is possible through three sensory, intellectual and intuitive ways. The present study is an analytical method and with reference to Quran and commentaries,it has examined sensory cognition and its validity in the horizon. With regard to the verses , the use of the senses in a purposeful and correct direction is emphasized and the commentators consider the first step in dealing with natur to be the accurate and maximum use of the senses, its important role as a gateway for data entry into the heart. They have paid attention to thinking and weaving knowledge. Although due to the characteristics of the senses, such as cognitive and horizontal cognition, sensory knowledge is not sufficient despite its necessity and validity in the horizon, in fact it is the first step that is completed with intellectual cognition and deepened with intuitive heart findings. The path is to create beliefs in man or to strengthen his religious beliefs.

Prophet Mohammad (PBUH) trained a professional group including the readers of Holy Quran and those who knew it by heart as the Qur’anic community of early Islam with the aim of propagation of memorizing and instructing the Holy Quran. That holiness could propagate the unity thought in the polytheist community of Arabian Peninsula by taking advantage of this very Qur’anic group who circulated the verses of Holy Quran among people. Afterwards, Prophet Mohammad (PBUH) advanced the united Islamic nation on the basis of this intellectual system under the supports of this Qur’anic community during the battles. This group propagated the prophecy of Prophet Mohammad (PBUH) thanks to the particular position achieved before that holiness. In this article, the issues including the role of bearers of Quran pertaining to the events in time of Prophet Mohammad (PBUH) and the propagation of Qur’anic sciences in and out of Arabian Peninsula have been investigated through the descriptive-analytical method of research. The findings of present research indicate that this group was qualified enough to realize the Prophet’s objectives and circulate the Qur’anic sciences over the community.

“Hypocrisy” is amongst most sophisticated political and religious concepts. In some verse of the holy Quran, concurrent with hypocrites, one more group is mentioned known as “sick-hearted” with both of whom some behaviors are associated. The current research, in addition to lexical, terminological and Quranic investigation of “hypocrisy”, “hypocrites” and “sick-hearted”, have delved into their characteristics in three dimensions of root, method and objective and concluded that in Quranic discourse hypocrite is a person that employs double-dealing and worldly desires to subvert Islamic government however, “sick-hearted” is a person that suffers from double-dealing and his carnal desires incites him to oppose the commands of the God’s successor. In spite of that he is not still dead in heart and he is not intended to subvert the government but to acquire material and carnal interests.

Spiritual health has great importance in human life to the extent that in recent years the World Health Organization (WHO) looked with favor on it. Holy Quran has introduced itself as a healing prescription for the human soul. Spiritual health is associated with the keyword of “Heart” in the Quran's literature, and the concepts of sick and healthy hearts have been mentioned in it. In this regard, the purpose of this article was the analysis of the healthy (Salīm) heart semantics to be considered an introduction as a new Quranic approach in the perception of spiritual health to perform comparative studies between these quranic indicators and indicators of spiritual health accepted by the WHO. With respect to what has been said, the present study looked for an answer to the following question:What are the important indicators of the Salīm heart in Holy Quran to be considered as an approach toward spiritual health?
The method of content analysis was used in this study. The data considering the aim of the study were collected by searching the keywords, including “Heart” and “Health” in Islamic sources, Jami al-Tafaseer and Jami al-Ahadith software, as well as internal and international databases, and then were analyzed. It is worth mentioning that the Salīm heart has fourteen spiritual signs, including, pious, soft, amenable, modest, beseeching, fearful, soft-hearted, unselfish, living, prayer, guided, and open heart. According to the obtained results of the present study, the heart mentioned in Quran is the same as immaterial human soul, and the healthy heart means a healthy soul. More accurate comparative studies between the common spiritual health in new medicine and spiritual health of the heart in Quran can introduce a new approach to the type of diagnosis, treatment, and care in the domain of spiritual health.

In the Quran's account of humanity’'s initial creation, three types of perception are identified: by heart, by ear, and by eye. However, the Quran also proposes a more intricate ‘perceptual structure’ involving both independent and intermediate perceptual interactions. Within this structure, the human heart is defined as an independent agent of perception, exerting influence over other human perceptual faculties such as reason, sight, and hearing. The Quran doesn’t suggest that other forms of perception associated with philosophical psychology, including touch, taste, imagination, illusion, memory, and thinking, are directly attributed to the heart. However, an indirect influence of the heart on these faculties can be inferred from the meaning of Quranic verses. This paper employs a thematic, verse-by-verse approach to analyze Quranic verses related to the heart. A key finding of this study concerns the direct and comprehensive influence of faith and disbelief on the heart's perceptual activities. In cases where the heart harbors disbelief, a significant portion of its own and other perceptual functions may become blocked or disabled.