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Objective: The present study aimed to compare the effectiveness of autogenic training and progressive muscle relaxation in improving the anxiety components of women with chest pain. Method: The research method was experimental with a pre-test-post-test design, a control group, and a three-month follow-up. The statistical population included all women with chest pain in Karaj city in 2021. using a purposeful sampling method, 60 patients with chest pain in Shahid Rajaei Hospital were selected and randomly assigned into three groups autogenic training, progressive muscle relaxation training, and control group. Autogenic training was provided in twelve 90-minute sessions, and progressive muscle relaxation intervention was administered in eight 2-hour sessions. Beck's (1988) anxiety questionnaires, Tylor & Cox (1998) revised anxiety sensitivity, and Rapee, et al (1996) perception of anxiety control was used to collect data. Data analysis was done using covariance analysis and post hoc test methods. Results: The results showed that autogenic training and progressive muscle relaxation alone have been effective in reducing anxiety symptoms, anxiety sensitivity and perception of anxiety control and autogenic training was more effective in improving anxiety components compared to progressive muscle relaxation (p<0.05). Conclusion: Considering the greater effectiveness of autogenic training on the anxiety components, it is suggested that relevant experts use this intervention to reduce the anxiety of patients with chest pain.

De nos jours, les communications ont un rôle important dans la vie, c’est pourquoi l'apprentissage d'une nouvelle langue étrangère, comme le français, est considéré comme un atout. Selon les dernières recherches, il est préférable de commencer à apprendre une langue étrangère dès l'enfance. Dans l'enseignement de la langue aux enfants, il est essentiel que les enseignants fournissent un environnement dans lequel les enfants peuvent s’intéresser à l'apprentissage de la langue. Notre recherche vise à évaluer le rôle des styles d'apprentissage dans l'enseignement de la langue française aux enfants iraniens du niveau A1. La problématique est la suivante : « Comment les enseignants du FLE, diplômés de la langue française ou maîtrisant cette langue, prennent-ils en compte les styles d'apprentissage spécifiques des enfants iraniens dans leur enseignement du français ?» Pour répondre à la problématique, nous avons préparé un questionnaire en ligne et nous l’avons distribué parmi 13 enseignants du FLE provenant de l'école primaire privée "Bamdad Parsi" et de l'institut "Iranmehr". A partir des conclusions, nous comprenons que le style d'apprentissage dominant de la plupart des enfants est visuel et kinesthésique. Les enseignants préparent et mettent en œuvre des activités didactiques qui leur conviennent. Dans des cours collectifs à effectifs nombreux, les enseignants conçoivent plus leurs activités didactiques en se basant sur trois styles d’apprentissage (visuel, kinesthésique, auditif).

In the realm of marital relations, the terms tamkīn (submission) and nushūz (disobedience) are frequently used in Islamic jurisprudence and law. While nushūz is explicitly mentioned in the Qur’an, tamkīn, meaning the opposite state of nushūz, is not. Although nushūz is used in the Qur’an for both men and women, in Islamic jurisprudence, and particularly in Iranian law, both tamkīn and nushūz are predominantly ascribed to wives. The concept of nushūz and tamkīn in husbands has not been adequately addressed, nor has there been commensurate legislation on the matter. Qur’anic commentaries have also predominantly focused on the nushūz of wives, rather than husbands, which may explain the neglect of husbands' nushūz in jurisprudence and the lack of corresponding legislation.This study, grounded in an analysis of three Qur’anic verses, Q. 4:34, Q. 4:128, and Q. 9:71, and their interpretation in several prominent Shia and Sunni commentaries across different periods, adopts a Qur’an-by-Qur’an exegetical approach to explore the concepts of nushūz and tamkīn for both spouses. Using linguistic, semantic, and hermeneutic methods, the findings of this research indicate that the concept of mutual tamkīn between spouses can be articulated based on the principle of mutual guardianship (wilāyah) of believers as outlined in verse Q.9:71. In this framework, reciprocal tamkīn between spouses is understood as a commitment to fulfilling religious and ethical responsibilities and a mutual acceptance of enjoining good and forbidding evil in their relationship.