درخت حوزه‌های تخصصی

The comprehension of Qur’anic legal texts ( āyāt al-aḥkām ) is a complex process central to Islamic jurisprudence. While traditional hermeneutics ( Uṣūl al-Fiqh ) provides interpretive principles, the specific cognitive-linguistic inference types mobilized by jurists and their teachability remain underexplored in empirical research. Therefore, the current research aimed to explore the inference types mobilized during the jurisprudential interpretation of Qur’anic texts and then investigate the effect of their explicit training on jurisprudential comprehension among advanced learners of seminary schools in Iran. To this purpose, a sequential mixed-methods design was employed. The initial qualitative phase used a phenomenographic approach, analyzing data from expert interviews (n = 6), documentary research, and a literature review to identify key inference types. The subsequent quantitative phase utilized a pre-test/ intervention/ post-test design with an intact class of senior jurisprudence learners (N=17). A researcher-developed test measured comprehension before and after a five-session intervention that provided explicit instruction on the identified linguistic inferences. The qualitative phase identified nine core linguistic inference types essential for jurisprudential comprehension, including Backward Build-Up, Elaboration, Causation, Pragmatism, Analogy, Prediction, Instrumentation, Semantic Framing, and Cognitive Space Blending. The quantitative phase also revealed a statistically significant improvement in jurisprudential comprehension following the intervention. A paired-samples t-test showed a significant mean score increase from 11.71 (SD = 2.28) in the pre-test to 16.76 (SD = 1.20) in the post-test (t (16) = −13.73, p < .001), with a mean gain of 5.06 points. The findings confirm that jurisprudential reasoning operates through a definable set of linguistic inferences that must be learned.

SUBJECT & OBJECTIVES: The crisis of forced migration driven by environmental degradation and climate change has emerged as one of the most complex challenges confronting the global community in the 21st century. While dominant policy discourses tend to locate solutions primarily in green technologies, climate policies, and humanitarian assistance, this article advances a novel interdisciplinary argument: at its core, the crisis is rooted in a profound moral and spiritual rupture in the modern human–nature relationship. Effective engagement with this challenge, therefore, requires the revitalization of a comprehensive, meaning-giving framework for living on Earth. METHOD & FINDING: Employing an analytical–descriptive methodology and drawing upon foundational Islamic sources—the Quran and the Sunnah—as well as contemporary interdisciplinary literature on environmental ethics, this study proposes and explicates a conceptual model of a sustainable Islamic lifestyle. This model is presented as a human, value-oriented approach that complements conventional policy solutions. Grounded in Islam’s divine unity (tawḥīd)-centered ontology, the model organizes the key components of lifestyle across three interrelated levels: the individual, the social, and the governance spheres. CONCLUSION: The findings of the article demonstrate that this integrated framework—by institutionalizing principles such as tawḥīd-orientation, trusteeship (amānah), moderation (iʿtidāl), contentment (qanāʿah), intergenerational justice, and shared responsibility—can systematically reduce pressure on natural resources, enhance community resilience, and mitigate the principal drivers of forced environmental migration. The article concludes that reviving a lifestyle rooted in practical wisdom (ḥikmah ʿamaliyyah) of Islam is not merely a cultural option but an ecological and ethical imperative for navigating the current crisis and building a just and sustainable future for all inhabitants of the Earth.