International Multidisciplinary Journal of Pure Life (IMJPL)

SUBJECT & OBJECTIVES:  Parenting as a continuous, non-stop, and challenging responsibility always results in ponderable parental consequences, especially for mothers. This study aimed to examine the mediating role of parental self-control in the relationship between religious orientation (intrinsic and extrinsic) and parental burnout among Iranian mothers, analyzing both direct and indirect associations. METHOD & FINDING:  This study employed an analytical descriptive-correlational method. The participants included 272 Iranian mothers with Mage = 39.83, SDage = 6.65 who voluntarily participated in the online study and completed the Self-Control Scale (SCS), the Religious Orientation Scale (ROS), and the Parental Burnout Assessment (PBA).  For testing the mediating role of self-control in the relationship between religious orientation and parental burnout, the mediation analysis method (Model 4) using the PROCESS macro (Hayes, 2017) was applied in SPSS version 27. The results showed a positive and significant relationship between intrinsic religious orientation and self-control (p < 0.01), a negative and significant correlation between parental burnout and intrinsic religious orientation (p < 0.05), and a negative and significant correlation between self-control and parental burnout (p < 0.01). The results also showed that the indirect effect of intrinsic religious orientation through self-control on parental burnout was significant, and it plays a mediating role in this relationship (CI 0.95 [-0.20, -0.08]). CONCLUSION:  Intrinsic religious orientation mitigates the risk of parental burnout by fostering greater self-control, which in turn helps mothers manage parenting stressors more effectively.

SUBJECT & OBJECTIVES:  Contemporary societies confront multifaceted ethical challenges—including information warfare, genetic editing, and environmental crises—for which traditional ethical frameworks frequently prove inadequate. This study examines the “Theory of Nominal Equilibrium” (iʿtidāl al-asmāʾī), which draws upon the foundations of Islamic mysticism (ʿirfān) and Quranic ontology to offer an alternative framework for addressing and managing ethical conflicts. METHOD & FINDING:  Employing an analytical-interpretive method, this research investigates the system of Divine Names in Islamic mysticism through reference to the Quran, Hadith, and the works of prominent mystics such as Ibn ʿArabī. It then compares this system with materialist approaches grounded in sustainable development. The study further explores the theory’s application to natural resource management as a practical case study. According to the theory, the roots of ethical conflicts lie in the dynamic manifestations of seemingly opposing Divine Names (e.g., al-Bāsiṭ [the Expander] and al-Qābiḍ [the Constrictor]). These are harmonized and brought into equilibrium under the governance of the all-encompassing Name Allāh, mediated through the role of the Perfect Human (the Divine Vicegerent). The theory attributes intrinsic rights to all existents—not in an axiological or contractual sense, but as ontological manifestations of the Divine Names. In this respect, it diverges significantly from Western anthropocentric models that treat natural resources primarily as property. CONCLUSION:  By incorporating conceptually quantifiable tools inspired by the Divine Names al-Muḥṣī (the Reckoner) and al-Ḥasīb (the Accounter), operationalizable in policy analysis, the Theory of Nominal Equilibrium integrates mystical principles into a coherent framework. This approach offers a distinctive and integrative response to contemporary ethical dilemmas.

SUBJECT & OBJECTIVES: In the contemporary era, growing concerns over environmental degradation and the increasing importance of sustainability across economic, social, and environmental spheres have made sustainability reporting a fundamental mechanism for enhancing transparency regarding the impacts of organizational activities. Organizations are increasingly expected to disclose the environmental impacts of their operations to promote accountability, facilitate informed decision-making, and contribute to sustainable development. Despite the growing importance of this issue, the legal obligation to disclose environmental sustainability information remains a subject of ongoing scholarly and regulatory debate. Against this background, the present study analytically examines the obligation to report on sustainability from the perspective of Islamic jurisprudence, with particular emphasis on its environmental dimension. It seeks to determine whether the principles and jurisprudential foundations of Islamic law provide sufficient grounds for recognizing environmental sustainability reporting as a mandatory obligation. By analyzing relevant jurisprudential principles and legal maxims, the study aims to clarify the normative basis for mandatory environmental sustainability reporting within Islamic jurisprudence. METHOD & FINDING: Using a descriptive-analytical method, the research finds that although mandatory environmental reporting may initially seem inconsistent with certain jurisprudential principles, such as the rule of authority over one's property (taslīṭ), it is strongly supported by established doctrines. These include the principle of no harm nor reciprocating harm (lā ḍarar), the rational implication between an obligation and its prerequisites, the priority of greater interests over lesser ones, the denial of means leading to wrongdoing, the prohibition of assisting oppression, justice and equity, respect for others' property, the maxim "whoever benefits bears the burden," and the duty to avert potential harm. CONCLUSION: Accordingly, despite its development within international frameworks, sustainability reporting is substantively compatible with Islamic jurisprudential principles. Nonetheless, in light of current economic conditions, incentive-based governmental policies should be prioritized over coercive enforcement.

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.

SUBJECT & OBJECTIVES: Modern humanity faces various crises such as war, terrorism, environmental problems, immorality, and so on. It seems that cultivating wisdom can help solve these issues. To cultivate wisdom, its dimensions and components must be understood. Since the dimensions and components of wisdom depend on the worldview and culture of each society, it is therefore necessary to refer to sources such as ʿAllāmah Ṭabāṭabāʾī's Tafsīr al-Mīzān, which represents one of the most prominent intellectual currents in the Islamic world, to understand the dimensions and components of wisdom aligned with Islamic culture and contemporary human issues. Consequently, the research aims to identify the dimensions and components of wisdom from ʿAllāmah Ṭabāṭabāʾī's perspective in Tafsīr al-Mīzān. METHOD & FINDING: The statistical population includes all works of ʿAllāmah Ṭabāṭabāʾī, and his Tafsīr al-Mīzān, being his most prominent and prolific work, was selected as the research sample. To conduct this research, the qualitative content analysis method was used, and for data analysis, the three stages of open, axial, and selective coding were employed. Wisdom, from ʿAllāmah Ṭabāṭabāʾī's perspective, includes cognitive (comprising components such as cognitive ability, metacognitive thinking, cognitive openness and flexibility, etc.), religious (comprising components such as knowledgeable religiosity, practical religiosity, mystical relationship with God, etc.), individual (comprising components such as self-cultivation, innate-nature orientation, committed procedure-based pragmatism, etc.), socio-political (comprising components such as society-building, people-orientedness, family-loving, etc.), and economic-biological (comprising components such as earning lawful livelihood and using it correctly, financial management, preserving bodily health) dimensions. CONCLUSION: This research, by presenting the dimensions and components of wisdom from ʿAllāmah Ṭabāṭabāʾī's perspective, has proposed a new and more comprehensive model of wisdom; one that is both aligned with a divine worldview and directly or indirectly addresses the problems of contemporary humans, such as injustice, the crisis of meaning, and others. Furthermore, by adding political, religious, and economic-biological dimensions to the cognitive, individual, and social dimensions found in Western implicit and explicit theories of wisdom, this research contributes to their development. In general, from ʿAllāmah Ṭabāṭabāʾī's perspective, the wise are those who, through cognitive and metacognitive elevation and by acquiring deep and authentic knowledge, become devout and mystical wise individuals; who, through monotheism-oriented elevation in all other realms of life, including individual, social, and economic-biological, achieve prosperity for themselves and society in this world and the hereafter.

SUBJECT & OBJECTIVES:  Educating an intact generation in line with the educational standards of the jurisprudence of the Ahlul Bayt is among the functions of the family in Islam. In this respect, verses and traditions denote imposing obligations on parents. Families’ probable lack of cognition with responsibilities on this important issue is considered among the blemishes of the contemporary age. Excluding the problem from the intra-textual issues in jurisprudential books toward an independent paper is regarded as an applied, fundamental, and necessary objective. METHOD & FINDING:  Employing an analytical qualitative method with a critical approach, this study systematically evaluates the validity of children's proxy worship, citing Qur'anic verses and traditions, within the framework of Imamiyah jurisprudence.  The findings reveal a nuanced position: children's acts of worship by proxy in obligatory devotional acts are not valid for discharging the obligation of the person represented, as no decisive proof exists to extend such validity to discerning children. However, in recommended and supererogatory acts, dedicating the reward to parents is fully valid. Beyond the jurisprudential ruling, this practice carries significant educational impacts, including creating spiritual affinity, facilitating internalization of religious values, fostering responsibility, establishing emotional connections with worship, strengthening religious identity, and preparing children for direct assumption of obligations at puberty. CONCLUSION:  Accordingly, children’s acts of worship are legalized in Islamic Shari’a, and their performing by proxy is merely valid if done through dedicating the reward, i.e., in respect of canceling obligations, it is inadequate for one being represented. This gradual, love-based mechanism empowers parents to fulfill their duty of religious education through observation and emotional engagement. The practice cultivates stable religious identity and fortifies future generations against cultural challenges.