مهدی رستا

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.