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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.

This study investigates the epistemological role of analogy ( tamthil ) and analogical reasoning as a shared cognitive strategy in science and religion, emphasizing its foundational function in the development of theories and conceptual models. Grounded in the framework of critical realism, the study challenges the notion that scientific knowledge and religious understanding arise solely from empirical observation or abstract theorization. Instead, it demonstrates that both domains rely on imaginative reasoning and analogical structures to interpret experience and generate meaning. In science, analogical models—such as Bohr’s atomic model and wave-particle duality—serve as heuristic tools that extend theoretical domains and connect unobservable entities to empirical data. In religion, symbolic models derived from sacred narratives—such as analogical interpretations of divine attributes or jurisprudential qiyas —enrich spiritual experience and doctrinal formulation. Classical Islamic thought systematically employed analogy—in logic as tamthil , in jurisprudence as qiyas , and in theology and religious discourse—despite ongoing debates over its epistemic validity. The findings showed that analogy functions as a mediating structure between experience and conceptual insight in both scientific and religious contexts. It reveals that scientific observation is theory-laden, while religious understanding is belief-laden—yet both are shaped by imaginative analogical modeling. Through comparative analysis, the study reaffirms the centrality of analogical imagination in epistemology and argues that analogy is not merely rhetorical but a generative method for interdisciplinary knowledge production. Ultimately, the paper concludes that analogy remains a powerful and productive tool for explaining complex ideas and fostering dialogue between scientific and religious worldviews.