دانشگاه اصفهانالهیات تطبیقی2008-965116220251222Suhrawardī’s Epistemology of Sense Perception: Direct or Indirect Realism?Suhrawardī’s Epistemology of Sense Perception: Direct or Indirect Realism?162964310.22108/coth.2025.144521.1967FAHadiRamazanpourMA, Department of Islamic Philosophy and Theology, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, IranAbdolrasoulKashfiProfessor, Department of Islamic Philosophy and Theology, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, IranJournal Article20250301Sense perception is a specific type of perception that arises from the mind’s encounter with the tangible world through the activation of one of the five senses (sight, hearing, touch, taste, and smell). Through this process, a person discovers the surrounding world and acquires a significant portion of their awareness. Sense perception is considered one of the important sources of human knowledge. Realistic theories of sense perception are categorized into two main types: "direct realism" and "indirect realism". According to direct realism, individuals can directly identify the entirety or, at the very least, some qualities of physical objects around them without the involvement of a mental medium. In contrast, indirect realism posits the existence of a mental medium, referred to as a "sense-datum", as the immediate object of knowledge. The majority of Islamic philosophers adhere to indirect realism, with Sheikh Shihāb al-Dīn Yaḥyā Suhrawardī being a notable proponent of direct realism. Presently, most contemporary Western epistemologists lend support to direct realism. Suhrawardī's perspective initially appears ambiguous, as some of his works suggest an inclination towards mental mediation, while others indicate a belief in direct realism. This article aims to delve into Suhrawardī's viewpoint and establish that his definitive stance aligns with direct realism.Sense perception is a specific type of perception that arises from the mind’s encounter with the tangible world through the activation of one of the five senses (sight, hearing, touch, taste, and smell). Through this process, a person discovers the surrounding world and acquires a significant portion of their awareness. Sense perception is considered one of the important sources of human knowledge. Realistic theories of sense perception are categorized into two main types: "direct realism" and "indirect realism". According to direct realism, individuals can directly identify the entirety or, at the very least, some qualities of physical objects around them without the involvement of a mental medium. In contrast, indirect realism posits the existence of a mental medium, referred to as a "sense-datum", as the immediate object of knowledge. The majority of Islamic philosophers adhere to indirect realism, with Sheikh Shihāb al-Dīn Yaḥyā Suhrawardī being a notable proponent of direct realism. Presently, most contemporary Western epistemologists lend support to direct realism. Suhrawardī's perspective initially appears ambiguous, as some of his works suggest an inclination towards mental mediation, while others indicate a belief in direct realism. This article aims to delve into Suhrawardī's viewpoint and establish that his definitive stance aligns with direct realism.https://coth.ui.ac.ir/article_29643_d08f1471a6810ff7d5e2421eecaf8997.pdfدانشگاه اصفهانالهیات تطبیقی2008-965116220251222Analysis of the Unity of Religions and the Plurality of Religions within the Horizon of Traditionalist and Post-modernist Knowledge of Religion based on the Thoughts of Seyyed Hossein Nasr and Peter ByrneAnalysis of the Unity of Religions and the Plurality of Religions within the Horizon of Traditionalist and Post-modernist Knowledge of Religion based on the Thoughts of Seyyed Hossein Nasr and Peter Byrne7142958710.22108/coth.2025.144752.1978FAAlirezaNahriM.A. in Comparative Religions and Mysticism, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, Iran.JafarShanazariAssociate Professor, Department of Islamic Philosophy and Theology, Ahl al-Bayt Faculty of Theology and Education, University of Isfahan, Isfahan, Iran.Journal Article20250408This research examines the unity and multiplicity of religions within traditionalist knowledge of religion and post-modernist cognitive of religion based on the Thoughts of Seyyed Hossein Nasr and Peter Byrne. This comparison approaches the issue through an analysis of religion, pluralism, and religion's unity. Byrne's pluralistic perspective, grounded in realism and reference, suggests a path toward religion's unity. Nasr's traditionalist perspective on the transcendent Unity of Religions is predicated on the shared true essence of religions—based on Sophia Perennis—a single truth underlying them. He approaches the study of religions through mystical and philosophical foundations. A comparative analysis reveals potential convergences and commonalities between these perspectives. Traditionalism posits the transcendent Unity of Religions, and pluralism acknowledges a shared transcendent reality underlying religions. However, differences exist. Nasr's thought originates from a mystical perspective, where unity is based on Sophia Perennis and the emanation of truth from unity to plurality. Peter Byrne, in contrast, appears to be transitioning from non-realism to cognitive realism within the epistemic framework of modern thought. As a result, in this study, the position of postmodernist cognitive of religion and traditional knowledge regarding religion has been clarified in the perspective of these two thinkers, and through this, a pathway for thinking about the status of religion in the future world is opened.This research examines the unity and multiplicity of religions within traditionalist knowledge of religion and post-modernist cognitive of religion based on the Thoughts of Seyyed Hossein Nasr and Peter Byrne. This comparison approaches the issue through an analysis of religion, pluralism, and religion's unity. Byrne's pluralistic perspective, grounded in realism and reference, suggests a path toward religion's unity. Nasr's traditionalist perspective on the transcendent Unity of Religions is predicated on the shared true essence of religions—based on Sophia Perennis—a single truth underlying them. He approaches the study of religions through mystical and philosophical foundations. A comparative analysis reveals potential convergences and commonalities between these perspectives. Traditionalism posits the transcendent Unity of Religions, and pluralism acknowledges a shared transcendent reality underlying religions. However, differences exist. Nasr's thought originates from a mystical perspective, where unity is based on Sophia Perennis and the emanation of truth from unity to plurality. Peter Byrne, in contrast, appears to be transitioning from non-realism to cognitive realism within the epistemic framework of modern thought. As a result, in this study, the position of postmodernist cognitive of religion and traditional knowledge regarding religion has been clarified in the perspective of these two thinkers, and through this, a pathway for thinking about the status of religion in the future world is opened.https://coth.ui.ac.ir/article_29587_f417799c7fb8bb864222ee06c56b3fd0.pdfدانشگاه اصفهانالهیات تطبیقی2008-965116220251222Investigating the Feasibility of Spirituality of AI in Islamic Philosophy with Reference to the Theoretical Foundations of Transcendental WisdomInvestigating the Feasibility of Spirituality of AI in Islamic Philosophy with Reference to the Theoretical Foundations of Transcendental Wisdom15222994410.22108/coth.2025.146111.2012FAMehranRezaeeAssistant Professor, Department of Islamic Philosophy and Theology, University of Mazandaran, Babolsar, IranEisaMohammadiniaAssistant Professor, Department of Islamic Philosophy and Theology, University of Mazandaran, Babolsar, IranJournal Article20250725One of the most interesting multidisciplinary subjects surrounding artificial intelligence (AI) is the investigation of the potential that AI has a soul and spirituality. The research question is whether spirituality is feasible or impossible for AI, given the core tenets of Islamic philosophy (which place a strong emphasis on transcendental insight). Using a descriptive-analytical methodology, this study explores the theoretical underpinnings of transcendental wisdom, including the coincidence of existence and knowledge, substantial motion, the gradation of existence, the soul's physical occurrence, and the soul's spiritual survival. According to these principles, existence comes in varying degrees of strength and weakness; as existence becomes more intense, so do its effects and features, including knowledge, consciousness, and life quality. As a creature progresses through substantial motion and its existential intensity grows, so does its level of consciousness and life. Just as raw materials, via evolutionary substantial motion, can achieve very high levels of intensity of life and consciousness, levels that have the potential to lead to spirituality and possibly even the ability to accept oneself. The following outcomes are the consequence of the development of the foundations of transcendental wisdom in new issues: It is both plausible and likely that AI will have a significant rise in consciousness and existential intensity, leading to a degree of spiritual orientation, as a result of its significant mobility and existential progress. Transcendental wisdom holds that spirituality is not impossible for artificial intelligence, despite the fact that it appears unrealistic from the standpoint of experimentation and laboratory research.One of the most interesting multidisciplinary subjects surrounding artificial intelligence (AI) is the investigation of the potential that AI has a soul and spirituality. The research question is whether spirituality is feasible or impossible for AI, given the core tenets of Islamic philosophy (which place a strong emphasis on transcendental insight). Using a descriptive-analytical methodology, this study explores the theoretical underpinnings of transcendental wisdom, including the coincidence of existence and knowledge, substantial motion, the gradation of existence, the soul's physical occurrence, and the soul's spiritual survival. According to these principles, existence comes in varying degrees of strength and weakness; as existence becomes more intense, so do its effects and features, including knowledge, consciousness, and life quality. As a creature progresses through substantial motion and its existential intensity grows, so does its level of consciousness and life. Just as raw materials, via evolutionary substantial motion, can achieve very high levels of intensity of life and consciousness, levels that have the potential to lead to spirituality and possibly even the ability to accept oneself. The following outcomes are the consequence of the development of the foundations of transcendental wisdom in new issues: It is both plausible and likely that AI will have a significant rise in consciousness and existential intensity, leading to a degree of spiritual orientation, as a result of its significant mobility and existential progress. Transcendental wisdom holds that spirituality is not impossible for artificial intelligence, despite the fact that it appears unrealistic from the standpoint of experimentation and laboratory research.https://coth.ui.ac.ir/article_29944_6e953a229b456e5aeba459213f8cccb0.pdfدانشگاه اصفهانالهیات تطبیقی2008-965116220251222A Conceptual Framework of Longing (Shawq) in the Mystical Tafsīr Attributed to Imam al-Sadiq (A.S)A Conceptual Framework of Longing (Shawq) in the Mystical Tafsīr Attributed to Imam al-Sadiq (A.S)23283017410.22108/coth.2025.147200.2058FAAbbas Hadi JabbarAl-ZubaidiPhD. Student, Department of Quran and Hadith Sciences, Faculty of Theology and Ahl-al- Bayt (AS) Studies, University of Isfahan, Isfahan, IranSeyed MahdiLotfiAssociate Professor, Department of Quran and Hadith Sciences, Faculty of Theology and Ahl-al- Bayt (AS) Studies, University of Isfahan, Isfahan, IranAbdul Hadi TuamaAl-AttabiAssistant Professor, Department of Quranic and Islamic Studies, Kut University Collage, IraqJournal Article20251026This study investigates the concept of shawq (longing) in the mystical Qurʾānic exegesis attributed to Imām al-Ṣādiq (A.S), a foundational yet underexplored source in early Shiʿi mysticism. Drawing on over fifty narrations, the study constructs a five-part conceptual system—ontology, epistemology, mystical wayfaring, visionary experience, and monotheistic theology—through a descriptive-analytical method. The analysis shows that shawq functions not merely as an emotional state but as a metaphysical orientation, epistemic bridge, and eschatological criterion. It defines the soul’s direction, enables divine vision, and culminates in proximity to the Divine. The tafsīr attributed to Imām al-Ṣādiq (A.S) thus offers a distinctive Shiʿi mystical theology of longing—one that resonates with classical Sufi treatments but also introduces unique metaphysical and esoteric dimensions. By situating shawq within a structured mystical framework, the article contributes to the broader understanding of Shiʿi mystical theology and its influence on later Sufi love theory, vision, and divine intimacy.This study investigates the concept of shawq (longing) in the mystical Qurʾānic exegesis attributed to Imām al-Ṣādiq (A.S), a foundational yet underexplored source in early Shiʿi mysticism. Drawing on over fifty narrations, the study constructs a five-part conceptual system—ontology, epistemology, mystical wayfaring, visionary experience, and monotheistic theology—through a descriptive-analytical method. The analysis shows that shawq functions not merely as an emotional state but as a metaphysical orientation, epistemic bridge, and eschatological criterion. It defines the soul’s direction, enables divine vision, and culminates in proximity to the Divine. The tafsīr attributed to Imām al-Ṣādiq (A.S) thus offers a distinctive Shiʿi mystical theology of longing—one that resonates with classical Sufi treatments but also introduces unique metaphysical and esoteric dimensions. By situating shawq within a structured mystical framework, the article contributes to the broader understanding of Shiʿi mystical theology and its influence on later Sufi love theory, vision, and divine intimacy.https://coth.ui.ac.ir/article_30174_8c2f0cae92f319fee34c2d174cde8d79.pdfدانشگاه اصفهانالهیات تطبیقی2008-965116220251222Analogical Imagination in Scientific Modeling: A Critical Realist Approach with Reflections from Religious ThoughtAnalogical Imagination in Scientific Modeling: A Critical Realist Approach with Reflections from Religious Thought29362999110.22108/coth.2025.146124.2013FAAhmadEbadiAssociate Professor, Department of Philosophy and Theology, Faculty of Theology and Ahl al-Bayt (AS) Studies, University of Isfahan, Isfahan, Iran0000-0003-4719-2196Journal Article20250726This study investigates the epistemological role of analogy (<em>tamthil</em>) 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 <em>qiyas</em>—enrich spiritual experience and doctrinal formulation. Classical Islamic thought systematically employed analogy—in logic as <em>tamthil</em>, in jurisprudence as <em>qiyas</em>, 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.<strong> </strong>This study investigates the epistemological role of analogy (<em>tamthil</em>) 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 <em>qiyas</em>—enrich spiritual experience and doctrinal formulation. Classical Islamic thought systematically employed analogy—in logic as <em>tamthil</em>, in jurisprudence as <em>qiyas</em>, 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.<br /> https://coth.ui.ac.ir/article_29991_8dede8573ebb5e67a105c98cf53f4f9f.pdfدانشگاه اصفهانالهیات تطبیقی2008-965116220251222Two New Components of Spiritual Intelligence:
A Mulla Sadra-based Integration of Practical Wisdom and Theoretical WisdomTwo New Components of Spiritual Intelligence: A Mulla Sadra-based Integration of Practical Wisdom and Theoretical Wisdom37443014410.22108/coth.2025.146766.2037FANafiseMostafaviDepartment of General Studies, Faculty of Multimedia, Tabriz Islamic Art University, Tabriz, IranJournal Article20250922Contemporary research on spiritual intelligence (SI) finds a rich parallel in Mulla Sadra’s concept of the "instinct of wisdom", which this study re-conceptualizes as "wisdom intelligence" (WI). Using a descriptive-analytical method, this study aims to shed light on the multiple dimensions of SI. In this study, criteria such as cross-checking, suddenness, spontaneity, unpredictability, correspondence with distant or future events, and consistency with reason, religion, and ethics are examined. This research identifies two new, essential components of SI. The first is the ability to navigate the complex, non-linear path of spiritual growth, recognizing both obstacles and catalysts. The second is the critical capacity to assess the authenticity of mystical inspirations and intuitions that are central to genuine spiritual experiences. Mulla Sadra’s philosophy provides specific criteria for this assessment, including the mystical experience’s consistency with reason and ethics, and its confirmation by a realized sage—a principle rooted in Sufi traditions like the documentation of spiritual biographies (<em>tadhkira</em>) as well as the preservation of lineages of authorization (<em>silsila of ijazat</em>). This research offers fresh insight into the intricate interplay between contemporary discourse on the epistemic value of mystical experiences and new components of spiritual intelligence, bridging Islamic philosophy with mystical education.Contemporary research on spiritual intelligence (SI) finds a rich parallel in Mulla Sadra’s concept of the "instinct of wisdom", which this study re-conceptualizes as "wisdom intelligence" (WI). Using a descriptive-analytical method, this study aims to shed light on the multiple dimensions of SI. In this study, criteria such as cross-checking, suddenness, spontaneity, unpredictability, correspondence with distant or future events, and consistency with reason, religion, and ethics are examined. This research identifies two new, essential components of SI. The first is the ability to navigate the complex, non-linear path of spiritual growth, recognizing both obstacles and catalysts. The second is the critical capacity to assess the authenticity of mystical inspirations and intuitions that are central to genuine spiritual experiences. Mulla Sadra’s philosophy provides specific criteria for this assessment, including the mystical experience’s consistency with reason and ethics, and its confirmation by a realized sage—a principle rooted in Sufi traditions like the documentation of spiritual biographies (<em>tadhkira</em>) as well as the preservation of lineages of authorization (<em>silsila of ijazat</em>). This research offers fresh insight into the intricate interplay between contemporary discourse on the epistemic value of mystical experiences and new components of spiritual intelligence, bridging Islamic philosophy with mystical education.https://coth.ui.ac.ir/article_30144_d0aadb56572c79e6fb0acbe696f711ce.pdfدانشگاه اصفهانالهیات تطبیقی2008-965116220251222Secular Spirituality in Contemporary Iran: A Critical AnalysisSecular Spirituality in Contemporary Iran: A Critical Analysis45522989110.22108/coth.2025.146262.2019FAMahdiGanjvarAssociate Professor, Department of Islamic Philosophy and Theology, Faculty of Theology and Ahl Al-Bait Studies, University of Isfahan, Isfahan, IranJournal Article20250806This study critically examines the emerging phenomenon of secular spirituality within the context of contemporary Iran, a society historically characterized by deep-rooted religious adherence. While traditional, Sharia-based religiosity has long shaped Iranian identity, current trends suggest a transformation in religious observance that no longer fully satisfies many believers. This shift has paved the way for the rise of "modern spirituality", emphasizing a blend of Eastern religious heritage and Western rational traditions to offer a novel, meaning-oriented approach to transcendence. Drawing on the insights of Professor Mostafa Malekian, this research elucidates the origins and historical context of modern spirituality in Iran and explores the factors contributing to its emergence. The analysis reveals that this modern paradigm, by largely overlooking supernatural dimensions and the transcendent aspects of human identity, presents fundamental limitations. Consequently, the study concludes that secular interpretations of spirituality may ultimately fall short in fulfilling the profound spiritual needs of contemporary Iranians.This study critically examines the emerging phenomenon of secular spirituality within the context of contemporary Iran, a society historically characterized by deep-rooted religious adherence. While traditional, Sharia-based religiosity has long shaped Iranian identity, current trends suggest a transformation in religious observance that no longer fully satisfies many believers. This shift has paved the way for the rise of "modern spirituality", emphasizing a blend of Eastern religious heritage and Western rational traditions to offer a novel, meaning-oriented approach to transcendence. Drawing on the insights of Professor Mostafa Malekian, this research elucidates the origins and historical context of modern spirituality in Iran and explores the factors contributing to its emergence. The analysis reveals that this modern paradigm, by largely overlooking supernatural dimensions and the transcendent aspects of human identity, presents fundamental limitations. Consequently, the study concludes that secular interpretations of spirituality may ultimately fall short in fulfilling the profound spiritual needs of contemporary Iranians.https://coth.ui.ac.ir/article_29891_a748caddfb258d10c26c01dd3386f379.pdf