Abstract
The main purpose of this paper is to critique the idea of the “Islamic university” and propose an alternative idea titled the “spiritual university.” To achieve this aim, an analytical review of critiques related to the Islamic university was first conducted, and the necessity of proposing a new idea was discussed. Then, through an analysis of the concept of spirituality, the intended meaning of the study, referred to as “relational spirituality,” was introduced. According to this definition, spirituality emphasizes human relationships with the universe across three dimensions: the sacred, the natural, and the human. The idea of the spiritual university is grounded in this concept. Finally, using the “speculative essay” method and considering the threefold relationship of the university with the universe, the spiritual nature of the university was outlined, and its three main components were elaborated: “representing the world as a meaningful whole,” “respectful engagement with nature,” and “social responsibility of the university.” The results suggest that, unlike religious universities that insist on a specific religious culture and, through intellectual exclusivism and practical dogmatism, cause numerous conflicts in societies, the spiritual university with a unifying perspective can foster the expansion of scientific and ethical relationships to promote knowledge acquisition and peacebuilding among communities.
 
Synopsis
The idea of the “Islamic university” emerged as one of the central cultural aspirations of the Islamic Revolution in Iran and was pursued through sustained theoretical reflection and institutional reform under the broader project of Islamization of higher education. Over more than four decades, numerous policies, organizations, and official have sought to align academic structures, curricula, and research agendas with Islamic ideology. Despite these efforts, the project has faced serious theoretical, epistemological, and practical challenges. The present study critically examines these challenges and proposes an alternative conceptual framework termed the “spiritual university,” grounded in a trans-religious and integrative understanding of spirituality.
The research was conducted in two major phases. The first phase involved a critical-analytical review of the theoretical foundations and practical outcomes of Islamization policies in Iranian universities. Meta-analytical studies and philosophical critiques indicate several persistent problems: conceptual ambiguity surrounding the meaning and measurable criteria of “Islamic” knowledge; lack of consensus among scholars about the relationship between science and religion; politicization and ideological dominance in decision-making processes; limited participation and identification of academic actors with Islamization policies; and structural inefficiencies such as parallel institutions and weak accountability systems. Moreover, epistemological critiques emphasize that validating or invalidating scientific theories through religious texts lacks universal legitimacy and methodological clarity. The plurality of interpretations within Islam further complicates attempts to formulate a single coherent model of Islamic higher education. As a result, despite sustained institutional support, the Islamic university has not achieved a stable and widely accepted operational identity.
Rather than dismissing the ethical and transcendental aspirations underlying the Islamization project, the study argues for a conceptual shift from an ideological-religious framework toward a broader and more inclusive paradigm of spirituality. The second phase therefore focuses on conceptual analysis of spirituality and formulates a theoretical foundation described as “relational spirituality.” Drawing upon interdisciplinary spirituality studies, psychological-theological scholarship, and philosophical inquiry, the research identifies “relationship” as a central and recurrent theme in major definitions of spirituality. Spirituality is thus understood not merely as adherence to rituals or doctrines, nor as an exclusively secular search for inner peace, but as the cultivation and strengthening of meaningful relationships that generate coherence, purpose, and ethical orientation in life.
Relational spirituality emphasizes three interrelated dimensions of human existence: the relationship with the sacred (whether conceived in transcendent or immanent terms), the relationship with nature, and the relationship with other human beings. Human identity, from this perspective, is fundamentally relational and is formed and transformed through these connections. Spirituality, therefore, is defined as the conscious effort to recognize, deepen, and harmonize these relationships in order to foster personal growth and the development of peaceful and virtuous communities. This understanding allows spirituality to function as a trans-religious concept: religions may be seen as particular expressions of spirituality, but spirituality itself is not confined to any single doctrinal system.
Using the qualitative method of the “speculative essay,” the study articulates the idea of the spiritual university on the basis of this relational framework. The spiritual university is defined not by allegiance to a particular religious ideology, but by its commitment to strengthening the university’s threefold relationship with the universe—epistemic, ecological, and social. These commitments are expressed in three core components.
First, the spiritual university is dedicated to representing the world as a meaningful whole. Modern universities, shaped by Enlightenment rationality and increasing specialization, have fragmented knowledge into isolated disciplines. While specialization has advanced scientific progress, it has often weakened the capacity to articulate an integrated vision of reality and diminished students’ sense of existential coherence. The spiritual university addresses this fragmentation by promoting interdisciplinary dialogue, integrative research, and holistic educational frameworks. Scientific inquiry remains rigorous and methodologically sound, yet it is situated within a broader horizon that seeks unity and intelligibility. By encouraging scholars to consider how their research relates to other fields and contributes to an overarching understanding of existence, the university fosters a unifying epistemic culture.
Second, the spiritual university promotes respectful engagement with nature. Modern instrumental rationality has frequently reduced nature to a resource for exploitation, contributing to ecological crises and environmental degradation. In contrast, relational spirituality redefines humanity as part of a larger living system. The spiritual university incorporates environmental ethics, sustainability studies, and ecological responsibility into curricula and research agendas. It supports renewable energy initiatives, sustainable campus design, and projects aimed at environmental preservation. Nature is approached not merely as an object of control but as a meaningful partner in human flourishing, thereby cultivating humility, responsibility, and a deeper sense of belonging.
Third, the spiritual university emphasizes social responsibility. Recognizing that human beings are constituted through relationships with others, it prioritizes ethical formation, civic engagement, and intercultural dialogue. Educational programs foster virtues such as justice, empathy, and respect for diversity, while research initiatives address pressing societal challenges including inequality, poverty, technological ethics, and climate change. Through community partnerships and service-learning opportunities, students and faculty actively contribute to social well-being. In pluralistic societies marked by ideological polarization, the spiritual university provides a unifying framework grounded in shared spiritual values—meaning, interconnectedness, responsibility, and hope—rather than in sectarian dogma.
Conclusion
In conclusion, the spiritual university offers a trans-religious and integrative alternative to ideologically driven models of higher education. Religious universities may function as one subtype within this broader category, provided they avoid exclusivism and dogmatism. The spiritual university does not seek to instrumentalize knowledge for domination over nature or society; rather, it integrates scientific rigor with ethical depth and relational awareness. By strengthening humanity’s bonds with the sacred, the natural world, and one another, it redefines higher education as a meaning-oriented institution capable of fostering intellectual excellence, ecological responsibility, and social peace in a fragmented and conflict-ridden world.