https://jstmt.ut.ac.ir/ Social Theories of Muslim Thinkers en daily 1 Thu, 29 Jan 2026 00:00:00 +0330 Thu, 29 Jan 2026 00:00:00 +0330 https://jstmt.ut.ac.ir/article_105742.html Saadi's Gulistan, which contains the highest number of Persian proverbs of any single work and served as a primary educational text in Iranian maktabkhaneh (traditional schools) for centuries, played a crucial role in shaping this ethic. This article, using a grounded theory method, examined Saadi's social ethics in his book Gulistan, arriving at the concept of "social service" as the ethical type. Saadi must be considered one of the greatest architects of an "ethics of service" in Persian literature. With rare skill, he presented mystical and ethical concepts in both prose and poetry, offering them to the general public in a simple and enduring manner.The mystical-ethical perspective on "serving the people" (khedmat-e khalq), evident in Saadi's works and the Islamic-Iranian mystical tradition, is not merely a spiritual teaching; it has had profound social and ethical impacts on the structure and dynamics of society. These impacts can be outlined in three main areas: strengthening social solidarity, reducing inequality and injustice, and shaping the collective spirit of society.Service to the people, which has played an important role in Iranian history, has been accompanied by diverse and multifaceted cultural and structural developments, with endowments (waqf), Sufi lodges (khanqah), and religious alms (khums and zakat) being prominent examples. In Saadi's thought, serving the people creates a solidarity among members of society that is distinct from the superficial and self-interested solidarities of the modern world. https://jstmt.ut.ac.ir/article_103523.html This article examines the civilizational thought of Malek Bennabi and demonstrates how his critique of the foundational assumptions of Western civilization provides the groundwork for Islamic civilizational renewal. Bennabi argues that Western civilization presupposes a universal truth and regards the civilization it has produced as the ultimate embodiment of that truth. By contrast, he maintains that truth is situated and communitarian: each ummah is endowed with a form of truth corresponding to its collective capacity, and no community may claim exclusive access to absolute truth. According to Bennabi, these communal truths are context-bound and contingent. He identifies a range of factors that condition and delimit truth, emphasizing in particular the dominant spirit of a people and the culture that permeates social life as the primary constituents of civilizational truth. This study adopts a comparative-analytical approach to examine Bennabi’s civilizational ethics and political thought. The research is based on library sources and employs thematic content analysis to extract core conceptual patterns from Bennabi’s writings. The findings indicate that Bennabi’s civilizational framework assigns Muslims the responsibility of constructing a distinctive civilization aligned with their own talents and dispositions. His ethical schema culminates in a form of communitarian deontology, in which moral obligation is conferred upon the moral agent by the ummah. Within this paradigm, war is valorized over peace, insofar as every civilization is required to engage in continuous struggle to preserve its identity. Moreover, Bennabi’s model entails the fusion of religion and politics, rendering ethics subordinate to religion and challenging the normative authority of Western human rights discourse. From this perspective, each ummah is entitled to construct a legal system consistent with its own civilizational ethos. https://jstmt.ut.ac.ir/article_105872.html This study aims to address the fundamental question of how seemingly divergent ideologies of progressivism, religious reform, and Turk-Turanism demonstrated remarkable convergence within a short period, and how Muslim intellectuals in the South Caucasus were able to simultaneously embody all three facets. Employing a documentary and library-based research methodology, the study extensively collected relevant documents and reports in this field. Through a descriptive-critical analysis, a sociological examination of the interconnectedness of these ideas is presented. The research reveals that the discourse of progressivism, the three manifestations of religious reform movements—Pan-Islamism, Jadidism, and Babism—and the ideology of Turk-Turanism shared significant epistemological similarities. These commonalities facilitated collaboration and harmony within both social and intellectual spheres. By drawing on diverse historical references, the study provides concrete examples of this convergence and intellectual affinities among Caucasian thinkers and intellectuals. The findings highlight the unique historical and cultural context of the South Caucasus, which allowed for the coexistence and synthesis of these ideologies. Furthermore, the study underscores the role of Muslim intellectuals in navigating and integrating these diverse currents of thought, thereby contributing to a richer understanding of the region's intellectual history. The analytical approach and findings of this research can function as an effective model for analyzing the cultural and political currents of the South Caucasus during the years 1850-1918.. https://jstmt.ut.ac.ir/article_104404.html In the years preceding the Iranian Constitutional Revolution, the gradual incorporation of modern epistemic frameworks into Iranian intellectual life posed profound challenges to the authority of established, tradition-bound modes of thought. Confronted with these epistemological disruptions, religious discourses could no longer rely exclusively on doctrinal rigidity or devotional orthodoxy. At the same time, the deeply entrenched character of traditional knowledge—shaped by centuries of religious and cultural continuity—significantly constrained its capacity for adaptation and reconfiguration in response to emerging paradigms.Within this context, interpretations of the hijab, grounded in premodern epistemologies and largely devoid of women’s subjective presence, were frequently shaped by patriarchal assumptions and, at times, explicit misogyny. Such readings increasingly proved untenable amid the shifting intellectual and social dynamics of modern Iran. As traditional epistemes fractured and were reconstituted under the pressures of modernity, religious thought was compelled to reassess its foundational premises. Drawing on Michel Foucault’s archaeological method, this study investigates the nature and conditions of this epistemic rupture within contemporary Islamic thought. By dividing the historical trajectory into three key periods—pre-Pahlavi, the Pahlavi era (excluding its final decade), and the years immediately preceding the Islamic Revolution—the study traces transformations in discourses surrounding the hijab. It argues that the entanglement of religious tradition with cultural norms, together with the emergence of female agency in public and intellectual life, necessitated a reformulation of religious language—one that is gender-inclusive and responsive to a transformed epistemological landscape. https://jstmt.ut.ac.ir/article_105812.html During the 1980s, the scope and limits of state intervention in Iran’s economy became the subject of significant debate between two divergent interpretations of Imam Khomeini’s theory of Velayat-e Faqih (Guardianship of the Islamic Jurist). Prior to the revolution, Shiʿa jurisprudence had largely embraced an individual-centered approach that upheld private property rights and confined governmental involvement to the boundaries of established jurisprudential rules, most notably the principle of taslit (dominion over property). By contrast, Imam Khomeini and several of his followers—most notably Ayatollah Beheshti—advanced a substantially broader interpretation within the framework of “governmental jurisprudence.” This approach attributed extensive authority to the Wali al-Faqih, prioritizing maslahat (public interest) and the preservation of the Islamic system and revolutionary order over strict adherence to traditional jurisprudential norms. Within this framework, the Wali al-Faqih is empowered to restrict or modify otherwise legitimate private property rights in pursuit of higher systemic interests. This theoretical foundation served to legitimize and philosophically underpin expansive state intervention in economic affairs, particularly under extraordinary conditions such as war. Employing a documentary and library-based research methodology, this study draws on jurisprudential sources, historical documents, and jurists’ opinions, utilizing content analysis to examine the impact of the theory of absolute Velayat-e Faqih on economic policymaking. The findings underscore the central role of maslahat in prioritizing public welfare and regime preservation over traditional jurisprudential constraints, thereby facilitating the moderation of previously restrictive legal interpretations. Moreover, tensions between jurists and economic experts regarding the appropriate extent of state involvement in the economy were resolved through recourse to the authority of the Wali al-Faqih and the operative function of maslahat. Overall, the theory of absolute Velayat-e Faqih provided the principal source of legitimacy for expanded state intervention in the economy, particularly during the first half of the decade. https://jstmt.ut.ac.ir/article_105581.html As an ideal and conceptual image of the city, the utopia of any society reflects its underlying ideas, values, and aspirations—elements that evolve over time in response to social, cultural, and economic transformations. Although utopian images differ in form and scale, they consistently correspond to an idealized conception of the city. From ancient periods through the Islamic civilization, this concept has been articulated in diverse forms by Iranian thinkers and scholars. In the contemporary context, redefining and applying utopia as a practical model for urban design has become increasingly significant. This study examines the concept of utopia within Iranian–Islamic civilization, with particular emphasis on the intellectual framework of Hakim Abolqasem Ferdowsi Tousi. Its primary objective is to analyze and develop a conceptual framework based on Ferdowsi’s vision of utopia and to explore its implications for Iranian–Islamic urban planning. Using qualitative content analysis, utopian concepts embedded in the narratives of Ferdowsi’s Shahnameh are systematically examined. Subsequently, the interrelations among these concepts within the broader framework of Iranian–Islamic utopia are investigated through a narrative review approach. The findings indicate that the Iranian–Islamic utopia, understood as a concept transcending time and place, emphasizes wisdom and knowledge and offers an enduring ideal model for contemporary cities confronting present-day challenges. https://jstmt.ut.ac.ir/article_103645.html Although the concept of alienation has been explained within a broadly shared semantic framework across diverse intellectual traditions, it remains ontologically plural and contested with respect to its nature and meaning. Nevertheless, thinkers have repeatedly mobilized alienation to critique existing realities and to articulate alternative, desirable social conditions. Whether the criticized condition is understood as emerging from a material contradiction between social classes or groups, or as a primarily discursive formation, largely determines whether alienation is theorized on an idealist or materialist basis. In general, Søren Kierkegaard, G. W. F. Hegel, Ludwig Feuerbach, Max Stirner, and several nihilist and existentialist thinkers (e.g., Friedrich Nietzsche and Jean-Paul Sartre) have addressed alienation primarily within an idealist register. By contrast, Karl Marx and Frantz Fanon have employed the concept in materialist analyses. Among Iranian revolutionary thinkers, Ali Shariati makes extensive use of alienation. This study argues that Shariati’s treatment of alienation integrates both idealist and materialist dimensions. At times, however, methodological ambiguities in his work contribute to conceptual confusion or, at minimum, reduce the theoretical coherence of his definitions. Shariati’s materialist dimension is most visible in his analysis of cultural alienation and assimilation into foreign culture—an emphasis that may reflect the perceived clarity of antagonism between “native” and “foreign” cultural formations, reinforced by discourses of dependency, self-sufficiency, and “return to the self.” By contrast, class-based and intra-societal material antagonisms appear more ambiguous in Shariati’s context, given the incomplete formation of class structures and civil society in contemporary Iran. It is in this domain that Shariati’s account tends to assume a more idealist form. https://jstmt.ut.ac.ir/article_105853.html Theories of justice in contemporary Islamic political thought—particularly among Shiʿi scholars—remain relatively underdeveloped. Much of the existing literature either reiterates classical formulations or seeks to reconcile Islamic teachings with dominant Western theories of justice. Mohammad-Reza Hakimi, however, advances a distinctive approach by mobilizing religious and normative vocabulary in the service of social justice, grounded in the cultural and socio-historical context of Iranian society. Drawing on John Searle’s theory of speech acts, this article examines the assertive, directive, and perlocutionary dimensions embedded in Hakimi’s normative language of justice. Methodologically, the study employs qualitative content analysis of Hakimi’s theological and socio-intellectual writings in order to trace how concepts such as justice, tawḥīd (monotheism), and human dignity are transformed into mobilizing elements of discourse. The findings demonstrate that Hakimi articulates his vision of justice through a conscious distancing from both conservative religious interpretations and capitalist social relations, thereby positioning social justice at the center of his intellectual project. Normative concepts such as enjoining good and forbidding wrong (amr bi’l-maʿrūf wa nahy ʿan al-munkar), divine justice (ʿadl-i ilāhī), and tawḥīd provide the linguistic and conceptual foundations for linking faith to active social engagement aimed at eradicating poverty and oppression. By situating Hakimi’s thought within Islamic intellectual traditions and contemporary socio-political challenges, this article highlights his contribution to a renewed conception of Islamic social justice and underscores the significance of linguistic analysis for bridging theology and social praxis. https://jstmt.ut.ac.ir/article_104249.html Islamic unity has long been a foundational pillar of the power, stability, and cultural flourishing of Islamic civilization. Religious leaders and reform-minded thinkers have therefore treated unity not only as a moral virtue but also as a strategic necessity for the future of the Muslim ummah. Historic initiatives for the Proximity of Islamic Schools of Thought (taqrīb)—most notably Sheikh Mahmoud Shaltout’s recognition of Jaʿfari jurisprudence—sought to narrow sectarian divides through religious rationality, institutionalized dialogue, and educational reform. In recent decades, however, the rise of extremist discourses grounded in takfīr (excommunication) has undermined coexistence and intensified intra-Islamic fault lines. Movements such as ISIS, relying on superficial and absolutist readings of scripture, have repudiated rational ijtihād and legitimized organized violence. Adopting a critical–analytical approach, this study examines the conceptual foundations and socio-political contexts of takfīr while assessing the operational capacity of Shaltout’s unificationist thought as a coherent framework for countering exclusionary and violent discourses. Ultimately, it proposes an implementable model to reinforce Islamic cohesion and contain takfīrī currents, grounded in religious legitimacy, rational jurisprudence, and structural reforms. https://jstmt.ut.ac.ir/article_105870.html This study examines Ali Shariati’s conception of alienation, focusing on its meaning, subject, origins, causes, types, and the theoretical framework through which he explains both alienation and de-alienation. Employing qualitative content analysis and thematic analysis, the research draws on seven of Shariati’s major works. Data were analyzed using the three-stage coding procedure proposed by Strauss and Corbin (open, axial, and selective coding). The analysis resulted in the identification of seven core themes: (1) alienation, (2) the alienated individual, (3) the subject of alienation, (4) the causes of alienation, (5) types of alienation, (6) alienation as an imposed or self-chosen phenomenon, and (7) de-alienation. Interpretation of these themes indicates that Shariati deliberately narrows the broad, global notion of alienation to the more specific concept of self-alienation. In this condition, the individual experiences the self as an “other,” loses self-consciousness, and lives under a false and fabricated identity. Shariati conceptualizes alienation as the outcome of a dialectical relationship between the individual and society. He argues that assimilation, alienation, imitation, and corruption are dialectically intertwined processes that may ultimately lead to self-consciousness, awareness, and the rebirth of the authentic self. Regarding the origins of alienation, Shariati refers to factors such as labor and the means of production, colonialism, imitation, bureaucracy, machinery, money, sophistry, and distorted forms of love. Together, these forces estrange human beings from their original selves and generate multiple forms of alienation. For Shariati, the ultimate solution lies in returning to the authentic self and overcoming self-alienation. https://jstmt.ut.ac.ir/article_106077.html Ali Shariati is one of the influential thinkers in the contemporary history of Iran and the Islamic world. Considering the social and political circumstances of his time, he sought to redefine Islamic concepts in a way that addressed the needs of society. Serat (the path), a central metaphor in the intellectual framework of Muslim thinkers, also holds a pivotal role in Shariati’s thought. This research seeks to answer the core question: "What role does Serat play in the political language and thought of Ali Shariati?" This study endeavors to present a new formulation of his thought by employing the metaphor of Serat as the source domain and political thought as the target domain. Through an analysis of Shariati’s ideas, we conclude that he conceptualized various concepts—such as religion, movement and institution, intellectuals, Alavid Shiism and Safavid Shiism, and others—as manifestations of Serat. By utilizing these concepts, a comprehensive analytical framework and ten foundational pillars rooted in the Serat metaphor have been extracted from Shariati’s political thought. This research adopts a qualitative content analysis methodology, enabling a deep examination of texts, identification of thematic parallels, and systematic evaluation of key terms to arrive at a structured analysis of his ideas within the domain of Serat. https://jstmt.ut.ac.ir/article_106159.html This research aims to analyze the concept of development in the thoughts of Dr. Ali Shariati, and examines the fundamental elements of his development model and attempts to answer two main questions: First, was Shariati development-oriented in his intellectual system? Second, what are the most important components of his development model? The research approach is qualitative and interpretive, using the method of content analysis and comparative analysis, in which his works were examined and key concepts were extracted. The findings are arranged in the form of a comparative table with theories of development sociology. The results show that Shariati considers development to be an endogenous, culturally-oriented process that relies on human empowerment. His development model is based on two main axes: cultural-spiritual development and economic development. In the cultural axis, components such as critical awareness, critical dialogue, critical coalition, critical pedagogy, and the rule of law play a role; And in the economic axis, political organization, physical environment, wise leadership, committed government, and responsible intellectuals are considered as key elements. The final analysis shows that cultural factors play a more prominent role in Shariati's thought than other components, and the dialectical relationship of these elements with economic and political structures provides the basis for the formation of a dynamic model of sustainable development. This model, if paid attention to and utilized, can provide a strategic model for policymakers and executives in the path of human and social development. https://jstmt.ut.ac.ir/article_106193.html The Constitutional Revolution of Iran was not only a fundamental transformation in the contemporary political and social history of Iran but also a profound reflection of the two popular ideals of justice-seeking and legalism. Employing a qualitative thematic analysis method, this research examines the interpretation and reflection of these two concepts in the work "The History of the Iranian Awakening" by Nazem-ol-Eslam Kermani. The research data were collected and extracted through a precise and systematic reading of the aforementioned text. The findings indicate that Nazem-ol-Eslam considered justice-seeking not only as the driving force behind the Constitutional Movement and a natural reaction to Qajar oppression but also as a comprehensive social demand. In contrast, he introduced legalism as the necessary framework for the sustainable realization of justice and the establishment of a modern political system based on national sovereignty. His perspective, shaped by his intellectual background—particularly his religious beliefs and lived experience of the Constitutional events—led him to legitimize these principles not merely from a political standpoint but also within an ethical and religious framework. A comparison of Nazem-ol-Eslam's thought with that of his contemporaries reveals that, while sharing the overarching ideals, he possessed a unique approach characterized by the integration of modern rationality and an emphasis on the role of the people as agents of change. By focusing on Nazem-ol-Eslam's narrative, this study demonstrates how justice-seeking and legalism, as the central pillars of his thought, are manifested in his analysis of the Constitutional Revolution in his texts, and how these ideas hold a distinct position compared to other approaches of his era. https://jstmt.ut.ac.ir/article_106194.html The fundamental rupture between subject and object, initiated by Descartes and perpetuated in modern philosophy, became the primary cause for the elimination or reduction of the role of the imaginitrix as an "intermediary reality." Although this reduction was countered in German Idealism (Kant) with attempts to revive the transcendental imaginary, it ultimately failed due to its confinement within a subject-centric epistemology and the preservation of metaphysical dualism. This trajectory culminated in the rebellion of the imaginary/will against reason in Nietzsche, intensifying the crisis of nihilism and existential meaning in the modern world. Using a directed content analysis methodology and comparative study of primary texts, this article aims to provide a Sadrian reading for transcending this crisis. The research novelty lies in elucidating the ontological potential of the imaginitrix in Transcendent Theosophy, contrasting it with the modern reduction to the subjective connected imaginary. Mulla Sadra, by proving the duality of the "connected imaginitrix" and the "separated imaginitrix" (the Mundus Imaginalis), portrays the imaginitrix as an intermediary (Barzakhi) and semi-abstract reality that establishes not only the link between intellect and sense but also the existential connection between the intelligible world ('Alam al-'Aql) and the material world ('Alam al-Madda). In this framework, the Soul (Nafs), being "corporeal in inception and spiritual in subsistence" (jismāniyyat al-ḥudūth wa rūḥāniyyat al-baqā'), is considered to possess an imaginitrix nature and to be an intermediate species. Contemplation (Tafakkur) is identified as the final act of the imaginitrix soul. This nature facilitates the intensified movement (ḥarakat ishtidādī) of the soul from immersion in the material to the stage of intellectual transcendence, re-establishing a transcendent (not transcendental) meaning of existence, transforming the subject/object rupture into a synthetic-perfectionist unity, and offering a monotheistic vista for confronting modern nihilism. https://jstmt.ut.ac.ir/article_106413.html Objective:This study aims to analyze Sayyid Qutb’s theoretical and practical ideas regarding the nature of Islamic existence, with particular focus on his seminal work Ma‘ālim fī al-Ṭarīq (Signposts on the Road), to contribute to the understanding of contemporary Islamic thought and civilizational frameworks.Methods: The research employs structured qualitative content analysis based on Mayring’s (2014) method. Inductive open coding was used to identify key concepts such as Tawhid, Jahiliyyah, and Sharia, which were then organized into subthemes through axial coding. Thematic synthesis generated overarching categories linking individual ethical reform with societal reconstruction, ensuring interpretive transparency, methodological rigor, and conceptual coherence.Results: The findings indicate that Sayyid Qutb envisions Islamic existence as an integrated system that combines theoretical faith with practical application. He emphasizes personal devotion, adherence to Sharia, and the establishment of a vanguard group to guide societal transformation. His framework explicitly rejects violence and extremism and positions Islamic existenceas a comprehensive civilizational project in which individual behavior, social institutions, and governance are aligned with divine principles.Conclusions: Signposts on the Road serves both as a theoretical manifesto and a practical guide, providing a coherent model for implementing Islamic principles across personal, social, and institutional spheres. Qutb’s intellectual framework provides key insights for contemporary discussions on Islamic thought, ethical governance, and civilizational renewal, demonstrating how normative faith can be realized within the practical structures of society. https://jstmt.ut.ac.ir/article_107000.html In a world where Muslim societies face complex social and cultural challenges, the study of a form of mysticism that directly engages with social issues appears essential. This research aims to examine the role of the thought of ʿUmar bin Ḥafīẓ, a contemporary Yemeni preacher, in redefining social mysticism and its impact on Muslim communities.Employing a thematic analysis within a qualitative framework, the study investigates bin Ḥafīẓ’s mystical perspectives through an analysis of seven published interviews (2002–2011) in Yemeni and international media. Data were analyzed using MAXQDA software and Braun and Clarke’s six-phase framework, resulting in the extraction of 191 codes. To ensure the validity and reliability of the thematic analysis and the accuracy of coding, Holsti’s coefficient was applied.The findings identify six central themes: social mysticism rooted in moderation and ethics, reform of religious discourse, rejection of violence and promotion of justice, dialogue and coexistence, critique of extremism, and the significance of knowledge and religious education. Bin Ḥafīẓ conceptualizes mysticism as a means for self-purification, service to humanity, and the strengthening of social solidarity. In his thought, mosques are centers of spiritual and moral cultivation that must remain safeguarded from politicization. Rejecting violence and excommunication, he emphasizes dialogue, justice, and cooperation with non-Muslims as pathways to social cohesion. Furthermore, authentic religious knowledge and rationality, in his view, provide the foundation for preventing doctrinal deviations and fostering societal reform.This study demonstrates that bin Ḥafīẓ’s thought, by integrating spirituality, ethics, and social engagement, offers a comprehensive model for spiritual education and for addressing pressing challenges such as extremism and cultural fragmentation. https://jstmt.ut.ac.ir/article_107253.html Since ancient times, human beings have sought to envision and realize an ideal society in which justice, spirituality, freedom, and prosperity prevail. Islamic thinkers, unlike some Western thinkers, do not regard utopia as a purely imaginary matter; rather, they consider it attainable. Abdolhossein San‘atizadeh Kermani can be considered one of the first utopian writers in Iran. Examining utopia from his perspective acquaints us with the efforts of an Iranian thinker to establish a relationship between tradition and modernity. This study, exploring the ideas of Abdolhossein San‘atizadeh Kermani, seeks to provide a comprehensive interpretation of utopia within the framework of Iranian-Islamic culture, in order to show that literature, like philosophy and religion, can serve as an appropriate ground for reconstructing civilizational horizons. To explain utopia from his viewpoint, methods of narrative analysis, thematic reading, Spriggans' theoretical model, and the software Maxqda have been employed. Based on the conducted examinations and the analysis of three prominent works of Abdolhossein San‘atizadeh Kermani -Majma-e Divanegan, Rostam in the 22nd Century, and Ruzegari ke Gozasht- it can be concluded that utopia, in the view of this Iranian constitutionalist intellectual, is a society in which the five fundamental pillars of rationality, justice, freedom, nature, and education function synergistically alongside each other to provide the foundation for both material and spiritual human development. https://jstmt.ut.ac.ir/article_107254.html This study explores Ayatollah Mohammad Ali Shah Abadi’s sociological interpretation of the Qur’anic verse of I‘tisam (Qur’an 3:103) as the foundation for a model of social order in Islamic societies. Shah Abadi introduces the concept of the “social heart” as a framework for reconstructing collective identity and cohesion among believers. Using a qualitative, interpretive-analytical method and drawing upon his seminal work Shazrat al-Ma‘arif, the research demonstrates that the “social heart” consists of three interrelated components: warm social interactions, fraternal relations grounded in faith, and Qur’anic norms. The findings highlight Shah Abadi’s critique of fragmented and cold social relations, emphasizing that only through affective and epistemic bonds among believers can the community become a vessel for divine guidance. This model not only provides a theoretical framework for analyzing solidarity and collective identity in Islamic society but also offers practical implications for strengthening social ties and designing cultural interventions in contemporary Muslim societies.The analysis shows that Shah Abadi’s concept of the social heart provides both a theoretical and practical framework for Islamic sociology. It bridges Qur’anic exegesis with sociological concerns about solidarity, identity, and norm formation. The model offers practical guidance for contemporary Muslim societies facing challenges of fragmentation and cultural domination. It can serve as a basis for designing interventions that strengthen faith-based ties and reconstruct social order