Let me begin with a clarification of what I understand from Social thought. For, the term ‘social thought’ may also be misinterpreted as “the thought of society”. We do not think that there is such a thought. However, the term “social thought” may be understood as a collective manifestation of the social spirit or ethos of the community. This thought is thus held in the worldview of individuals living in that community. When the thought of the individual is concerned then it becomes relevant to epistemology or other related disciplines; but when the social thought as such is concerned then it is relevant to sociology. But today the branch of sociology which is concerned with social thought is sociology of knowledge which is relatively a new discipline.

Just like in all other societies, in Muslim countries also social thought is rooted in cultural and religious tradition. If we consider the term “social thought” in general as a collective manifestation of the social spirit or ethos of the community, then its counterpart in the Muslim societies will be a collective manifestation of the social spirit or ethos of the community rooted in Middle East cultural and religious orientation as Islamic. Its relevance to social sciences and sociology would be twofold: In the first place, as a cultural phenomenon we need to study Muslim communities historically, culturally, anthropologically and philosophically in order to understand their social spirit and ethos. In the second place we need to understand the spirit of Islam also because it is a fundamental element in the formation of the social thought in Muslim countries; when thus understood, social sciences become vital for Muslims to study; and indeed more important than other technical and natural sciences. If this is well grasped then we can also see that the stronger Muslims are in social sciences such as sociology, philosophy and history, the stronger they will also be in technical and natural sciences.

We may approach the modern social thought from our own perspective which must be mastered first. Many Muslim social scientists do not spend any time or do not make any effort first to understand our own tradition very well. If we master our own tradition well by studying Islamic scientific tradition in history then we can embark upon the modern social thought to see its relevance for us.

Unfortunately I do not know so many Muslim social thinkers in the Muslim world. It is not so easy to produce social thinkers because the scholar in this area must be expert not only in sociology but also in philosophy. However, I may give the following names in the Muslim world; Farid Alatas, Ahmet Davutoglu, Recep Senturk, Bedri Gencer, Hasan Hanafi.

I believe that it is not only possible to develop a synthesis between Islamic social thought and philosophy but it is in fact a religious (moral) duty on us as Muslim scholars. As to the second aspect of the question, we may assert that all social sciences are in one way or another related to each other. Therefore, they cannot be held in absolute separation from each other.

The present sociologists under the impact of Western sociological movement pay attention to only social methodology as a way out in presenting solutions to social issues. This may be useful but it is very inadequate. This modern method of surveying with statistics can give us only some ideas and clues as to the apparent problems. But it will not provide an indepth insight into the social issues. We need to study theoretical issues behind all these phenomena. In order to do that we may recommend a good grounding for Muslim sociologists and social scientists in philosophy. For example, if we do not know what our philosophy of society is or what our philosophy of man is we cannot meaningfully evaluate social issue let alone social thought. But to develop an strong and coherent theory of society and man one needs to know philosophy very well. Finally a Muslim scientist should not sever himself/herself from other disciplines and imprison himself/herself within the confinements of the areas of his/her expertise.

To tell the truth in the Muslim world Iran is perhaps the most successful country as far as social thought is concerned. This is perhaps because Iran has a very strong tradition of philosophers, such as Mulla Sadra and his followers. This strong philosophical tradition gives a good background to social scientists. But the problem is the works of these scholars are not easily available to the scholars in other countries. I am hoping that a congress like this organized by the Iranian Sociological Association will help for this dialogue.

I have touched upon this issue above and it is perhaps the same problem with regard to the institutionalization and expansion of sociology in Middle Eastern countries. The most important role in this regard must be played by the social thinkers. This is because they will provide a good theoretical ground for this institutionalization.

The most significant outcome will be revitalization of Islamic scientific tradition. Today Muslims do their scientific activities and works within the norms or paradigm of Western scientific tradition. Islamic scientific paradigm is totally neglected. The greater duty in this regard to revitalize our scientific tradition falls on the shoulders of social thinkers. This way future generations of Muslim scientists can meaningfully contribute to the global scientific activities which I believe in future yield a global scientific tradition.