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Veberova teorijska zaostavština sadrži samo fragmente razmišljanja o islamu, i to prvenstveno u sklopu dela koje za glavni predmet proučavanja nisu imali ovu religiju. Ta činjenica znatno otežava put savremenim istraživačima koji žele da rekonstruišu Veberovu percepciju islama. No, upravo ova prepreka daje podsticaj savremenim sociolozima i islamolozima da se upuste u izazov rekonstrukcije pomenutog segmenta Veberove misli. Ovaj rad predstavlja pokušaj jedne takve rekonstrukcije. Predmet rada je nastanak islama, tj. prostorni i društveni kontekst utemeljenja islamske religijske dogme. Autor polazi od hipoteze da je u Veberovoj teorijsko-analitičkoj jednačini značaj urbane sredine za razvoj i širenje islama izostao. Takođe, u radu se ukazuje na to da je Veber svrstao islam u kategoriju ratničkih religija, i zanemario ulogu trgovine i trgovačkog sloja u formulisanju islamske dogme i (ekonomske) prakse. Kako bi što adekvatnije odgovorio na zahtev 'smeštanja' islama u teorijske koordinate Veberove sociologije, autor rada apostrofira univerzalnost procesa racionalizacije, dokazujući da je upravo islam, čija dogma podrazumeva holistički pristup verniku i visok nivo obaveznosti pokoravanja svetom tekstu u svim domenima njegovog života, jedan od primera supstantivne racionalnosti u religijskom domenu., Weber's theoretical legacy contains only fragments of thinking about Islam, primarily in the texts and monographs that as the main object of study did not have this religion. This fact is a big problem to contemporary researchers who want to reconstruct Weber's perception of Islam and positioning it in its theoretical and methodological coordinates. However, this barrier gives rise to modern researchers to engage in the challenge of reconstruction of the mentioned segment Weber's thoughts. This paper is an attempt of such a reconstruction. The paper analyzes the emergence of Islam, ie. spatial and social context of the founding of the Islamic religious dogma. The author starts from the hypothesis that in Weber's theoretical and analytical equation the importance of urban areas for the development and spread of Islam is absent. Also, in the paper author points to another error that Weber makes. Weber classified Islam in the category of warrior religion, and ignored the role of trade and commercial bed in the formulation of Islamic dogma and the (economic) practices. In order to more adequately respond to the request 'placement' of Islam in the theoretical coordinates of Weber's sociology (of religion), author of the paper emphasizes the universality of the rationalization process, proving that Islam is one of the better examples of substantive rationality in the religious domain (because Islamic dogma implies a holistic approach to the believer and the high level of submission to the sacred text in all areas of its life).