In recent years there has been an important turn within the study of religion towards the study of body, matter, and practice. Scholars call this growing subfield “material religion.” Its origins derive from a recognition that the discipline of religious studies inherited from Protestant Christianity biases against the role of material things in religion and, as a result, privileged belief, meaning, and symbol over body, matter, and practice in analyses of religion. While the material turn has gained traction in religious studies, it has not received sufficient attention within the study of Islam. With some exceptions, including the work of Talal Asad and Saba Mahmood, the role of material disciplines in the formation of religion and religious subjects remains undertheorized within Islamic studies. To address this lacuna, this paper deploys a material religion framework to analyze contemporary Islamic economic thought. It foregrounds the significant role Muslim thinkers attribute to material forms, practices, and experiences in enabling knowledge of God in their economic writings and, further, highlights how within these writings they endow material things with agency in the realization of Islamic belief. By showing this, it does two things. First, it reorients the study of Islamic economic discourses beyond the notion that they should be understood as symbols mobilized for identity politics and, instead, draws attention to the work sensuous experiences, material practices, and human engagement with the natural world perform in the formation of Muslim subjects. Second, it challenges the notion that Islamic economic thought—and modern Islamic politics, more broadly—presume the disenchantment of the world. Indeed, by adopting a material religion framework, it shows that the material world within Islamic economic discourses appears not as disenchanted—that is lifeless and devoid of agency—but rather invested with meaning, life, and vibrancy. To make these claims, it analyzes key Arabic texts published in mid-twentieth century Egypt by Muslim Brotherhood affiliates, including Muhammad al-Ghazali, al-Sayyid Sabiq, and Yusuf al-Qaradawi. It focuses on the early postcolonial years because during this period Egyptians were especially concerned with Egypt’s material and economic conditions. Furthermore, these years were also crucial in the development of contemporary Islamic politics. As such, an analysis of writings from this period affords ample opportunity to deploy a material religion framework to the study of Islam and reconsider the relationship between Islamic politics and disenchantment.