In Islamic jurisprudence, the principles of human dignity (karāmah), justice (‘adālah), freedom (ḥurriyyah), continuous ijtihād, cultural pluralism, the right to education, public interest (maṣlaḥah), blocking the means (sadd al-dharaʾi‘), and social ethics constitute the normative bedrock for guaranteeing equal cultural rights of linguistic and ethnic minorities. Employing a descriptive-analytical method and a library-documentary approach, this study systematically examined the 1945 Indonesian Constitution, Morocco’s 2011 constitutional reforms, relevant education bills, annual budget laws, constitutional-court rulings, and reports of international agencies (2011-2023). The findings demonstrate that these jurisprudential principles have already translated into: (a) constitutional recognition of Amazigh in Morocco and of more than 720 local languages in Indonesia; (b) targeted multilingual-education quotas; (c) girls’ scholarships in underserved regions; and (d) dedicated annual budgets for safeguarding intangible cultural heritage. Yet, significant implementation gaps persist: a 64 % budgetary shortfall per pupil in Papuan schools (Indonesia), a 32 % shortage of native-speaking teachers in Amazigh regions (Morocco), security restrictions on minority broadcasters, and lingering social pressures continue to widen the distance between rights enshrined in texts and rights realized on the ground. The study’s novelty lies in proposing a comparative model that interweaves maqāṣid-based legal reasoning with empirical policy analysis. It concludes that, far from obstructing cultural development, Islamic jurisprudence—when revisited through participatory ijtihād—offers an indigenous paradigm for reconciling plural identities within Muslim-majority societies by foregrounding tolerance, justice, and equity.