In Qur’an and the Traditions of Muhammad there is a constant reminder of this important fact, the unity of humanity by nature and origin. This is to eliminate racial pride and claims to national or ethnic superiority, and pave the way for genuine brotherhood (Qur’an, 4:1; 7:189; 49:10-13) The unity of humanity is not only in its origin but also in its ultimate aims. According to Islam, the final goal of humanity is God. From Him we come, for Him we live and to Him we shall all return. In fact, the sole purpose of creation as described by Qur’an is to worship God and serve His cause, the cause of truth and justice, of love and mercy, of brotherhood and morality (Quran, 51:56-58) On this unity of origin and ultimate goal as the background of the social life in Islam, the relations between the individual and society are based. The role of the individual is complementary to that of society. Between the two there are social solidarity and mutual responsibility. The individual is responsible for the common welfare and prosperity of his society. This responsibility is not only to the society but also to God.

In this way the individual works with a sound social-mindedness and genuine feeling of inescapable responsibility. It is his role to do the utmost for his society and contribute to its common welfare. On the other hand, the society is also responsible to God for the welfare of the individual. When the individual is able he is the contributor and society is the beneficiary. In return he is entitled to security and care, should he become disabled. In this case he is the beneficiary and society is the contributor. So duties and rights correspond harmoniously. Responsibility and concern are mutual.

There is no state to dominate the individual and abrogate his personal entity.

Likewise, there is no individual or class of individuals to exploit the society and corrupt the state. There is harmony with peace and mutual security. There is a constructive interaction between the individual and society Besides the unity of humanity in origin and ultimate goal, and besides this mutual responsibility and concern, the social life of Islam is characterized by cooperation in goodness and piety. It is marked with full recognition of the individual and his sacred rights to life, property and honor. It is also marked with an effective role played by the individual in the domain of social morals and ethics. In an Islamic society the individual cannot be indifferent. He is enjoined to play an active part in the establishment of sound social morals by way of inviting to the good and combating the evil in any form with all lawful means at his disposal. In so doing, not only does he shun evil and do good but also helps others to do the same. The individual who feels indifferent to his society is a selfish sinner; his morals are in trouble, his conscience is in disorder, and his faith is undernourished The structure of social life in Islam is very lofty, sound and comprehensive.