"个人主义"一词源自"个人"一词。其词源是拉丁语 individuum，意为不可分割的实体。在西方，这一词在哲学意义上的含义是：个人主义这一概念适用于一个不可分割的实体，即人类；它着眼于人作为一个能够独立思考、选择和行动的存在所具有的特征。它是一种理论，主张个人高于现实中的一切形式，具有最大的内在价值。 "个人主义"一词也用来与极权主义和集体主义相对照。它提供了一种政治构想，赋予个人和个人主动性以首要地位，缩小甚至否定国家的作用。它还提供了一种社会构想，关注个人的权利，而非共同体的权利，同时使国家和社会机构从属于个人，并确保个人的利益。 个人主义的概念概括了西方人在启蒙运动和现代性之前，同极权和专制政权斗争的现实。它象征着西方新的普世观，包含政治、经济和社会等维度，在这种观念中，个人成为主宰者和宇宙的中心，掌控着宇宙的存在。每个人都有权自由选择自己的生活方式和行为，因为他是先于国家、共同体和社会而存在的实体。个人生而拥有其必须享有的自然权利。因此，个人是国家的目的，国家保障他们的权利并保护他们的自由（liberty）。个人主义也是社会的目的，在这样的社会中，共同体服务于个人，而非个人服务于共同体。

The word individualism is derived from the word individual. Its origin is the Latin word individuum, which means an indivisible entity. In the West, this meaning in the philosophical sense, as the concept of individualism is applied on an entity that is indivisible, the human being, in the human's distinguished characteristics as one who enjoys independence to think, choose and act. It is the theory that asserts that an individual is superior to all forms of reality, with the greatest intrinsic worth. The term individualism is also used in contrast to totalitarianism and collectivism. It provides the political vision that lends preeminence to the individual and individual initiative, reducing, or even denying, the role of the state. It also provides the societal vision that focuses on the rights of the individual, as opposed to the community, whilst making the role of the state and societal institutions subservient to the individual and ensuring his interests. The concept of individualism encapsulates the reality of the struggle of the Western man against totalitarian and despotic regimes, before Enlightenment and modernity. It symbolizes the new Western universal view, with political, economic and social dimensions, in which individuals become both masters and the center of the universe, controlling the existence of the universe. Every individual has the freedom to choose his way of life and behavior, as he is the entity that precedes the entities of the state, community and society. The individual is born with natural rights which he must enjoy. Accordingly, individuals are the objective of the state, which preserves their rights and protects their freedom (liberty). Individualism is also the objective of society, where it is a society where the community serves the individual, and not where the individual serves the community.

个人主义这一概念的实质源于世俗主义。这一概念产生于西方人摆脱教会和国王权威之时。教会和国王曾将他所有的世俗事务与行为都与来世联系在一起。在这一体制之下，他感到被强迫和压迫，其在生活中的意志与权利被压制。在那个时代，他的身份是依照社会的传统和信仰而塑造的。当他摆脱了这一权威后，他与来世的联系便被切断了。于是，他将全部注意力转向世俗事务。正如人们所说，他开始活在这个世界之中，而非这个世界之外。相反，他成了这个世界的主宰。个人的中心地位与主权，通过自然权利理论得到了强化。该理论主张，个人的权利源于其天性，而社会并不赋予他这些权利。这些权利是固定属于他的，它们是普遍的、根本的、不可转让的，也不可被废除。

The reality of the concept of individualism is that it emanates from secularism. The concept arose when the Western man rid himself of the authority of the Church and kings, that connected all of his worldly affairs and actions to the Hereafter. Within the system, he felt coerced and oppressed, with his will and rights within life, crushed. In that era, his identity was shaped according to the traditions and beliefs of the society. When he rid himself of this authority, his connection with the Hereafter was severed. He then turned his full attention towards worldly affairs. So he started living in this world and not outside of this world, as they say. Instead, he became master of this world. The centrality and sovereignty of the individual was reinforced by the theory of natural rights. This theory asserts that the individual has his rights derived from his nature, whilst the society does not grant him such rights. These rights are fixed for him. They are universal, fundamental, inalienable and cannot be repealed.

因此，个人生而拥有其天赋权利，即其存在及其权利先于社会、法律、立法和约束而存在。据此，自由是人类存在的基础。个人在这些权利上是平等的。他们中没有任何人剥夺或废除他人的权利。由于个人在起源和本性上是非社会性的实体，一旦进入社会化过程，他就容易陷入争执、冲突与混乱。因此，在这种情况下必须建立一种组织，通过个人群体之间的相互让步来实现。这一共同体的目标是为所有人确立自由与平等的权利，即个人通过社会契约将其权利让渡给集体意志，而集体意志由国家体现。如此，通过相互的契约，统治权威便成为一种人为的制度，其立法源自人民之间的规范性协议。国家随后对权利与自由进行规范，也就是说，国家的运作以人的意志为基础，而非以神的意志为基础，其中个人的意志是集体意志的根源和基础。

Thus individuals are born with their natural rights i.e. their existence with their rights precedes the existence of the society, its laws, legislations and constraints. Accordingly, freedom is the foundation of human existence. Individuals are equal in these rights. None of them deprives or repeals the rights of others. Since the individual is a non-social entity in terms of origin and nature, he is subjected to quarrel, conflict and chaos in the event of socialization. So there must be an organization in such a situation by making concessions with a community of individuals. This community's objective is to establish the right to freedom and equality for all i.e. the individual concedes his rights to the collective will, embodied by the state through social contract. In this way, through mutual contract, the ruling authority becomes a human institution that derives its legislations from the regulatory agreement between the people. The state then regulates the rights and freedoms, i.e. the state executes upon the basis of human will and not upon the basis of divine will, where the will of individuals is the root and basis of collective will.

根据西方思想家的观点,个人主义是西方文明的决定性支柱之一。美国政治学家查尔斯·艾伦·默里在其著作《人类成就:800年至1950年艺术与科学中的卓越追求》中写道:“目的与自主性与欧洲文明的决定性文化特征——个人主义——紧密相连。”因此,资本主义被描述为一种个人主义意识形态。该意识形态认为,社会是个体的集合。资本主义只将社会视为次要的考虑,而将重心放在个人身上。因此,资本主义有义务保障个人自由。由此,信仰自由属于其所神圣化的范畴。依照其哲学,经济所有权的自由同样神圣,不得加以限制。国家仅为保障这些自由而施加限制,并借助军队的力量和严格的法律来执行这些限制。然而,国家只是达成目的的手段,而非目的本身。主权最终属于个人,而非国家。

According to the Western thinkers, individualism is amongst the defining pillars of the Western civilization. In his book, Human Accomplishment: The Pursuit of Excellence In the Arts and Sciences, 800 B.C. to 1950, American political scientist Charles Alan Murray states, “Purpose and autonomy are intertwined with the defining cultural characteristic of European civilization, individualism.” Thus capitalism is described as an individualistic ideology. The ideology views that society is a collection of individuals. Capitalism views society only as a secondary consideration, whilst being orientated towards individuals. Accordingly, capitalism is obliged to ensure individual freedoms. Hence, freedom of belief is within what it sanctifies. Freedom of economic ownership is also sacred and must not be restricted, according to its philosophy. The state makes restrictions only to ensure freedoms. The state executes these restrictions with the power of the army and strict laws. Nevertheless, the state is only a means to an end, not an end in itself. Sovereignty ultimately belongs to individuals and not to the state.

资本主义在其对人、社会以及权利概念的认识上是一种无效的哲学。证明其无效的证据有很多，其中包括：

Capitalism is an invalid philosophy in its perception about man, society and the concept of rights. The evidence for its invalidity are many, including:

首先:托马斯·霍布斯在《利维坦》中界定了个人主义哲学所赖以建立的自然权利,他说:"作家们通常称为自然法(jus naturale)的自然权利,是每个人按照自己的意愿,为保全自己的天性,即保全自己的生命而运用自己力量的自由;因此,也就是每个人在自己的判断和理性看来,认为最适合达到这一目的的手段,去做任何事情的自由。"伊曼努尔·康德在《实践理性批判》一书中谈到个人作为人格的优越地位,他说:"只有一个人不顾享乐,完全自由地、独立于自然可能被动地赋予他的东西去做事,他才能赋予他作为人格存在的生命以绝对的价值。"

Firstly: In Leviathan, Thomas Hobbes defined the natural rights upon which the philosophy of individualism is built, by saying, “The right of nature, which writers commonly call jus naturale, is the liberty each man hath to use his own power as he will himself for the preservation of his own nature; that is to say, of his own life; and consequently, of doing anything which, in his own judgement and reason, he shall conceive to be the aptest means thereunto.” In the book, Critique of Practical Reason, Immanuel Kant spoke of the preeminence of the individual as a person, by saying, “Only by what one does heedless of enjoyment, in complete freedom and independently of what nature could passively procure for him, does he give to his life, as the existence of a person, an absolute worth.”.

他们以此所要表达的是:人生来就具有一种特定的天性。正是人出生时或被发现时所具有的这种天性,构成了他的行为准则与举止规范。这意味着,这种天性本身就包含着固定的原则,即权利。该理论认为,个人拥有天赋权利。这些天赋权利是先于政治或先于契约的权利,正如人们所说。这种天性被认为构成了先于社会及其制度、法律和立法而存在的权利,其基础是"自然状态"的观念。"自然状态"是托马斯·霍布斯、约翰·洛克等一些哲学家头脑中虚拟和想象的状态。它并无现实性,因为它建立在推测、假设和主观认知之上。研究的焦点既不涉及第一个人类,其存在在他们的想象中被虚构;也不涉及史前或未开化的人类。相反,研究关注的是现实中可触及、可感知的人类,无论是作为个体还是作为集体社群。

What they intended by this is that man is born with a specific nature. It is this nature, upon which he is born or he is found, that is his law of conduct and behavior. This means that this nature is by itself of fixed principles i.e. rights. The theory is that the individual possesses natural rights. These natural rights are pre-political rights or pre- contractual rights, as they say. This nature is supposed to constitute rights that precede the society with its systems, laws and legislations, based on the idea of state of nature. State of nature is the virtual and imaginary state in the minds of some philosophers such as Thomas Hobbes, John Locke and others. It has no reality as it is based on speculations, assumptions and perceptions. The focus of study is not related to the first human being, whose reality is imagined in their minds. It is not related to prehistoric or pre-civilized humans either. Instead it is related to human beings in terms of being tangible and sensed, both as individuals or as a collective community.

所以，我们不必先假定一个人的现实存在才能研究他并对他作出判断。相反，我们必须从现存的实在出发，以所见之物对不在场者进行类比，而不是反过来。他们所讨论的人性，是人身上所造就或所存在的东西。人的本质可以通过考察他的行为与举止来研究。观察一个人的行为时，可以在他身上看到生命力。这种生命力有其天然的感受，驱使人去满足它们。这种驱动产生各种需要满足的感觉与感受。在这些感觉与感受之中，有些是必须满足的；如果得不到满足，人就会死亡，因为它们与生命力的存在直接相关，就人类的存在而言是如此。另有一些感觉与感受需要满足，但并非必须满足。如果一个人没有满足它们，他会感到烦躁，但仍然活着。这是因为它们与生命力的需求相关，而不关乎生命力的存在。 因此，生命力分为两类：一类必须满足，称为机体需要，例如饥饿、口渴和排泄的需要；另一类需要满足，但并非必须，称为本能。本能有三种： 1）生存本能，其表现为恐惧、占有欲、支配欲以及其他有助于人类生存的倾向。 2）繁衍本能，其表现为性欲、母性、父性以及其他有助于人类种族延续的倾向。 3）崇拜本能，其表现为贫乏感、无能感、需要感和敬畏感。它是心中对某种事物的终极敬重，在诸多事物之中驱使人去探寻自身的本质与存在，并引出他最大的问题，即那些关键的疑问：我们从何而来？ 我们该去哪里?为什么会这样?

So we do not need to assume the reality of a human in order to study him and then to make a judgment upon him. Instead, we must proceed from the existing reality to make analogy upon the absent, with what is witnessed. Not the other way around. The nature of humans which they discuss is what is created or found within humans. The essence of a man can be studied by looking at his actions and behaviors. When looking at the actions of a man, one can observe within him vital energy. This life energy has natural sensations that motivate man to satiate them. This motivation creates feelings and sensations that require to satiation. Amongst those feelings and sensations are those that mandate satiation. If they are not satiated, man will die because they are related to the existence of vital energy, in terms of the existence of humans. Then there are feelings and sensations that require satiation, but they do not mandate sensation. If a man does not satiate these, he will be agitated but he will remain alive. This is because they are related to the needs of the vital energy, but not the existence of the energy. Accordingly, life energy is of two kinds: one kind requires mandatory satiation and are called organic needs such as hunger, thirst and relieving the call of nature. The other kind requires satiation but not mandatorily and are called instincts. There are three instincts: 1) Survival instinct whose manifestations are fear, love to own, love to dominate and others that serve for the survival of humans. 2) Procreation instinct, whose manifestations are sexual inclinations, motherhood, fatherhood and others that serve for the existence of human species. 3) Sanctification instinct, whose manifestations are the feelings of deficiency, incapability, need and reverence. It is the ultimate respect in the heart for something amongst others that motivate man to search for his essence, existence and his greatest problem represented by the crucial questions, where are we from? Where shall we go? Why is it so?

这是人的本性。需要注意的是，当人急于满足自己的需要或本能时，他这样做是基于理性的理解，这一点使他有别于动物，因为他的行为并非单纯的本能反应。因此，人对这种行为需要两种概念：一是关于事物的概念，即它能否满足需要；二是关于生活的概念，即用该事物去满足需要是否被允许。关于生活的概念并非源自事物的本质，也非源自人的本质，而是与所采取行为的观点和标准相关的外在事物。换言之，它们与由信仰衍生出的制度相连，该制度为个人或群体规定了权利与义务。

This is the nature of humans. It is to be noted that when a man rushes to satiate his needs or instincts, he only does that based on the rational comprehension, distinguished from animals in that it is not a merely an instinctive reaction. Thus a man needs two concepts for the behavior: The concept about a thing in terms whether it satiates or does not satiate, and the concept about life in terms of whether the thing is permissible to satiate with or not. Concepts about life are not derived from the essence of things and not from the essence of humans. Instead they are external matters connected to the viewpoint and criterion of adopted actions. In other words, they are connected to the system emerging from the creed that defines rights and obligations for a man as an individual or community.

没有所谓天生存在于人身上的自然权利。这是因为权利是由个人所接受的文明与文化观念所决定的。各个文明在其所采纳的一切观念与制度上各不相同，其有效性则依据其与人性（fitra）相符合的程度来衡量。例如，中世纪欧洲文明采纳了苦修与压抑的观念，因而与人性相悖。同样，现代欧洲文明采纳了色情制品的观念并认可同性恋，也与人性相悖。至于伊斯兰文明，它采纳了规范与满足的观念，既不压抑人性，也不放纵人性至于过度，因而与人性相符。伊斯兰承认本能及其满足，同时也规范本能的表现，使其不致放纵。

There are no such thing as natural rights that exist within a person from birth. This is because rights are determined by the civilizational and cultural concepts, adopted by the individuals. Civilizations are distinct with regards to all that they adopt in terms of concepts and systems, whose validity is measured according to the extent of their agreement with the human nature (fitra). For example, Medieval European civilization contradicts human nature by adopting the idea of monasticism and repression. Likewise, Modern European Civilization contradicts human nature by its adoption of the idea of pornography and approving homosexuality. As for the Islamic civilization, it agrees with human nature by adopting the concept of organization and satiation, without repressing it or unleashing it to excess. Islam acknowledges the instinct and its satiation, whilst also organizing the manifestation of the instinct without unleashing it.

其次：既然人被认为是生活在社会中、处于所谓文明国家（civil state）之中，那么他就不处于自然状态。事实是，人是一种社会性的存在，受制于社会和国家之内的一套制度，这套制度界定了他的权利与义务。至于有人宣称人从自然状态转入文明状态，通过一份保障个人天赋权利的社会契约而进入文明社会，这种说法在理论上和实践上都是站不住脚的。至于有人主张个人意志是社会的基础和起点，因此必须通过将社会视为个体的集合来维护个体性，并由制度确立个体的价值而非群体的价值，这种观点同样在理论上和实践上都是站不住脚的。社会的实际情况是，它是一群具有持久关系的人的集合。因此，个体即使多达数百万，也能聚合成一个群体。正是个体的聚集形成了群体。如果他们之间存在持久的关系，他们就成为社会；如果没有持久的关系，他们便仅仅是一个群体。只有当他们之间存在持久的关系时，他们才能组成社会。

Secondly: Since when man is known to live in a society, living in a civil state, as they say, he is not in a natural state. The reality is that he is a social being subjected to a system within the society and state that defines his rights and obligations. As for the claim that man turns from the state of nature into a civil state, civilized in a civil society, through a social contract that guarantees individualized natural rights, it is invalid both theoretically and practically. As for the claim that the individual’s will is the basis and precursor of community and so individuality must be preserved by looking at society as a collection of individuals, in which the system establishes the values of individuals and not the community, this is also invalid both theoretically and practically. The reality of society is that it is a collection of people with permanent relationships. Thus, individuals can come together even in millions to form a group. It is the collection of individuals that forms into a group. If there exist permanent relationships between them, then they become society. If there are no permanent relationships, between them, then they remain a group alone. They can form a society only when there are permanent relationships between them.

使一群人形成社会的，是他们之间持久的关系（'alaaqaat）的存在。这些关系是由他们的利益（maSaalaH）所产生的，因为人们需要彼此来满足各种各样的众多利益。因此，利益是建立关系的动机，如果没有利益，就不会有关系。然而，这些利益作为利益的性质，是真实还是被扭曲，取决于人对利益的概念。由于概念是思想的含义，思想决定利益。因此，思想的存在及其在一个民族中的统一，产生了他们之间的关系。

What makes a group of people form a society is the existence of permanent relationships ('alaaqaat) between them. These relationships emerge as a consequence of their interests (maSaalaH) because people need one another to fulfill their many, varied interests. Thus, interests are the motive for establishing relationships and if there are no interests, there will be no relationships. However, such interests are only real or corrupted, in terms of their nature as being interests, by the concept of man about the interests. Since concepts are the meanings of thoughts, thoughts determine the interests. Thus the existence of thoughts and their unification amongst a people, generates their relationships.

既然必须有情感(mashaa'ir)与思想并存,例如喜悦、快乐、愤怒等,那么这些情感也必须与利益相协调而统一。然而,即便思想与情感兼备,仍不足以使这种关系长久存在。必须有一套制度来处理这一利益,使这种关系得以持久存在。因此,要在一个民族之中建立彼此之间的关系,就必须在其中实现思想、情感与制度的统一(wahdah)。如果这三者在他们之间没有统一,那么关系也就不会存在。由此可见,社会就是一个民族,以及该民族中思想、情感与制度的统一。社会并非如资本主义者所宣称的那样。它不仅仅是一群个体的集合,每个个体都只为实现其个人利益而努力。在他们看来,社会只是个体意志总和的副产品。

Since there must be emotions (mashaa'ir) in addition to thoughts, such as joy, pleasure, anger and others, such emotions must also be unified in harmony with the interest. Yet, even both thoughts and emotions are not sufficient to generate the relationship permanently. There must be a system to treat this interest, so that this relationship exists on a permanent basis. Accordingly, unification (waHdah) of thoughts, emotions and systems must be achieved amongst a people, in order to establish relationships between them. If there is no unification of these three matters amongst them, then there will be no relationships. Thus society is a people and the unification of thoughts, emotions and systems amongst them. Society is not as the capitalists claim. It is not merely a group of individuals in which each individual works to achieve his personal interest. According to them, society is a byproduct of the aggregate of the wills of individuals.

西方对社会的看法，并没有真正改变社会作为一种明显且真实存在的事实的定义。相反，西方人改变的只是社会的功能，因为人际关系的概念被涂上了一层特定的色彩。个人主义意味着个人至上，关注个人的权利和自由。这种观点把个人看作独立的存在，与群体相分离。在西方的观念中，社会生活无非是个人决定和功利选择的问题，其中的联系与关系都以迎合个人利益为条件。因此，资本主义社会是一个以利益为基础、受功用（利益）支配的人际关系所构成的社会，由此导致了孤立、内向、自私、冷漠、缺乏合作、家庭关系失调，以及整个社会中家庭价值观的丧失。

Western views about society did not in fact change the definition of society as an evident, existing reality. Instead, it is only the function of society that has changed amongst them, as the concept of relationships was painted with a particular hue. Individualism constitutes preeminence of the individual, with a focus on the rights and freedoms of the individuals. This is upon the characterization of individuals being independent beings, separated from the community. In the Western view, societal life is nothing but an issue of individual decisions and utilitarian choices, in which connections and relations are conditioned to please the interests of individuals. Thus capitalist society is a society formed with relationships based on the interest, governed by utility (benefit), thereby resulting in isolation, introversion, selfishness, indifference, lack of cooperation and dysfunctional family relationships and the loss of family values within the society at large.

这反过来又导致了即便在西方也日益增长的对个人主义的批评，以及重振集体主义与团结精神、将其作为个人价值观的呼声的出现。

This in turn led to growing criticism of individualism even in the West and the emergence of calls to revive collectivism and solidarity, as values for individuals.

此外,西方国家自身也开始干预许多经济、政治和社会事务,以维护社会平衡为由限制个人主义。这实际上是承认公共利益的存在,并将其置于私人的、个人主义的利益之上,直至其政权开始类似于极权政权。

Moreover, the Western states themselves have actually begun to interfere in many of the economic, political and social matters, restricting individualism on the pretext of creating a balance in the society. It is a recognition of the existence of public interests, preferred over the private, individualistic interests, until the regimes began to resemble totalitarian regimes.

第三，个人主义哲学认为，个体始终在不断努力地保全自身、保有独立，并拥有自主占有和自主决定的权利，同时担心被强制加诸于己的集体身份所吞没。因此，资本主义社会中的个人是彼此分离的实体或独立个体，他们相互竞争。于是，每个分离的个体在武力或行动上都成为另一个个体的敌人，这意味着个人主义预设了个人与社会之间存在冲突。在西方的观念中，人必须在两种选择之中做出抉择。第一种选择是个人主义，其中个人具有至高的价值，使他能够依据自己的欲望与意志来规划现在和未来。第二种选择是集体主义，其中一个群体而非个人具有至高的价值，这必然且自动地依据某种标准，塑造出集体的欲望与意志，正如社会主义等某些意识形态学说所主张的那样。

Thirdly: The philosophy of individualism perceives that an individual is in a persistent and continuous effort to preserve himself, his independence and rights to own and decide by himself, with a fear of dissolving into a collective identity imposed on him by coercion. Thus individuals in capitalist society are separated entities or individual beings, who compete with one another. So each separated individual is an enemy to another by force or action, which means individualism supposes the existence of conflict between the individual and the community. In the Western view man has to choose one of the two options. The first option is individualism in which he is of supreme value, allowing him to formulate his present and future, according to his desire and will. The second option is collectivism in which a group is of supreme value, instead of individuals, which would inevitably and automatically shape, based on the criterion, the desire and will of the community, as claimed by some ideological doctrines, such as socialism.

然而，依照个人主义的哲学，个人优先于集体，个人更应当占据主导、优先被选择，并具有最高的价值。这只会使社会中的冲突状态持续下去，即个人与更广大的集体之间的冲突仍然存在。

However, since an individual takes precedence over a community, according to the philosophy of Individualism, one is more deserving to prevail, be first in preference and be of supreme value, this only maintains the state of conflict in a society, which continues to exist between the individuals and the wider community.

个人主义既无法处理事务，也没有被组织起来，以确保一个人作为社会一员所能获得的幸福与满足。相反，它使一方与另一方相互对立，让社会始终处于冲突的烈火之中。事实是，个体与社会共同体（即由具有个体特征、同时又身为共同体成员的人们所组成的社会）之间的关系，必须加以组织，以确保和谐、凝聚、无冲突，以及欲望与意志之间不相矛盾；否则必将导致冲突、破裂与解体。因此，应当将共同体视为一个由各部分组成的整体，而个体则应被视为这一共同体的一部分，与整个共同体不可分割。然而，个体作为共同体一部分的性质，并不意味着他如同车轮上的一根辐条那样微不足道，而是意味着他是整体中重要的一部分，就像手是身体的一部分一样。这就是伊斯兰关于社会的观点，包括个体与共同体之间的关系。因此，伊斯兰关注的是作为共同体一部分的个体，而不是脱离共同体的孤立个人，这有助于维护共同体的存续。同时，伊斯兰关注的是由各个部分（即个体）组成的共同体，而不是没有部分的抽象整体，这反过来又有助于维护作为各部分的个体。这一伊斯兰观点，是唯一能够确保社会建立和平、安宁、仁爱与慈悯的观点。 努尔曼·本·巴希尔传述：安拉的使者ﷺ说。

Individualism does neither the affairs, nor are they organized to ensure happiness and contentment for a man, by being an individual as part of a community. Instead, it pits one party over another and keeps the society burning in the fires of conflict. The fact is that the relationships of an individual with the community of a society i.e. people, with the characterization of being individuals, whilst being part of a community, must be organized to ensure harmony, coherence, non-conflict and non-contradiction between desires and wills, which will lead to conflict, rupture and disintegration. So the community must be viewed as a whole having parts, whilst the individual must be viewed as a part of this community, inseparable from the community at large. However, the nature of an individual being a part of a community does not mean that it is a part is like a mere spoke in a wheel. Instead it means a significant part of the whole, like a hand being a part of the body. Such is the Islamic view about the society, including the relation of individuals with the community. Accordingly, Islam takes care of this individual as a part of a community and not as an individual separate from the community, which leads to the preservation of community. At the same time, Islam takes care of the community, not as a whole without having parts, but as a whole composed of parts who are individuals, which in turn leads to the preservation of those individuals as parts. This Islamic view is the only view that ensures the establishment of peace, tranquility, affection and compassion in society. Nu’man bin Bashir reported that the Messenger of Allah (saw) said.

穆斯林就像一个人的身体；如果眼睛疼痛，整个身体都会感到不适；如果头痛，整个身体也会感到不适。”［穆斯林在其《沙希哈》中传述］

Muslims are like one body of a person; if the eye is sore, the whole body aches, and if the head aches, the whole body aches.” [Narrated by Muslim in his Sahih],