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The conception of society in Islam is much more comprehensive, for it synthesizes material and spiritual aspects of human life and views society as an organic whole, where all aspects of life considered as parts of a body, and where the affliction of individual part will equally affect the whole. In contrary to the Islamic conception of society, where the divine law takes precedence over society, sociology perceives society to take precedence over the law. As such, the law is a social product and formulated to serve the interest of each member of the society. Thus, the man made law, being the product of human desire and fancy, cannot provide a permanent basis for regulating human conduct. It is susceptible to changes that occur in the society. On the other hand, divine law is immutable it furnishes permanent basis for regulating human conduct and behavior. It never allows society to change or stray from the right path. Thus, the Islamic conception of society originated in the immutable divine law that aims at promotion of righteous life and the prevention of evil. Comte, the founding father of sociology perceived society as the outgrowth of family, the basic social unit, from which arise tribes and nations. On the contrary, Islam perceives every individual as a social unit, for he is the center of gravity and is the launching instrument that can put Islam or any other system into full action on a full scale. The role of individual, in such capacity, is because it is by means of his qualities and action that social relations emerge and constitute the life of the society.
Therefore, in recognition of this fact, Islam provides all opportunities for the development of individual personality to enable him contribute to the welfare of the society. However, it also imposes certain limit on individual to prevent him from coming into conflict with the rest of the society. This is done through character building, which basic elements consist of the knowledge of one's duties toward Allah and society and the practical training received through the pillar or cardinal principles of Islam. The latter demands from him righteous deed and piety in the form of salat (daily prayer), zakat (poor due), sawm (fasting in the month of Ramadan) and hajj (pilgrimage to Mecca once in a lifetime, for those with means). The performance of these obligations has a tremendous effect on individual character, for; it purifies his soul and prepares him for self-sacrifices, the very ethos of Islamic society. Thus, individuals with such character find pleasure in doing good to others and prefer others above themselves. A society based on such spirit is not prone to any permanent state of conflict and therefore can be likened to an organism of harmonious development.
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