Understanding The Prophet's Life
From Issue: 630 [Read full issue]
Organic Body
Ummatic unity is organic, that is to say, the ummah is like an organic body whose parts are mutually and severally interdependent with one another and with the whole. For the part to work for itself is for itself to work for each of the other parts as well as for the whole to work for itself, is for itself to work for each of the parts.
The Prophet, peace be upon him, hit the nail on the head when he described the ummah as a body "which reacts in total with discomfort and fever whenever a part of it is hurt." [Muslim, Bukhari]
Comparing the ummah to an organic body, is perhaps the most apt description of Islamic society. The organic body is alive, and its very life is its organicness, i.e., the interdependence of its various parts to the end sustaining the whole, and their continuous sustenance by that whole. Organicness is not only a quality of life; it is life. For the ummah to be otherwise is for it to lapse into the pre-Islamic tribalism of the desert. Even that order, however, is built upon the assumed organicness of the tribe without which it could not exist. The ummah merely widened the tribe to include humanity. To deny the need of the ummah, is to assume as good the detached existence of individuals isolated from one another in a way which not only makes Islam impossible but equally makes civilization - indeed human life itself - impossible and unthinkable.
Interdependence can be exaggerated; for it can be intensified to the point of rendering the human person a mere clog in a larger body or machine, impervious to the cog's own advancement, self-fulfillment and happiness. The evils of regimentation and collectivism have always weighed heavily in man's consciousness, whether in the age of the tribe, the city, the nation, or the universal community. Here Islam has declared its purpose to be the achievement of felicity of the person as well as that of the group.
Compiled From:
"Tawhid: Its Implications for Thought and Life" - Ismail Raji Al-Faruqi, pp. 124, 125