(Kubai 43) While the Qur'an views a society focused upon the unity as well as equality of all its believers, a society wherein moral as well as social justice will offset all kinds of suppression and exploitation, Islam as a radical ideology is prone to change the social order of the entire globe and reconstruct it in consonance with its own doctrine and ideals. (Kubai 43) Qur'an states that for every society, God has deputed messengers and they would be judged on the basis of justice, and they would not be proved wrong. It also announces that for each community god has fixed a varied path recognized as Shrah and way recognized as minhaj. Such varied communities with different stress of beliefs are optimistic to compete with one another with regard to just deeds. Variations of belief appear as God's plan as per the Qur'an. The abolition of such variances is not the objective of the Qur'an and the Prophet Muhammad is being sent for that objective. The Qur'an also lays stress that such variations do not recommend that their origin is varied instead it lies stress upon that humans have a common spirituality as well as morality. Such differences are there since God has accorded humans the liberty to select. In this Qur'anic concept of unity and diversity, the human responsibility is to discover a way to deal with the differences. (Siddiqui 15)

However, the fundamentalist writers accord stress on the revolutionary nature of Islam, viewed as an insurgency against the status quo and it's affecting impact while targeting at instituting a social order. Various scholars such as Mawdudi state jihad as the radical strive to confirm with God's just social order on earth so as to entail a revolution and institute a new order in consonance with the tenets of Islam. This struggle is carried out not for self-seeking objectives, but to earn the pleasure of God, the objective being not to substitute 'Caesar with Caesar' but to institute a just as well as equal social order among the humans. In this struggle Muslims are to disburse all their possessions incorporating their lives in the struggle against evil so that evil as well as contumacy might be dissuaded...

Mawdudi narrates that it is the responsibility of true faith to remove "oppression, wrongdoing, strife, immorality, arrogance and illegal exploitation from the world by the use of arms." (Zeidan 25) Such revolutionary activities of social order appear to communicate the message that the social order as narrated by the Quran requires to be represented to the whole world and around all societies that express an unjust act of a social order stated by the Qur'an. (Zeidan 25)
To conclude, it may be said that a socially just society is visualized by the Quran. The Qur'an perceives a society depending upon the unity as well as equality of all believers, a society wherein moral as also social justice would offset all kinds of oppression as well as exploitation. Even though this social order is focused upon practical concerns that have been included in practice of Islam is advantageous and just, the problem occurs when the Jihadis attempt to compulsorily extend this social order to the whole world by means of coercion.