They are such as...

They are such as: Musalli (worshipper), Mukhlis (sincere, devoted), Siddiq (truthful, loyal), Munfiq (charitable), Mustaghfir (seeker of Allah's forgiveness), Ta'ib (repentant) ' Abid (adorer), Hami'd (extoller) and the like. The difference is that these words have been used in connection with the description of certain acts, not to denote any groups of people. As such there is no possibility that these words should signify any social divisions.

It is necessary that the verses mentioning the first set of words especially the verses related to social orientation, should be studied carefully so that it may be ascertained whether they cover two or more than two groups of men. Suppose they all can be accommodated to cover two groups, what are the distinguishing features of these groups?

For example, is it possible that all of them be accommodated to cover the two groups of the believers and the unbelievers, on the basis of their religious orientation, or the two groups of the rich and the poor, on the basis of their economic position? In other words, it is to be seen whether or not all divisions and classifications in the final analysis turn to one main division, and all other divisions being merely its ramifications?

If they finally turn to one division, then what is the basis of it? Some assert that according to the view of the Holy Qur’an, society is bipolar. Primarily it is divided into two main groups: (i) The rulers and the exploiters, and (ii) The ruled, the exploited and the subjugated. The group of the rulers is that which has been described by the Holy Qur'an as the 'haughty' and the group of the ruled is that which has been described as the 'oppressed'.

Other classifications such as those of the believers and the unbelievers, the monotheists and the polytheists or the virtuous and the corrupt are of subsidiary character. In other words, it is haughtiness and exploitation which lead to disbelief, polytheism, hypocrisy and the like, whereas it is the state of being oppressed that leads to faith, migration, jihad, virtuousness, reformation etc.

In other words the root of all those things which have been denounced by the Holy Qur'an as dogmatic, moral or practical deviation, lies in a particular state of economic relationship known as exploitation. Similarly the root of all the things advocated and supported by the Holy Qur'an from dogmatic, moral or practical point of view, lies in the state of being exploited.