Al-Ahzab (The Confederates) Sura 33: Verse 35

"For all men and women who have submitted themselves to God, all believing men and believing women, all truly devout men and truly devout women, all men and women who are true to their word, all men and women who are patient in adversity, all men and women who humble themselves before God, all men and women who give in charity, all men and women who fast, all men and women who are mindful of their chastity, and all men and women who always remember God — for them all God has prepared forgiveness of sins and a mighty reward."

Al-e-Imran (The House of Imran) - Chapter 3: Verse 159

"It is part of the mercy of Allah that you are gentle with them. Were you severe or harsh-hearted, they would surely have dispersed from around you. So bear with them, and ask for (Allah's) forgiveness for them; and consult them in matters of public concern. Then, when you have taken a decision, put your trust in Allah. Verily, Allah loves those who put their trust (in Allah)."

Al-e-Imran (The House of Imran) Sura 3: Verse 104

"Let there arise out of you a band of people inviting all to what is good, enjoining what is right, and forbidding what is wrong. Such are the ones who shall prosper."

This is the commandment to the Muslim community to establish a system that is essentially based on holding fast to Allah's rope or covenant and is a necessary prerequisite to help people to abide by its demands. For this purpose, the Muslims are instructed to appoint a group from among them to enjoin maruf or good, or the noble conventions of society, and to forbid munkar or evil as defined by the Islamic Shariah. The way the imperatives — enjoining and forbidding — are used concerning good and evil clearly indicates that this task is to be carried out not by mere verbal advice and admonition, but must also be enforced by law and authority. This is impossible without political power vested in such a group. If the purpose were to accomplish the task of enjoining good and forbidding evil by advice and propagation of dawah only, the words yaduna ila-l khayr (inviting to good) should have sufficed and there was no need to add ya muruna bi-l maruf (enjoining or commanding what is right).

Israf signifies extravagance and wasteful use of what is otherwise permissible. Three factors are used to identify actions that fall within the boundaries of waste: Firstly, permissibility in Shariah, which means that forbidden acts exceed the limits even if there is no extravagant monetary spending. Secondly, rational judgment, which proscribes spending considered as being wasteful and foolish—such as destroying one's wealth for no good purpose. Thirdly, societal norms, which indicate the limits of normal expenditure from that which is excessive and wasteful—and this can vary from individual to individual. Permissible levels of expenditure on the personal as well as family levels are consequently not the same for everyone in a given society. One individual may spend his money in a certain way that will be considered as israf, while another individual may do the same but will not be considered wasteful.