Al-Baqara (The Cow) Sura 2: Verse 213

"Mankind was one single community. Then God sent forth prophets as heralds of glad tidings and as warners; and with them sent down the Book with the Truth, to judge among humankind in matters in which they disputed. But none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after clear signs were sent to them. Then God guided the believers to the Truth, regarding which they differed. For God guides whomsoever He will to a path that is straight.'

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).