Allah [may He be Glorified] said: "Those (Muslim rulers) who, if We give them power in the land, (they) observe Iqamat-as-Salât (i.e. to perform the five compulsory Salât (prayers) (the males in mosques)], pay the Zakât, enjoin Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur'ân as the law of their country in all spheres of life]. And with Allâh rests the end of (all) matters (of creatures)" (22:41)
In this verse Allah [may He be Glorified] mentioned the sign of those who can achieve victory for the sake of Allah's religion. The verse can be taken as a measure by which those who claim that they support Allah's Cause and His religion without owning the above qualities will be branded as liars.
For this reason Allah said: Those (Muslim rulers) who, if We give them power in the land i.e. gave them the ownership of the land and gave them authority in it, to the exclusion of anyone else who might claim a right to that.
- They perform prayer in their due times, and strictly observe its pillars and conditions, they also perform it in congregation and avoid neglecting the Friday Prayer.
- They give the Zakah which is obligatory on their own properties and on the properties owned by their subjects. They pay this Zakah only to those who are legally eligible for it.
- They enjoin what is good as indicated by the Shari'ah and the reason, including the rights of Allah and the rights of people.
- They forbid evil which is known to be abominable either by the Shari'ah or mere reason.
Enjoining something to be done or forbidding doing something, can be made either directly or indirectly through doing things resulting in that.
If the knowledge of good things and bad ones requires learning and teaching for instance, then it is the duty of the rulers to urge people to acquire this kind of knowledge. If enjoining good and forbidding evil cannot be achieved unless by executing certain Shari'ah-based disciplinary correction, whether it is definite, or indefinite as in the case of Ta'zir (discretionary punishment) such procedure must be taken. Certain people must also be employed by the state to undertake the task of enjoining good and forbidding evil, if there is a necessity for that.
Then, Allah said that with Him rests the result of all affairs, while the best result will be for the pious, as mentioned in another verse.
Therefore, if one, whom Allah entrusts with the affairs of people, acts according to the requirements of this position, he will have the best reward in the end and will be rightly guided. But he, who misuses such authority and oppresses people, following his own desire and whim, his end will be the worst, even though he possessed everything on earth. He is counted as an ill-omened person and the bad consequence will be his share.
See Tafsir Ibn Sa'di, p.490 (Al-Luwaihiq Edition).