Allah (SWT) anaamuru katika Surah Al-Imran:

Allah (swt) commands in surah al-Imran:

"Inapaswa kuwepo miongoni mwenu Ummah (kundi au makundi ya watu) wanaolingania kwenye kheri, wanaoamrisha mema (ma‘ruf) na kukataza maovu (munkar). Hao ndio waliofanikiwa." [TMQ 3:104]

“There should be from among you an Ummah (band(s) of people) inviting to the good (khayr), commanding what is right (ma‘ruf) and forbidding what is wrong (munkar). Those are they who are the successful.” [TMQ 3:104].

Neno "Ummah" katika aya hii halirejelei jumuiya ya Waislamu duniani kote kama linavyotumika mara nyingi, bali harakati ya kisiasa. Imam Qurtubi katika kitabu chake, ‘Tafseer Ahkam al-Qur’an’, amelifafanua neno "Ummah" katika aya hii kuwa ni kundi, kikosi au chama, kama aya inavyosema ‘min kum’ (miongoni mwenu), na kundi hilo ni sehemu ya Ummah yote. Wajibu huu ni fardhi ya kutosheleza, kwa maana kwamba daima lazima kuwepo kundi hilo, au makundi, kama aya inavyosema ‘Hao ndio waliofanikiwa’, na haurejelei kundi moja tu. Kazi ya kundi hilo lazima iwe kwa lengo lile lile la masahaba wa Muhammad ﷺ, kwa nia ile ile na mbinu ile ile, yaani kuwalingania watu kwenye Uislamu kikamilifu (kulingania kheri), na kulenga kusimamia mambo ya watu, ambayo ndiyo maana ya siasa. Imam Fairuz al-Abadi alisema kuwa kusimamia mambo ya raia ni kuamrisha mema na kukataza maovu (kuamrisha ma‘ruf na kukataza munkar). Kwa hiyo, kundi (au makundi) hayo lazima yawe ya asili ya kisiasa.

The word Ummah in this ayah does not refer to the global body of Muslims most commonly used but a political movement. Imam Qurtubi in his book, ‘Tafseer Ahkam al-Qur’an’ defined the word Ummah in this verse as a group or band or party, as the verse states ‘min kum’ (among you) and the group is from amongst the total Ummah. The requirement is a fard of sufficiency as there should always be such a group, or groups as the verse states ‘Those are they who are successful’ and does not refer to the group in the singular. The functioning of the group must be for the same purpose as Muhammad’s (saw) companions with the same intention and with the same approach, i.e. to invite to Islam comprehensively (call to al-khayr), and aiming to look after the affairs of the people, which is the meaning of politics. Imam Fairuz al- Abadi said that looking after the affairs of the citizens means ordering and forbidding them (commanding ma‘ruf and forbidding munkar). Therefore the group(s) must be political in nature.