Imagine the following... You are a politician and a candidate for a high-ranking political office, running against a formidable political opponent. A major debate has been organized between you and this candidate. As the debate begins, the moderator asks your opponent to open the discussion. He starts by posing two questions as follows: Opponent (addressing you): “Of course, you are a politician...” Isn’t that right? You: “Of course!” Opponent: “Can you explain the concept of politics to me?” Be careful... Your inability to provide a coherent answer to this question—which may seem obvious and straightforward to those in attendance—could be the reason you lose the election while your opponent gains the advantage and ultimately wins! Why? Because you presented yourself as a politician, yet you failed to demonstrate convincingly that you understand what politics actually means. The audience may regard this as a simple question whose answer should be clear, especially for someone like you—a politician—and your opponent could use this weakness against you. Now, let me ask you very frankly: Were you prepared to answer this question? Have you ever asked yourself what politics really means? Now, consider the following: One prominent political scientist observes: “At first glance, some people may find the concept of politics seemingly straightforward. It is one of the most widely used and familiar concepts among people. Like sports, art, or love, people know it and talk about it frequently, yet they may be unable to provide a precise definition of it.” However, if you are a professional politician, a journalist specializing in political affairs, or an intellectual interested in discussing the political conditions of your society, you need to understand this concept thoroughly. فما المقصود بالسياسة ؟؟؟؟ تعريف السياسة: In this section, the meaning of politics will be discussed from two perspectives: its linguistic meaning and its terminological meaning. (A) The Linguistic Meaning of Politics: According to Lisān al-ʿArab by Ibn Manẓūr, the word politics (siyāsah) is derived from the verb sāsa–yasūsu. The expression sāsa al-amra siyāsatan means “to take charge of an affair and manage it,” while sawwasahu al-qawmu means “the people entrusted him with governing and managing their affairs.” ⁽¹⁾ Al-Fayrūzābādī, the author of Al-Qāmūs al-Muḥīṭ, states: “I governed the subjects (sustu al-raʿiyyata siyāsatan), meaning that I commanded and prohibited them.” ⁽²⁾ Ibn Hajar also stated: “To govern something means to attend to it and manage it in a way that ensures its proper condition and improvement.” ⁽³⁾ Politics is also the act of the sā’is—one who manages and trains animals—meaning that he tends to them and disciplines them. Likewise, a ruler governs his subjects by directing and commanding them.  ⁽⁴⁾ In a noble Prophetic hadith, it is stated: “The Children of Israel were governed by their prophets,” meaning that the prophets managed their affairs just as rulers manage the affairs of their subjects. The word siyāsah (politics) and its derivatives also appeared in classical Arabic poetry. Al-Khansāʾ said: “Protectors of those in distress, and leaders of large gatherings of people.” Abū al-ʿAlāʾ al-Maʿarrī said: “They manage affairs without reason, yet their commands are carried out, and they are called statesmen.” Al-Ḥuṭayʾah also said: “They govern with far-sighted judgment and patience, and when angered, determination and resolve prevail.” In general, it can be said that the term politics in the Arabic language conveys meanings associated with leadership, authority, intelligence, shrewdness, prudence, and skillful management. As for the term politics in Western languages, including the English word Politics and the French word Politique, it is derived from three classical terms: Polis: meaning “city.” The city was the basic political unit in ancient Greece, where what became known as the city-state emerged. Politica: referring to theoretical political and civic matters, as well as concepts that immediately evoke political meaning, such as the constitution, government, sovereignty, and related terms. Politike: referring to politics as an art or as a practical activity carried out by politicians. ⁽⁵⁾ Scholars also distinguish between the term “politics” (Politics), which refers to politics in its general sense, and the term “policy” (Policy), which refers to the plans and programs of action formulated and implemented by the state. Thus, we speak of foreign policy, financial policy, social policy, and economic policy. Taken together, these constitute the policies of the state and represent the practical measures and courses of action designed to achieve the state’s goals and objectives. ⁽⁶⁾. (B) The Terminological Meaning of Politics: First: Politics in Western Thought: There are considerable differences among Western scholars and thinkers regarding the terminological definition of politics. Given the large number of definitions and the diversity of intellectual perspectives from which they have emerged, it would be difficult for any single researcher to provide an exhaustive account of them. A review of the various views on politics reveals substantial differences in how the concept is understood. Nevertheless, as a common denominator among these thinkers, politics generally encompasses everything related to the state, governing authority, and its relationship with citizens. However, these issues are approached from different—and sometimes conflicting—perspectives. This variation largely stems from the different angles from which each thinker examines the subject and the theoretical approach adopted in studying it. Despite these considerable differences and the diversity of views surrounding the concept, the following major approaches to defining politics can be identified: The First Approach: Politics as the Art of Government According to this approach, politics is the art of governing people. This is an ancient perspective that emerged in the writings of classical Greek thinkers such as Socrates and Plato. Socrates (469–399 BC) held that “politics is the art of government, and the politician is the person who understands this art.” Thus, for Socrates, politics is an art in which individuals possess varying degrees of skill: some are accomplished politicians who master this art, while others do not. Plato (428–347 BC), meanwhile, viewed “politics as the art of governing individuals with their consent, and the politician as the person who understands this art.” It is noteworthy that this approach focuses directly on what is known today in political literature as popular consent. It emphasizes that government should be based on the consent of the governed rather than on the use of force. This is hardly surprising, as these thinkers lived within the context of Athenian democracy, participated in its public life, contributed to its development, and played significant roles in its political and intellectual affairs. The Second Approach: Politics as the Struggle for Power Proponents of this approach view politics as a continuous struggle among individuals and groups to gain access to power. Hans Morgenthau (1904–1980) stated that “politics is the realm of power, and political action is the struggle for power.” ^{(7) .} Niccolò Machiavelli (1469–1527), meanwhile, viewed politics as “nothing but a battle—indeed, a continuous battle represented by the struggle for power.” ⁽⁸⁾Most socialist thinkers likewise regard politics as a form of struggle. Trotsky (*), for example, defines it as “social activity closely associated with the struggle for power.” For Georg Klaus, politics is “primarily a struggle between classes over economic and state power, aimed at using the authority of the state to achieve, preserve, and defend class interests.” ⁽⁹⁾ Nevertheless, some socialist thinkers, such as Robert Owen, Charles Fourier, and Pierre-Joseph Proudhon, despite their belief in class conflict, rejected the idea of political struggle and instead placed greater emphasis on economic measures. The Third Approach: Politics as Authoritative Influence According to this approach, politics is the pursuit of power for the purpose of exercising influence. Although proponents of this approach agree on this objective—namely, the exercise of influence—they differ regarding the purpose for which such influence is used. While some argue that it is intended to serve personal or self-interested goals, others maintain that its purpose is to meet the needs of society and promote the public interest. The Fourth Approach: Politics as the Art of Deception Some view politics as “the art of governing people through deception,” arguing that politics is based on cunning, deceit, and bargaining. According to this perspective, a politician is someone who is skilled in manipulation and deception; the more adept a politician is at such tactics, the more successful they are considered to be and the greater their ability to remain in power for a longer period. ⁽¹⁰⁾ . Second: Politics in Islamic Thought: The Islamic concept of politics differs from the Western concept because, in Islam, political authority is not an end in itself; rather, it is a means of guiding Muslim society in accordance with the requirements of Islamic law (Sharia). The renowned scholar Abd al-Rahman Ibn Khaldun states that politics is of three types: Natural Politics: It means governing the people according to personal desires and self-interest, resulting in despotism and the pursuit of individual interests. Rational Politics: It means governing people according to rational judgment in a manner that promotes their interests and protects them from harm in worldly life. Sharia-Based Politics: It means governing the people in accordance with the principles of Islamic law in a way that achieves both their worldly and spiritual interests, thereby securing benefits in both this life and the Hereafter.⁽¹¹⁾ Shihab al-Din Ibn Abi al-Rabiʿ, who died in 227 AH/842 CE, defines politics as “taking charge of the affairs of the people and managing their conditions in accordance with the true religion and a just tradition.” ⁽¹²⁾Imam al-Ghazali, may God have mercy on him, defines politics as “the betterment of people by guiding them to the straight path that ensures their well-being in this world and leads them to salvation in the Hereafter.” ⁽¹³⁾It is worth noting that Islam, as Dr. Muhammad Imarah points out, did not lay down detailed prescriptions regarding the specific form of Islamic government, nor did it designate a particular system of government as the sole model of the Islamic state. Rather, it left this matter to Muslims, within the framework of the general principles established by religion, so that they could determine the form of government most appropriate to the circumstances of the time and place in which they live. Imam Ibn al-Qayyim, may God have mercy on him, states that politics is: “Whatever brings people closer to righteousness and farther from corruption, even if it was not explicitly prescribed by the Prophet or revealed in scripture. Whenever the signs of truth become evident, the proofs of justice appear, and its light becomes clear by whatever means, there lie the law of God, His religion, His approval, and His command. Methods are merely causes and means; they are not sought for their own sake, but for the ends and objectives they are intended to achieve.”⁽¹⁴⁾Since Islam does not prescribe the specific details of government, the application of Islamic governance is a matter of ijtihad (independent reasoning) and is therefore open to both error and correctness. The views of a ruler—as a human being exercising independent judgment—may be accepted, rejected, or amended through addition or deletion. Such views are not sacred, since they are the product of human reasoning. Islam also emphasizes shura (consultation), encourages offering advice to rulers, and regards listening to the views of the governed as a duty of those in authority. The Holy Qur’an states: “And consult them in the matter.” The Prophet Muhammad (peace and blessings be upon him) practiced consultation to such an extent that Abu Hurayrah said: “I have never seen anyone who consulted his Companions more than the Messenger of Allah (peace and blessings be upon him).” Ibn Taymiyyah likewise states: “The ruler cannot dispense with consultation, for God Almighty commanded His Prophet to practice it.” Moreover, the ruler in an Islamic state does not act as a representative of God, as maintained by the theocratic theories that emerged in the West, but rather as a representative of the people. Imam Muhammad Abduh states that “it is the nation, or its representative, that appoints him … and therefore he is a ‘civil’ ruler in every respect.” There is disagreement among Islamic jurists regarding whether the appointment of an imam is obligatory. One group maintains that appointing a caliph is a religious obligation, citing the consensus of the Companions and their successors on appointing a caliph, as well as the fact that the welfare of the people and the preservation of the unity and integrity of the Muslim community depend upon such an appointment. Another group, however, argues that the caliphate is not a religious obligation, since the Qur’an does not explicitly mention the caliphate in this particular sense, nor is it specifically addressed in the Prophetic traditions. The author, however, considers the first view more persuasive because God Almighty has imposed certain obligations upon Muslims that would be difficult to fulfill without the existence of a state, such as the enforcement of prescribed legal penalties, qisas (legal retribution), the defense of the faith, and the protection of Islamic interests in general. Muslim scholars recognized the importance of political authority within Muslim society. Al-Mawardi stated: “A caliph must be appointed to serve as the ruler of the time and the leader of the community, so that religion may be protected by his authority and political authority may operate in accordance with the principles and rulings of religion.” Ibn Taymiyyah similarly stated: “Governing the affairs of the people is among the greatest obligations of religion; indeed, neither religion nor worldly life can be properly maintained without it.” Imam Ali also emphasized the necessity of political authority, even if the ruler were unjust, saying: “People must have a government, whether righteous or wicked.” He was asked: “O Commander of the Faithful, we understand the righteous government, but what of the wicked one?” He replied: “Through it, legal penalties are enforced, roads are kept safe, the enemy is fought, and public revenues are distributed.”⁽¹⁵⁾ . Footnotes and References:  ^{(1) Ibn Manzur, Lisan al-Arab, Vol. 6, Dar Ihya al-Turath al-Arabi, Beirut, 1996, p. 429.  (2) Al-Fayruzabadi, Majd al-Din Muhammad ibn Ya‘qub al-Shirazi, Al-Qamus al-Muhit, Vol. 2, sections on the letters Sin and Shin, p. 220. (3) Qahtan Ahmad Sulayman al-Hamdani, Al-Asas fi al-‘Ulum al-Siyasiyyah [Foundations of Political Science], Majdalawi Publishing and Distribution House, Amman, 2004, p. 15. (4) Ibid., citing Al-Khalil ibn Ahmad al-Farahidi, Kitab al-‘Ayn, Vol. 7, edited by Mahdi al-Makhzumi and Ibrahim al-Samarra’i, Baghdad: Dar al-Shu’un al-Thaqafiyyah al-‘Ammah, 1984, p. 336.  (5) Hasan Sayyid Sulayman, Introduction to Political Science, International University of Africa Press, Khartoum, 2010, p. 5. (6) Ibid., p. 9. (7)Hans Morgenthau, Politics Among Nations , Alfred Knopf, New York.5th ed.,1975, P. 82 (8) Huriyyah Tawfiq Mujahid, Political Thought from Plato to Muhammad Abduh, Anglo-Egyptian Bookshop, Cairo, 6th ed., 2013, p. 310. (*) His real name was Lev Davidovich Bronstein. He was born in Ukraine on 25 October 1879 into a Jewish family. He was a prominent Marxist, one of the leaders of the Bolshevik Revolution, a member of the Politburo of the Bolshevik Party, and the founder of the Red Army. He served on the editorial board of the newspaper Iskra (The Spark) and also founded the journal Pravda (The Truth) in Vienna, which he published from 1907 to 1914. After Lenin’s death, he came into conflict with Stalin and was expelled from the country. He was assassinated in Mexico on 21 August 1940. (9) Muhammad Ali Muhammad, Foundations of Political Sociology: Politics and Society in the Third World, Dar al-Ma‘rifah al-Jami‘iyyah, Cairo, n.d., p. 17. (10) A group of professors of Economics and Political Science at Cairo University, Principles of Political Science, Cairo, 1992, p. 4. (11) Abd al-Rahman ibn Muhammad ibn Khaldun, The Muqaddimah of Ibn Khaldun, edited by Darwish al-Juwaydi, Al-Maktabah al-‘Asriyyah, Beirut, 2009, p. 189.  (12) Shihab al-Din Ahmad ibn Muhammad ibn Abi al-Rabi‘, Suluk al-Malik fi Tadbir al-Mamalik, edited by Abd al-Aziz ibn Fahd ibn Abd al-Aziz, Dar al-‘Adhariyyah for Publishing and Distribution, Riyadh, 1st ed., 2010, pp. 7–8.  (13) Abu Hamid al-Ghazali, Fatihat al-‘Ulum, Maktabat al-Jundi, 1322 AH, p. 6. (14) Ibn Qayyim al-Jawziyyah, Muhammad ibn Abi Bakr ibn Ayyub al-Zar‘i, Al-Turuq al-Hukmiyyah fi al-Siyasah al-Shar‘iyyah, edited by Dr. Muhammad Jamil Ghazi, Al-Madani Press, Cairo, 1961, p. 15. (15) Muhammad Imarah, The Islamic State Between Secularism and Religious Authority, Dar al-Shorouk, 2nd ed., 2007, p. 243.}