Siyasa shi ne kula da al'amuran Ummah a cikin gida da kuma a duniya. Ana gudanar da shi ta hanyar Dawla da kuma Ummah. Dawla tana daukar wannan aiki a zahiri ta hanyar gwamnati, kuma Ummah tana lissafta Dawla a kan hakan.

Politics is taking care of the affairs of the Ummah domestically and internationally. It is performed by the State and the Ummah. The State takes on this task practically through government, and the Ummah accounts the State upon it.

Wannan labarin yana bayyana ma'anar siyasa, kuma wannan ma'ana ce da kowa yake riƙewa, domin tana kwatanta gaskiyar siyasa kamar yadda take a zahiri. Don haka tana kama da ma'anar hankali, ma'anar gaskiya, ma'anar iko da sauran ma'anoni da suke da hakika guda ɗaya ga dukkan mutane, waɗanda ba sa saɓani a kansu, domin hakika ce da ake gani, saboda haka sai dai su bambanta kan dokokinta kawai. Bugu da ƙari, ma'anar siyasa a harshe (Saasa, Yasuso, Siyasah) ita ce tafiyar da al'amura; an ambata ta a cikin ƙamus ɗin Al-Muhit: "Na yi wa 'yan ƙasa siyasatan – ma'ana na umarce su na hana su", kuma wannan shi ne tafiyar da al'amura ta hanyar umarni da hani. Haka kuma akwai ruwayoyin da suka zo game da ayyukan shugaba, lissafin shugaba da kulawa da al'amuran Musulmi, kuma an samo ma'anar daga dukkan waɗannan; kamar maganar Annabi ﷺ a cikin hadisin da aka yarda da shi, lafazin nan daga Al-Bukhari daga Ma'qal b. Yasar: «Babu wani bawa da Allah ya ba shi kula da talakawa, sannan bai kiyaye su da shawararsa ba, face ba zai ji ƙamshin Aljanna ba».

This article is the definition of politics and this is a general definition held by everyone since it characterises the reality of politics as what it actually is. So it is similar to the definition of the mind, the definition of the truth, the definition of authority and other definitions from the meanings which have a single reality for all people which they do not differ over since it is a perceptible reality, and so rather they only differ over its rules. In addition to that, the linguistic meaning of politics (Saasa, Yasuso, Siyasah) is governing of the affairs; it is mentioned in the Al-Muhit dictionary: “I governed the citizens siyasatan – meaning I commanded them and I forbade them”, and this is the governing of affairs through commandments and prohibitions. Additionally there are narrations related regarding the actions of the ruler, accounting the ruler and concern for the Muslim affairs, and the definition has been derived from all of these; so the words of the Prophet in an agreed upon narration, the wording here from Al-Bukhari from Ma’qal b. Yasar: .» مَا مِنْ عَبْدٍ يَسْتَ رْعِيهِ اللهُ رَعِيَّةً فَ لَمْ يُحِطْهَا بِنُصْحِهِ إِلاَّ لِمْ يَجِدْ رَائِحَةَ الْجَنَّةِ «.

“Any slave whom Allah (swt) makes him in charge of subjects and he is not sincer to them, Allah (swt) will make Jannah unlawful for him”, and his words: . مَا مِنْ وَالٍ يَلِي رَعِيَّةً مِنَ الْمُسْلِمِينَ فَ يَمُوتُ وَهُوَ غَاشٌ لَهُمْ إِلاَّ حَرَّمَ اللهُ عَلَيْهِ « » الجَّنَّة .

“Any slave whom Allah (swt) makes him in charge of subjects and he is not sincer to them, Allah (swt) will make Jannah unlawful for him”, and his words: . مَا مِنْ وَالٍ يَلِي رَعِيَّةً مِنَ الْمُسْلِمِينَ فَ يَمُوتُ وَهُوَ غَاشٌ لَهُمْ إِلاَّ حَرَّمَ اللهُ عَلَيْهِ « » الجَّنَّة .

"Idan wani shugaba mai iko na mulkin al'ummar Musulmi ya mutu alhalin yana yaudarar su, Allah (SWT) zai haramta masa Aljanna."

“If any ruler having the authority to rule Muslim subjects dies while he is deceiving them, Allah (swt) will forbid Paradise for him.”, and his words:

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ مَنْ « » رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ؟ قَالَ: لا مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ مَنْ « » رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ؟ قَالَ: لا مَا صَلَّوْا .

"Za a samu shugabanni (Amirai), kuma za ku so kyawawan ayyukansu, ku ki munanan ayyukansu. Duk wanda ya gane munanan ayyukansu, ya yi ƙoƙarin hana maimaitawarsu da hannunsa ko da maganarsa, to ya tsira daga zargi. Amma duk wanda ya amince da munanan ayyukansu, ya kuma bi su, to ya halaka a ruhaniyance." Mutane suka tambaya: "Shin ba za mu yi yaƙi da su ba?" Ya amsa: "A'a, muddin suna tsayar da sallarsu." (Muslim ne ya ruwaito shi daga Umm Salama), da kuma maganarsa:

“There will be rulers (Amirs) and you will like their good deeds and dislike their bad deeds. One who sees through their bad deeds, and tries to prevent their repetition by his band or through his speech, is absolved from blame. But one who approves of their bad deeds and imitates them is spiritually ruined. People asked (the Holy Prophet): Shouldn't we fight against them? He replied: No, as long as they establish their prayers.” (reported by Muslim from Umm Salamah), and his words:

. وَ مَنْ أَصْبَحَ وَهَمُّهُ غَيْ رُ اللهِ فَ لَيْسَ مِنَ اللهِ فِي شَيْءٍ، وَمَنْ لَمْ ي هَْتَمَّ لِلْمُسْلِمِينَ « » فَ لَيْسَ مِنْ هُمْ .

. وَ مَنْ أَصْبَحَ وَهَمُّهُ غَيْ رُ اللهِ فَ لَيْسَ مِنَ اللهِ فِي شَيْءٍ، وَمَنْ لَمْ ي هَْتَمَّ لِلْمُسْلِمِينَ « » فَ لَيْسَ مِنْ هُمْ .

"Duk wanda ya tashi daga barci kuma damuwarsa ta zama wani abu banda Allah (swt), to ba ya cikin Allah (swt), kuma duk wanda ba ya damuwa da al'amuran Musulmi, to ba ya cikinsu," Al-Hakim ne ya rawaito shi a cikin Al-Mustadrak daga Ibn Mas'ud, kuma an rawaito daga Jarir b. 'Abd Allah (swt) cewa ya ce: "Na yi wa Manzon Allah ﷺ mubaya'a a kan tsayar da sallah, da bayar da zakka, da yi wa kowane Musulmi nasiha."

“Whoever wakes up and his concern is other than Allah (swt), then he is not from Allah (swt), and whoever is not concerned with the Muslims then he is not from them” reported by Al-Hakim in Al- Mustadrak from Ibn Mas’ud, and it is reported from Jarir b. ‘Abd Allah (swt) who said: .» عَلَى: إِقَامِ الصَّلاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ بَايَ عْتُ رَسُولَ اللهِ «.

"Na yi mubaya'a ga Manzon Allah ﷺ a kan tsayuwar sallah, da biyan zakka, da kuma nuna gaskiya da yi wa kowane Musulmi nasiha." (An amince da shi), kuma an ruwaito daga Jarir b. ‘Abd Allah (SWT) wanda ya ce:

“I gave pledge of allegiance to the Messenger of Allah (pbuh) on the observance of prayer, payment of Zakah, and sincerity and well-wishing for every Muslim.” (agreed upon), and it is reported from Jarir b. ‘Abd Allah (swt) who said:

. قُ لْتُ: أُبَايِعُكَ عَلَى الإِسْلامِ، فَشَرَطَ عَلَيَّ: وَالنُّصْحِ لِكُلِّ أَتَ يْتُ النَّبِيَّ « » مُسْلِمٍ .

. قُ لْتُ: أُبَايِعُكَ عَلَى الإِسْلامِ، فَشَرَطَ عَلَيَّ: وَالنُّصْحِ لِكُلِّ أَتَ يْتُ النَّبِيَّ « » مُسْلِمٍ .

"Na je wurin Annabi ﷺ na yi masa mubaya'a bisa Musulunci, sai ya sanya sharadi cewa in yi wa kowane Musulmi nasiha." (Al-Bukhari ne ya ruwaito shi).

“I went to the Prophet and gave him the pledge of allegiance upon Islam, and he made it a condition to give the advice to every Muslim.” (reported by Al-Bukhari).

Ma'anar siyasa wadda aka ciro daga dukkan waɗannan hadisai, ko dai ta shafi shugaba da aikinsa na mulki, ko ta shafi Ummah da yadda take lissafin shugaba, ko ta shafi alaƙar Musulmi da juna wajen kula da al'amuran juna da ba juna shawara, ita ce tafiyar da al'amuran Ummah. Saboda haka, ma'anar siyasa da wannan makala ta ambata ma'ana ce ta Shari'a, wadda aka ciro daga dalilan Shari'a.

The definition of politics deduced from all of these narrations, whether related to the ruler and his undertaking of ruling, or to the Ummah and its accounting of the ruler, or to the relationship of the Muslims with each other in being concerned over their issues and advising each other, is that it is the governing of the affairs of the Ummah, and therefore the definition of politics, which this article mentioned, is a Shari’ah definition deduced from the Shari’ah evidences.