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Al-Ghazali (1058-1111) is an Islamic scholar who draws attention with his skepticism, philosophical view, theological approach, fiqh approach, sufi thought and political background. Al-Ghazali, who is the authority many works in fields such as fiqh, language, logic, ethics, theology, mysticism, philosophy, hadith, politics, and education and who has written many works, is politically, intellectually and socially a man of the time of crisis in some ways. Al-Ghazali deals with main issues such as the basic dimensions of politics, the features that should be in rulers, the political and administrative or dimensions of justice, the importance of reason and science in politics and governance, and obedience to the president within the framework of politics and administration. As a matter of fact, this study also focuses on al-Ghazali's approach to these issues. The aim of the study is to contribute to the understanding of al-Ghazali's thought of politics and governance. The study is methodologically based on the method of understanding and the relevant sources on the subject, especially al-Ghazali’s approach on politics with the documentation technique, with his own works, especially his et-Tibr al-masbûk fî nasihat al-mulûk and related sources on the subject. In the article, the author tries to analyze and interpret the data obtained from the sources. Al-Ghazali can address today's world from the 12th century with his thoughts in the field of politics, administration, and governance.
Hujjat al-Islam al-Ghazali lived in an age manifested by intellectual dynamism. In this age of dynamism, many books on Greek philosophy were translated, ijtihad became widespread, and various Islamic madhabs were born. Al-Ghazali naturally got his share of this vitality. Undoubtedly, in this dynamism, al-Ghazali's time was a period in which some serious problems emerged even though there were important achievements in Islamic society. For al-Ghazali, this period is a period when collapse gave its signs. In such a period of time, it can be said that a state of disorder, tension and disorganization on the political dimension showed its effect, and that small Islamic states (mulûk at-tawaif) did not feel the influence of the caliph, although they were dependent on the caliph in language or formally. There are also conflicts between these governments. This was a vital internal issue of Muslims; but there is another internal issue that is more vital than that: it was the presence of the Batini movement that led to disorders in the mental, religious, social, political areas, etc. in society. One of the most crucial problems Muslims grappled with was the Crusaders; This issue, which could be regarded as an international issue, posed a great danger to Muslims. The Crusaders were constantly attacking the Muslims. Antakya (1098) and Jerusalem (1099) were occupied by the Crusaders. This situation created difficult political, social, economic and religious conditions among Muslims. All these situations were situations that al-Ghazali saw, felt, and experienced at various levels. There was also another important problem with its internal and external dimensions; it was the circulation of foreign culture, civilization, creed, idea and philosophy among Muslims. Of course, concerns have arisen that some of these elements were creating very dangerous situations for Islam and Muslims. In addition, according to some thinkers, scholars and researchers, including al-Ghazali himself, the fact that Muslims, especially the ulama, did not fulfill their duties and responsibilities as they should, reflected the negative situation of the Islamic society.
Al-Ghazali deals with basic issues such as religion-politics relations in general, religion-state relations in particular, the political and administrative dimensions of justice, the characteristics of the head of state, the duties and functions of the state and the head of state, the importance of reason and science in politics and governance, and obedience to the head of state. Imam al-Ghazali considers the science of politics in his own classification of sciences and attaches great importance to politics both as a science and as a social phenomenon. The fact that he sees politics as a necessary institution for the establishment and continuation of social order in cooperation with fiqh is an indicator of al-Ghazali's unique view of politics.
According to Ghazali, who put forward remarkable approaches in terms of political sociology, institution of politics and state depending on it are indispensable for society and social order. It is not possible for people to agree with each other in accordance with laws and rules and live together in order without the state and the head of state, a governor, a leader. While the head of state does his duty to maintain order in the society, he gets help from the science of fiqh and the law-making efforts of the jurists (fukaha).