Özet:

In this study, the traditional Sunni political thought has been critically analyzed in terms of the solution that the tradition of politism, which consists of advice to the rulers, offers the problem of fair governance. Politics, which are often seen as religious advice in the literature concerned, are ineffective against the rulers who are separated from justice and persecuted in accordance with their desires and desires because they do not have religious sensitivity. In this study, it is stated that this oppressive comment in the relevant literature is a second kind of argument, which is developed to convince the governor who is persecuted in a fair administration, but not much taken into account in literature, in addition to the religious argument in political sciences, especially because it follows his own desires and desires. This second argument is called personal interest argument in this study. If someone will not take into account the religious argument because the ruler's self is in accordance with his desires and desires, the politicians address the personal interests of the ruler by interacting with the personal interests of the ruler. The interest of the ruler is to remain in power, to strengthen his power and to transfer power to his own generation. The argument of personal interest tries to lead it to a fair administration by showing that fair administration is the only and most reliable way to serve the ruler’s personal interest.    The tradition of Politism, developed in ancient civilizations with the aim of giving governors moral and practical advice on the issues of fair and effective governance, has an important place in the history of traditional Islamic political thinking. Muslim rulers and thinkers, especially in the Iranian and Indian civilizations, have met the tradition of Politism as a result of the conquests that took place in the early periods of Islam. Initially, translations were made from the politics of these civilizations, and later the Muslim state men and thinkers added their own experiences and religious sources to the original political works. Politics reveal both the moral virtues and practical management procedures that the ruler will need to govern society in a fair way. The moral virtues are largely derived from religious texts and the lives of holy-known persons, while practical governance procedures are developed by movement from the experience of the rulers who have succeeded in establishing fair governance in the past. The tradition of politics is based on the experience of mind, wisdom, and religious/ethical virtues instead of seeking theoretical and philosophical ideal state models. Such works, called politicalism in Eastern societies, are called "Royal Mirrors" in Western political thinking.   In the literature of the tradition of Politics, which is the main subject of fair and effective governance, it is often seen that Politics are considered to be works of moral advice. This approach suggests that political institutions are fully based on religious arguments, without prejudice, any corporate arrangement to encourage managers to a fair administration. The rulers are the final authorities in which the government is gathered. The union of powers is concerned, but there is no constitutional measure that may prevent the administrator from exceeding the limits of authority. The religious argument says that if he is fair to the ruler, he will be among those who are rescued in the Hereafter, and if he is unfair, he will face a great punishment in the Hereafter. The widespread approach, which considers political arguments as religious arguments, suggests that religious arguments, which are not supported by institutional measures, must largely leave the work of fair management to the preference of the manager and even enjoy it. If the ruler is a believer and a man who fulfils his duty, he will take into account the advice given to him. If a person is driven for the desires and desires of the self of the ruler, the religion will not listen to any advice. Therefore, this overwhelming approach is driven to the conclusion that the politics will remain ineffective in the face of a wicked ruler who is caught in the desires of his self. This approach, which considers the politics as moral advice, ignores another argument that exists in the tradition of Politics. This second argument was developed to persuade the managers who are pursuing their desires and desires in a way that does not take into account the religious argument at all. In our study, this argument is called a personal interest argument. Unlike the common view, politicians seriously deal with the administrative problem without moral concerns and without taking into account religious orders, and the religion encourages them to rule it with justice, addressing the administrator’s personal interests, without any argument. The widespread view of the personal interest arguments is ignored as well as the value of the politisms is not fully appreciated. The argument of personal interest clearly expresses that the religious argument against a man who follows his desires and desires will not work. Therefore, the argument of personal interest encourages him to rule fairly by addressing the religious feelings of the manager, not the direct worldly interests. The interest of the leader is to remain in power, to strengthen his power and to transfer power to his own generation. The tradition of politicalism shows, by many historical examples, how unfair governments have been driven to disappear in a short time, even for worldly power and fame, the only way existing is fair governance. The thesis that fair administration creates widespread confidence between individuals and between society and the state, that this general confidence environment, by activating the desire to gain in the fate of individuals, leads to development in all social spheres and multiplies the financial resources that will increase the power of the state, is the basis of the personal interest argument. Fair governance is the only way to make both the state strong and the society peaceful and prosperous. If the unfair administration, the exact opposite process moves, and both the state is weak and the society is back. When individuals begin to think that they will not trust the state and will not receive the reward of their work, the desire to win (in nature) will not move, and the desire to win will not develop. In this case, the government will not be able to get the resources it needs. Therefore, just for a man who is directed to the world’s interests, fair management is the inevitable way. In this study, this personal interest argument, which has been ignored while being present in the tradition of Politics, has been revealed by analyzing the political thoughts of Mâverdî and Gazzâlî. The personal interest approach that exists in the tradition of Sunnite Politics can also be seen in the political theory of Hobbes, one of the founders of modern political philosophy. Hobbes considers it as the starting point of the domestic wars driven by religious and ideological differences that he personally witnesses in Europe. So, social order and stability are the first fundamental issue that a society must solve. In a sense of security and security, society will not be able to live. The solution of Hobbes is a monarchy based on the principle of power unity. The original function, order and security of the strong and effective state he calls Leviathan is to ensure. Hobbes acknowledges the limitations that an authoritarian state will bring as evil. According to Hobbes, the only thing that society can legally demand from the governor is order and security. The source of the authority of the manager is the provision of equal governance, not social order and security. After this phase, Hobbes claims that, although the fair managing manager is not responsible, the best way to continue his power is to promote the well-being and comfort of society. Hobbes’ logic is the personal interest argument we can identify in the tradition of Politics. He tells the manager that, although he doesn’t have to rule with justice, a fair government will strengthen and keep power permanent.

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