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Alboacen's Ideal Nation-state

What is a nation? Who belongs to a nation? A nation is a community of people formed on the basis of a combination of shared features. What shared features? It can be history, ethnicity, culture, history, even territory. A nation is a group of people's collective identity, and nations nowadays are generally known as a political embodiment rather than an ethnic group. Some people clearly defined nations as institutionalized ethnic groups. A nation can also be defined as a cultural-political community that has reached a consensus that is based on mutual interests. What is a state/country? A state is a political entity that represents a government that has supreme legitimate authority over its territory.

Modern political thinking cannot be separated from the Ancient Greek school of thought. Ancient Greek philosophers lived in a city-state or a polis. The concept of city-states is clearly different from modern states, in terms of territory, demographic, political, and social structures. (Purekrolon, 2020: 1). Herodotus and Aristophanes stated that polis citizens sum around thirty thousand. This condition has made it possible to do direct democracy where every citizen can participate in every decision-making process.

The concept of an ideal nation has been constantly developing ever since the Platonian era. Plato's thinking and idea are highly influenced by his teacher and mentor, Socrates. Plato's idea of an ideal nation is a nation that sought virtue and goodness. He stated that the only one who deserves to lead a nation is a Philosopher King. This writing is not about Plato or Socrates. This is dedicated to one of the most famous Islamic philosophers, Al-Mawardi or Alboacen. He wrote his political thinking in his famous and phenomenal books called Adab al-Dunyâ wa al-Dîn and Al-Ahkâm al-Sultâniyyah. 

Source: Republika

Alboacen defined a nation-state as a tool to create and preserve people's prosperity and it should be based on Islamic principles, The Qur'an and Hadith,  because Islam has become a political ideology that instructs its adherents to uphold the state and implement rules based on Islamic law.

He argues that humans were created by Allah, or God with various weaknesses, one of which is not being able to fulfill their own needs by themselves, without the help of the other. This condition encourages humans to unite and help each other. According to Alboacen, the birth of a state begins with human's desire to fulfill their needs, as well as the demands of common sense that require humans to live to help each other and manage their community groups.

According to him, there are six elements for the formation of an ideal state: 1) the state is guided and based on Islamic principles to control human lust and to guide human conscience; 2) the leader must be a wise man who has authority and is able to compromise existing aspirations; 3) the leader must be able to create harmony, peace, and provide overall justice, so the citizens can pay obedience to the leader; 4) universal security that can provide inner peace to the people that can encourage people to be creative and take initiative in building the state; 5) food security; and 6) hope of survival that can develop the life of the nation-state. (Diana, 2017: 165).

He also stated that an ideal leader has to have two main joints, Ahl al-Ikhtiyâr (the chooser) and Ahl al-Imâmah (the chosen). Candidates for state leaders must have several absolute requirements, namely: 1) fair and wise; 2) knowledgeable; 3) healthy, meaning that he has good sight, hearing, and be able to speak properly; 4) physically fit; 5) good at public management; 6) brave and resolute in defending his people. Meanwhile, those who have the right to vote must meet three main requirements: 1) credible personality; 2) knowledgeable; and 3) have a strong opinion and wisdom to decide who is most suitable to be the leader. (Alboacen, n.d.: 7).

Alboacen's political thought was based on the realities and political practices of his time, namely the Abbasid Caliphate. According to him, the caliphate is a political activity based on religious commitments. Unlike Plato who prioritizes the division of power in managing the state, Al-Mawardi focuses on an institutional approach in order to maximize institutional functions to strengthen the state structure. 

He divides states institutions, as follows. First, the caliphate is the highest sovereign institution but is limited by the sovereignty of the people, which is rooted in religious values so the caliph cannot act in an authoritarian way. Second, using the social contract theory, the community acts as an individual who is obliged to obey the caliph as long as it is trustworthy, fair, and does not deviate from Islamic religious corridors. The people also act as supervisors to implement and fulfill the 'check and balances' function.

In conclusion, Alboacen's ideal nation is quite similar compared to Plato's idea. He stated that an ideal nation should seek goodness and put the people first, the people are helping each other in constant cooperation. The difference is that Alboacen put religion into his thought. Alboacen argues that religion and nation-state are one entity and cannot be separated. Religion needs the nation-state to develop. On the other hand, the nation-state needs religion in the realm of ethical and moral guidance.

Alboacen once said: "Political power with religion will be eternal, and religion with political power will be strong." (Al-Mawardi, n-d.: 137:138).

References:

Al-Mawardi. (n.d.-a). Adab al-Dunyâ wa al-Dîn. Dâr al-Fikr.

Al-Mawardi. (n.d.-b). Al-Ahkâm al-Sultâniyyah. Dâr al-Fikr.

Diana, R. (2017). Al-Mawardi dan Konsep Kenegaraan dalam Islam. Tsaqafah, 13(1), 157. https://doi.org/10.21111/tsaqafah.v13i1.981

Purekrolon, T. T. (2020). Negara dan Politik: Medium Kebebasan Berpolitik dalam Naskah Akademik tentang Negara dan Esai-Esai Politik (Tim Halaman Moeka (ed.)). Halaman Moeka Publishing.

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