Hudna: A Long Range Islamic Strategy for Conflict Resolution

Title of the Article

In this article, the author speaks about Hudna s a potential crisis intervention in the modern age of socio-political struggles. And for the fact that it is indeed a form of crisis intervention, the author laid down significant points to reconsider the veracity of the subject. Accordingly, the two etymological meaning of the term Hudna, other than its common definition, which is truce, come in a sort of conflicting ideas to grow quiet and to make peace. In relation to the authors lead as far as the etymological meanings are concerned, the first phrase would mean a growth without disturbance. On one hand, the second phrase would mean paving a way towards reconciliation. But in our opinion, the two phrases are but an intertwined substance of the common definition, which is truce. Thus Hudna means paving a way towards reconciliation for a growth without disturbance. In other words, Hudna means to make peace in order to grow quiet. Moreover, Jihad, being an inspiring and coercive force for any possible moves towards the realization of peace, in modern day Muslim civilization, the term had been elaborated further by the author thereby ending up in three idealistic categorization Jihad al Saghir (Lesser Jihad), Jihad al Kabir (Great Jihad), and Jihad al Akbar (Greater Jihad). Thereby accordingly, the awe-inspiring substantiality of Jihad al Saghir, being a physical form of Jihad (others refer to it as Jihad al Qital), could only be establish if it has been tilt under the ground of Jihad al Kabir and Jihad al Akbar. This is for the fact that the latter forms of Jihad, which are the Intellectual and Spiritual respectively, are of great importance with regards to the veracity of the former. The author further insisted that in order for the concept of Hudna to be understood in the true Islamic sense, it must be in accordance with the value of the idealistic triad of Jihad. And as far as the legitimacy of Physical jihad with regards to its controversial implementation, Intellectual and Spiritual jihad must be first given a reasonable chance to succeed. In our humble opinion, far from being specious, the author transpired the zest of the underlying issue incongruent to the reality of the term Jihad though the explanation may have not been elaborated that far. And for the sake of additional elaboration, modesty aside, it is in our subservient belief that Intellectual jihad preceded with that of Spiritual jihad in the sense that the latter is only realized when the knowledge of the Divine has been totally absorbed in the realm of mans existence. In other words, Intellectual jihad must gain first its perfection in man before the state of the most sublime form of jihad, which is Spiritual jihad, is

realized. In this particular state of Spiritual jihad, man is indeed, equipped with the necessary knowledge bounded within the wisdom of certitude. Thus he is now capable of handling both the affairs of religion and the state an inherent attribute of the Vicegerent of God. As to the role of Physical jihad in relation to the above mentioned two forms of Jihad, it would now depend on the Rightly-Guided Ijtihad of the Spiritual mujahideen, as a Vicegerent of God, as to what should be the stand of Physical jihad under his leadership. But it should be noted that the possibility of inactivating Physical jihad is a preference over that of the fallacy of a so-called call of necessity among the Muslims to rise for Islamic revolution in a physical sense with regards to the Global issue of terrorism coined by Western imperialists. It is in our humble opinion that the modern world need not have to witness another World war rather an Age of Enlightenment for the shaping of Global Aequum et Bonum.