The following is a short reflection on Professor Mustafa Abu
Sway's distinction between tahdi'a and hudna, as it appeared in his
article "On the Concept of Hudna" (Palestine-Israel Journal, Vol.
13, No. 3, 2006).*
My analysis and understanding of the history of Islamic ideas is
founded on a theory that draws a clear distinction between what I
call the two Islams: objective Islam and subjective Islam.1
Objective Islam consists of the official theology, the
political ideology and other ideas emanating from both of
the two main branches of Islam: the Sunni and the Shi'ia. In
modern terms, objective Islam can be referred to as political
Islam, which is a dogmatic belief in eternal strife - jihad
- for the universal unification of Islam and the state.
Subjective Islam is represented by the Sufis and all other Muslims
who believe in religion as a personal stance or a set of
convictions; it separates faith from the state or officialdom. My
concept of hudna and tahdi'a is based on the above distinction and
interpretation of the two Islams. The paragraphs below will deal
with how these two terms are understood in objective (official)
Islam.
Hudna and Tahdi'a in the Qur'an
After reviewing what is currently considered the most widely
recognized Arabic dictionary of Qur'anic terms, I found that the
terms hudna nor tahdi'a have never appeared in any part of the body
of Qur'anic verses.2
Etymology
Both words are derived from the original verb form hada'a, which
means to be quiet, or to become quiet. Tahdi'a, from hada'a
(calmness), according to Ibn Manthur's Arabic dictionary, Lissan
al-Arab, is the time of calmness, such as at night when people go
to sleep and stop moving or engaging in any activity.
Hudna, derived from hadana, is an agreement to stop a fight or a
war for a limited period of time.3 Hudna is not permanent and does
not imply a potential for stable peace in the far or near future.
It is equivalent to the status quo, with no solution to the
conflict envisaged. Hence, it is a period for reinforcing the power
of each side in a conflict.
The Political Theology of Islam
Tahdi'a is a temporary period of peace after a period or periods of
war. We must always bear in mind that the notion of war in Islam is
jihad. Therefore, tahdi'a is not a permanent treaty of peace, and
neither is hudna. A clear exposition of this issue, the way Muslims
deal with it, and the conditions under which they should accept
peace with non-Muslims can be found in Mohammad Izzat Darwazah's
book, Jihad for the Sake of Allah in the Qur'an and the Hadith. It
is a landmark statement of the theory of non-secular Arabism
from a Palestinian-Arab-nationalist viewpoint. Most notable is
Darwazah's underscoring of the inconceivability of a permanent
peace between Muslims and Jews, dating from the days of Prophet
Muhammad and up to the present.4
A Temporary Treaty
The writings of Muslim theologians, ranging from those predating
Imam Ibn Taymiyya5 to the most articulate ideologue of
the Muslim Brotherhood in the 20th century, the late Sayyed Qutb;
and from the historical fuqaha' (theological scholars) to the
contemporary al-Azhar and Qum scholars; show unanimous agreement
that a peace treaty between Muslims and non-Muslims is a temporary
period of time between wars. Although some of them have
endorsed the peace treaty during the Sadat-Begin era, this
endorsement still has not been generally accepted by most
Islamic theologians, or, for that matter, by
secular nationalistic groups in Egypt and the Arabic-speaking
countries.
When the time of calmness (tahdi'a) or the time of hudna ends, war
will resume because jihad is a constant process of being at war.
The time of peace is for preparation for war, according to Darwazeh
and other Arab-Muslim thinkers. The war continues until non-Muslims
accept the rule of Islam and pay jizyah (a tribute), or endorse
Islam by converting to it.
The Palestinian Context
To put my analysis in its Palestinian context, the secular or
semi-secular Palestinians were the first to recognize Israel and to
lead the process of peace between the two peoples. These secular
Palestinians have been, and still are, considered traitors by the
Islamic movements and many Arab nationalists, to the extent that
many have been assassinated by fanatical Palestinian
nationalists.
This has led me to question Professor Abu Sway's attempt to
offer such an erroneous distinction between the two terms tahdi'a
and hudna. On what basis does he ascribe to these terms meanings
that are not grounded in Islamic theology or in basic texts from
the Qur'an or the Hadith? These have represented the principal
teachings of the imams of Islamic fiqh (jurisprudence) throughout
history. They are grounded in Islamic tradition, and are clearly at
variance with the distinction Professor Abu Sway makes between the
two terms and the meanings he extends to realities in Palestine and
in Israel.
I deeply believe that only a secular context, and not the Islamic
shari'a's meaning of tahdi'a and hudna, can help create space for
coexistence and peace between the two peoples. The Islamic context
cannot be relied upon, as it is mired in longstanding hatreds and
belligerent stances, in particular against the Jews. It is my
fervent wish that Palestinian and Israeli scholars be more
conscious of the impact of the language and the terms they use at
this tragic moment in the history of the Middle East.
* In the interest of accuracy, the Palestine-Israel Journal wishes
to stress that Dr. Mustafa Abu Sway's article, which appeared in
Vol. 13, No.3, 2006, focused on the concept of "hudna" exclusively.