After the call of Shafi'i .. Will the Islamists and leftists in Sudan achieve a historic consensus?

Al-Shafie Khadr wrote an article / invitation that we believe has a sincere hint indicating what would correct the curve, and evaluate the course of the people of government and politics in Sudan today. The feature that hinted to us with sincere intention purposeful reactions provoked reactions, including the adversary and the reluctant and the passive, and without it, and then the suspicious suspicious.

The article appealed to the far right and far left because Sudan's history is almost a conflict between the two groups.Then, the longest coups - counting decades and years - that undermined the country's democracy and pushed it towards dictatorship, came from the once masses of the left and the Islamists again. There are fears that we could slip another ball into a slide that was taken by our feet - by surprise - before, so he did the torrent on its slope.

The essay of the intercessor calls, in essence, what it calls a "historic bargaining", which ends with a consensus between the Islamists and the leftists. In this context, we recall that the French thinker Roger Garaudy had previously led a modest campaign between religion and contemporary Marxism in Europe, which presented the day of accusation of distortion and blasphemy.

There is no doubt that the patron - a reader and an educator - is consciously and intentionally benefiting from or without the lights of Garaudy and Maxim Rodinson in calling for a deliberate dialogue involving the rivals.

But in Sudan, at this start, it must be clear and rift to say that dialogue does not mean stopping or obstructing the course of justice, nor does it mean not obeying the rule of law and forgetting the martyrs, or renouncing the rights of the oppressed, as well as failing and reneging on the aspirations and hopes of the revolution. Sudan's modernity and human dignity.

What the dialogue should aim for is the objective presentation of public affairs issues such as politics, governance, philosophy of governance and institutions.

Few of those who rejected the call of the intercessor at the time of its birth were represented, in one way or another, in the left. The Sudanese leftists have their own uniqueness, and they have the right to acknowledge that they are the noblest politicians.

They have the ability to investigate and persevere, and they have a certain tool for foresight, analysis and reflection imposed by the reality of the country at the end of the first quarter of the twenty-first century, but they nevertheless still surprised us with the blindness of persistence on the basis of ideas and outdated, And sometimes they do not hesitate to stick to the stalemate contrary to the principle of dialectics, which is a tool for leftists and others in understanding things. This turns them in one way or another into a left-wing Salafism.

An advantage for the left is reflected in the clarity and appearance of the mass, which does not apply to the Islamists in their spectrum generated from the spectrums and spectra;

There is no doubt that the image of the Islamists before the 1989 coup is better than during and after thirty years of rule in which the vast difference between words and deeds emerged. In those three decades, the freedoms of opinion and expression and freedom of the press were absent, human rights were violated, and the oppression and disregard of people's lives prevailed. It not only weakened the economy, it also changed the morals of the people and created a kind of corruption and hypocrisy that is in Islam the greatest abomination of disbelief.

The Sudanese knew rape and torture only in their detention centers, and they did not know intimidation and blackmail except during their time. However, in the Islamists a small group - some of which we have known since the era of secondary and university - has remained throughout the era that went away from what the world accepted the coup against their group. But Islamists - who are martyrs - must accept - and accept this call - the principle of the right to justice in a civilized manner, and if they do, they will have transcended themselves and purified the grievances inflicted on the country and slaves.

The intercessor worked hard in his call, but he did not succeed in its title, which led to misunderstanding and rejection of the initial, and workers in the world of literature - from the novel, poetry and criticism - know that the most difficult thing is to address the piece they create, and there are able writers fail to create the right title Which negatively affects their impact, although a very funny novelty very novelty.

I think that if the intercessor had addressed his call for "historical consensus" or "historical position" or "historical era" or even "historic agreement" would have improved, and when he read his reading from him at first glance, the word "bargaining" in Arabic, English and French is shadowless Comfortable, if not crude. The title is what prompted the above reactions, which may lead to reluctance.

Given the objectively diligent view of this historic moment in which we live;

It is, if we understand it in its beginning and its endeavor, it aims to prepare for transitional positions that will pave the way for the resulting constitution and law, which is something if things go to their conclusions inevitably, because it will establish the decisive ruling pillars demanded by the revolution; revolution is a movement of history in order to change the form Governance and prevailing patterns in educational and social institutions.

In classical revolutions, the desired change is violent, but, given the Sudanese revolution's pacifism and nonviolence, we must have novel and imaginative theses and visions; (Surat al-Tawba / Verse: 105), the great truth of God.