Groups of Sudan’s Islamists interacted with the initiative put forward by Prime Minister Abdullah Hamdok, calling for a “national reconciliation” that would spare the country dangers and save the current transitional political system from severe political, intellectual and social polarization, and prompted Islamists to present their intellectual visions regarding the concept of “national reconciliation” and the revisions that they made. They included this concept at the level of theory and practice and its approach with the main principles of their political project.

As for the Islamic leader and Vice President of the Reform Movement, Hassan Othman Rizk, “dialogue” with the other does not face any religious obstacle, and that Islam itself urged dialogue and talk with any party, and told “Arabi 21”: “We do not have a problem with dialogue with any party as Islamists. “.

And he added: “Indeed, we are required to discuss with others because it is part of our religion (and do not argue with the People of the Book except in a way that is better) even if he was a tyrant like Pharaoh as stated in the Qur’an (go to Pharaoh that he was tyrannical and say to him a soft word that he may remember or fear) even if He was an idol, and we are forbidden to offend him (Do not abuse those who pray besides God, for God will curse an enemy without knowledge) and the Almighty mentioned (And tell people what is good) and said,

And he called for reaching a point of meeting or agreement with others, because there is nothing to prevent that except in the case of disbelief and mockery, and in that God Almighty says: (If you hear the verses of God being disbelieved and mocked at, do not sit with them until they engage in a conversation other than that, if you are like them), but Rizk clarifies that this also does not mean boycotting the dialogue at all, but rather we turn away from them when they disbelieve and ridicule, considering that the prophets were tasked with dialogue and talking with their opponents, mockers, and disobedience, and the Prophet Noah for 950 years spoke to people who do not believe in him secretly and publicly, openly and day (he stayed in his people inviting them to God is a thousand years minus fifty years.

And he did not pray for it until after they (they insisted and were arrogant) and the road became closed (and it was revealed to Noah that none of your people would believe except those who had believed).

Rizk believes that the problem is not with the Islamists, but with the government, which does not listen to its opponents, despite the need to listen and not necessarily submit to the words of the opposition, but it is required to listen to their opinions and ideas, and “opposite it knows things,” indicating that the transitional government does not listen to opposition opinions and works They should be excluded and prevented from using the official media, a situation that would not be appropriate for a national dialogue.

According to Rizk, Islamists in the whole world are not allowed to rule, whether they came by force, as happened in Sudan, or came to power through elections, as happened in Tunisia, because what Rizk describes as “rough force” prevents any Islamists from gaining power, as happened in Tunisia and Egypt. And he said: The successful experience is now in Turkey, but it is also exposed to conspiracies.

He believes that the parties that practice dictatorship will not survive and will fall as communism brought down the Soviet Union, Ethiopia, South Yemen and other countries. The Islamic movement did not bring it down as an organization, but it was brought down by the continuous revolutions of the peoples, which will not stop as long as there is no security, freedoms, justice and the absence of all the reasons that lead to system survival.

He stressed that Islam was not brought by the Islamic movement, and he said: “Even in Sudan, Islam came from ancient kingdoms and another Mahdi will rise and rule by Islam and raise the banner of there is no god but God,” which means – according to Rizk – that striking the Islamic movement does not mean its end, but rather its further spread. As happened in all experiences in the world, where Islam spread in all parts of the world, including Europe and America.

Rizk calls for the accountability of Islamists and others who erred in judgment in fair courts (Shanan people do not criminalize you), and also calls for what he called “political accountability” through an election law in which everyone resorts to the people.

He stated that there is nothing to prevent dialogue with the transitional authority, but the dialogue should be based on the need to go to the elections and not take shelter in the military institution to extend the transitional period without any qualms, considering the incompatibility with the Islamists and their exclusion would lead some of them to go to another direction to reach power, or they may Extremist movements emerged from among them, as happened in other places in countries that excluded Islamists and deprived them of freedom, justice and their democratic right to power.

He pointed out that it is not fair to equate the Islamists who made the change with the National Congress, and added: “All Islamists, except for the National Congress, were opposed to Al-Bashir’s government and participated in the youth revolution that brought the transitional system and the change was carried out by the Islamic movement, but the measure involved all Sudanese political forces and components. Social”.

He stressed that his movement does not want to rule now, but it calls for a road map that adopts the slogan of the revolution (freedom, peace and justice) to reach general elections.

As for the Political Secretary of the Popular Congress Party, Abdel-Wahab Saad, confirmed to “Arabi 21” that his party is determined to communicate and dialogue and to extend to open platforms so that Sudanese society recovers from exclusion and political extremism.

According to his analysis of the political reality, the current transitional government is not the first in Sudan, but rather the third since independence, and thus raises the importance of learning from previous experiences, expressing his disappointment in the congruence of these models, as a revolution comes to power, parties that do not exist in the political street and express themselves in The government has different facades, which leads to the existence of an illegitimate and unpopular authority, and it works to rearrange the political scene and works to compensate for its absence in the street.

He believed that all political forces are unaware of the importance of representing these forces in parliaments, which prompts them to search for its presence in other ways and borrowed interfaces, which are challenges that must be addressed in order to hear the voice of other parties that do not have popular weight, such as the left and these nationalist parties.

Saad calls for a clear rethink that exclusion is the beginning of arranging a new coup, regardless of who is doing it, and it will actually be outside the democratic game, and therefore it is necessary to think consciously to sustain the transitional experience with procedures related to the election law and how to allow the other to participate and express himself.

He added: The task of the government and the opposition is to preserve the transitional experience, because the collapse of the transitional government will lead to a high political cost, which is a return to totalitarian rule, and all parties have tasted its woes.

He continued, “All our reviews refused to use hard forces to gain power, and the transitional government must reach safety, which means holding free and fair elections as soon as possible to avoid the cost of collapse.”

He considered that the fall of the transitional experience will lead to a security slip in Sudan and chaos, especially in light of the rise of separatist tendencies that may lead to fragmentation, indicating that the collapse will also affect the international community and will pay a heavy price if the transitional experience collapses. A focus of cross-border crime and the breeding of terrorism, as happened in Iraq and others, calling on the world to learn from these experiences and preserve the unity of Sudan, which he believed would lead to the ignition of the Horn of Africa and the increase in illegal immigration to Europe.

He stated that his party adopts a vision that calls for a “safe transition” and “national accord” that would bring the country to general elections, considering this the responsibility of all political elites.

For the young Islamic scholar Muammar Musa, the prevailing idea of ​​“national reconciliation and reconciliation” is in fact a simplification and “romantic” language of the nature of the national crisis, except for those who have an authoritarian aspiration to participate in the current government.

He told Arabi 21: that true national accord requires levels of agreed upon and not agreed upon issues. He said that he personally is from a position of opposition and committed ideologically, intellectually and politically. He believes that it is impossible to agree with the current government in light of its economic orientations that are biased towards the bourgeoisie, while he is adopting a development model that contradicts Exactly the brutal capitalist model adopted by the government, he said.

He believed that the current government is more than just a transitional authority, and that it presents a specific cultural vision that includes an attempt to re-engineer socially Sudan and includes dependency or neoliberalism, which are issues that cannot be agreed upon, and ideology cannot be overridden because any political project is based on a school of thought and there is disagreement about it and contradiction in the first place. It exists, and he added, “a scramble for the Islamic term and a dialectical contradiction with the Marxist term.”

He considered that it is necessary to diagnose the reality that there is a chronic crisis related to the fragility of the post-colonial state structure, which bequeathed the country problems and the national vision remained absent, allowing the ethnic and tribal discourse, explaining that the problem of racist discourses turned from individual behavior to an ideological philosophy such as schools of cultural analysis, which Muammar Moussa considered it the biggest threat to the country and conservative society.

He stated that the conservative society in Sudan that is not politically organized is the opposite of the bourgeois society that the current government is biased towards, which adopts a racist rhetoric, and is also biased towards the city against the rural people, and is working to restore power to those who believe that the Bashir government has taken it away from them, and on this basis the government is based on restructuring the economy Ironically, “The Minister of Finance and Economy, Jibril Ibrahim, who is the leaders of a revolutionary movement that expresses the marginalized, is leading policies that crush the marginalized and serve the interests of specific social groups, which contradicts the main ideas of his political movement.”

He considered that the most prominent obstacles facing this government are the contradiction within its political incubator components, and said: “A heterogeneous government that includes liberals, neo-Africans and Arab nationalists who were only in agreement against the National Congress, but now there is nothing that unites them intellectually or politically.”