In response to Omar Al-Deqair

Al-Hadi Habani wrote :

Al-Deqair article on what Baraka Sakin wrote, according to my understanding and estimation and from the first reading, is considered, as is known in psychology, as (projection), and projection has many forms, and this is one of its most important and widespread forms. Al-Deqair mentioning the story of Ibn Khaldun with Timurlane, which he mentioned in his article, is not an approach and response to Baraka Sakin’s attitude , but rather a veiled attempt to justify his attitude and Taqddum attitude on the Janjaweed and on sitting with the parties to the war and seeking to find a settlement with them.
This is the essence of the article and its basic content, and Baraka Sakin’s mention is merely a supporting factor, nothing more.
There is no comparison between Baraka Sakin and Ibn Khaldun. While Baraka Sakin lived and grew up with the toiling masses, grew up among them, carried their thoughts and concerns, and expressed them in all his writings and attitudes until today, Ibn Khaldun grew up from his early childhood in palaces and among the councils of rulers, and that did not distract him from his human and intellectual giving, and he presented to the world what is invaluable, and it is currently applied in the lives of millions of peoples of the developed world who have chosen what is called today (sustainable development).
The only difference between Ibn Khaldun and Al-Deqair and his followers from Taqddum and Freedom and Change Forces and the Settlers is that he (Ibn Khaldun) wrote himself in a complete book about the history of his life entitled (Ibn Khaldun and his journey east and west) with precise details and everything that took place in Timurlane’s tent outside the walls of the Damascus Citadel at that time, and we did not hear it or read about it from anyone, but from him personally, even including the gesture and kissing the hand.
Ibn Khaldun narrated it all in very precise detail and without justification, coloring or embellishment when he said the following text in detail: (… I entered upon him, greeted him and suggested a gesture of submission, so he raised his head and shaken hand, so I kissed it, and indicated to sit, so I sat where I left off…). I hope that Al-Deqair, Taqddum and Hamdok powers themselves to reveal to the people with this amount of precise, transparent and honest detail what took place and is taking place between them and Hemeti and those behind him, even including the method of greeting and talking, and to publish its details with the same transparency of Ibn Khaldun for history and for lessons and morals, so that the Sudanese people and the world know the truth of their positions and intentions. Although Ibn Khaldun narrated everything in detail in his meeting with Tamerlane, his position did not prevent Hegel, Karl Marx, Adam Smith, David Ricardo, Keynes, John Nash, Paul Krugman, and Laffer, the author of the Laffer Curve theory of taxation, from relying on what he presented in economics and dialectical philosophy.
None of them even referred to Marx, and Mohamed Ibrahim Nuqud in his famous article (How Stagnation Confined Marx and Engels’ Theses on Socialism) in 2002 about his position and what took place between him and Tamerlane, whom the whole world knows from Ibn Khaldun himself before they hear it from anyone else.
Perhaps Al-Deqair, in his accusation and description of Ibn Khaldun’s position, was completely influenced by Ibn Arafa, Sheikh of Fatwa in Tunisia in Ibn Khaldun’s era, who was hostile to Ibn Khaldun and plotted against him out of jealousy of his brilliance, knowledge, superiority in scientific circles, and distinction in his intellectual contributions. I believe that what Baraka Sakin wrote is as true as his true affiliation with the toiling masses of the people, as he is from their core, from their environment, from their alleys and lanes, and he did not compromise or flatter, and he does not expect a certificate from Al-Deqair for his giving and his literature. If there is something that Al-Deqair can offer Baraka Sakin and find appreciation from him, it is for Al-Deqair to be endowed with the same courage and transparency as Ibn Khaldun and to narrate what goes on in their gatherings with Hemeti and those behind him and behind him with the same precise details.
This is what can find appreciation from the people as Ibn Khaldun found and (contrary to Al-Deqair accusation of him) respect and appreciation in his narration of the details of what went on between him and the Mongolian butcher Tamerlane, whose forces committed the same heinous crimes that the Janjaweed militias are committing today against civilians and innocents, including killing, rape, theft, looting, displacement and persecution.