There is a difference between the experience of the National Islamic Movement and the FFC in Government

Osman Jalal

(1).

Because the past provides us with the keys to the present, in Marx’s words, these are some indications and conclusions of the experience of the Islamic Movement and the Forces for Freedom and Change Central Council in government for contemplation, reflection and consideration, and as Ibn Khaldun mentioned, the past is more like the future than water for water.
The first indication. When the tree of the third democracy shook and almost fell through the rifle of the popular movement in preparation for swallowing all of Sudan in the bowels of its racist program that opposes national identity and the burdens of Arab and Islamic culture, then the Islamic movement confronted this unilateral thesis during the third democracy by spreading awareness and vigilance among society, so the Sudan Security processions came out, and the Islamists supported the military establishment with money, men and solid positions. After coming to power in June 1989, it confronted this chauvinistic project with teeth and ideas and presented more than 20,000 martyrs until the popular movement changed its unilateral exclusionary vision to a new, unified and democratic Sudan.
This is balance and rationality. Despite the tragedy of separation, the burden of which is shared by all national political forces, the entity of the Sudanese State, history, nation and identity, remained stubborn and refused to be broken.
(2).
The second indication. The Islamic movement began its experience in government in August 1989 with the National Dialogue Conferences that addressed the roots of the governance crisis in Sudan since independence, starting from the political and economic roots to the cultural and identity roots. All national experts and competencies convened for it without ideological or partisan biases.
These conferences formed the spark, in the words of Mohamed Iqbal, for the launch of the philosophy of the new government, the foundation of which is that society is the basis of the civilizational renaissance.
You know it by its fruits, and the experience was manifested in the federal system and its essence is that society is the origin of governance and development, starting from the neighborhood, locality and state, up to the central legislative and executive institutions. It was also manifested in the revolution of general and higher education, and its fruit is the information and communications revolution, the industrial revolution, the oil and petroleum revolution, and the wealth of this revolution is the deep awareness of society that it is the origin and reference in building political parties, choosing leaders, detonating revolutions and creating sustainable development. Thus, the idea of ​​the harmonious state is achieved, in Hegel’s expression, and its essence is that the elements of the state’s strength are manifested in the similarity between the will of the ruler and the will of the ruled, and at this historical moment the State derives its strength, bravery and prosperity, and thus was the experience of the Salvation government during the years of happiness and prosperity, but as soon as it began to isolate itself from society, the revolution rose up, not centrally as it was in the revolutions of 1964 and 1985, but decentrally in all of Sudan, expressing the value of the harmonious revolution between the center and the margin.
(3).
The third indication. The collective awareness and consciousness of the Islamists is that the survival and unity of the state, and the cohesion of the social fabric are a strategic priority than clinging to the fringes of power, and this was manifested by stepping down from power and respecting the will of the Sudanese people in the December 2018 revolution.

Government is a means and the goal is to restore confidence and reconciliation with society and then return through the societal lever to the circle of influence and making events.

After the failure of the experiment, the Islamists raised the slogan “Hold your hands and perform the prayer” and their state of mind was chanting with Salah Ahmed Ibrahim
In tomorrow, those who come will know about us
What love we have carried for them
In tomorrow, those who calculate will count from us
How many hands we have extended to them
The experience of the national Islamic movement in governance during all its stages was characterized by openness to all national political forces and their absorption into the structure of governance until the participation rates in the last national consensus government reached 49% for the partners compared to 51%
for the National Congress.
4. As for the FFC’s experience of the Central Council, and the revolution was being created in the seed stage, a possibility that was not achieved, in Hegel’s words, it tended to expel its partners from the revolutionary field, and this was the first crack in the body of the revolution.
Then FFC ideologized the revolution with slogans and laws that contradict the values ​​and identity of society, and the second crack occurred in the structure of society, which is the most dangerous because the vertical fragmentation of society leads to the disintegration of the state on the basis of the conflict of deadly identities.
Then FFC mobilized the revolutionaries with nihilistic slogans and negative energies and betrayed the negotiations with the military component about the division of power, and before the blood of the revolutionaries dried up after the crime of dispersing the sit-in, FFC signed the political declaration, then the constitutional document and the division of power with the military component in September 2019, and with shyness formed Adeeb Committee to investigate the facts into the crime of dispersing the sit-in and did not move the file until it fell in October 2021 AD, and the third crack occurred between it and the revolutionary base.
5. Then the FFC was liberated from the slogans of the revolution and reduced itself to the authority that does not accommodate everyone, and its alliance with its partners in Juba Peace Agreement was dissolved, and the fourth crack occurred in the body of the revolution.
Then the unfavorable partnership was dissolved following the corrective decisions of Lt. Gen. Burhan in October 2021.
While the FFC was destroying the project and values ​​of the December Revolution, the cross-border mercenary Hemeti was plundering the resources of future generations and accumulating in his military and economic empire, weaving the pattern of his network of destructive internal and external relations and alliances, and waiting for zero hour to pounce on everyone and build the kingdom of Al-Junaid, and the FFC is silent.
So what did the FFC do to address the internal revolutionary crisis with its partners in the homeland?? It relied on the rifle of the icon of the civil state, Hemeti!! ​​And it was inspired by the experiences of the Emirates, Ethiopia, Chad, the Central African Republic, and Khalifa Haftar in liberal democracy!! The experiences of the Quartet, the Tripartite and IGAD in international and regional mediations, which resulted in peace, prosperity, renaissance and sustainable democracy!!! The FFC combined all this malice, deceit, contradiction and political brokerage in one basket in search of impossible democracy!!!

The third trio is still waiting for the mercenaries of Al-Dagalo to empty their efforts in killing, robbing, plundering and raping the free women of society and destroying public and private institutions until they hand over to them, with the key and the key, the keys to the civil state!!
(6).

The FFC experience placed Sudan’s Central Council between two fires, the fire of social chaos and political tyranny, and both feed and are fed by the other. Social chaos is a project of tyranny and political tyranny is a project of postponed civil war.

In conclusion, there is a fundamental difference between the two experiences. The experience of the Islamic movement in government was formed from the womb of a vision, message, values, unique leadership, valor, nobility and honor. Now the leadership and base are returning to fight with society and the army in the trench of the battle of dignity and national honor.
The Central Council’s Faht experience began with a crisis of lack of awareness of the national crisis, as Abu Al-Qasim Haj Hamad put it, and ended with the absence of revolutionary and moral honor, while turning a blind eye to the atrocities of Daglo family ercenaries, and even some of its cadres fight with them from house to house and from room to room.
Thus, time turned and the Islamic Movement returned in a revival that refuses to be forgotten, and the Central Council’s Faht fell from the collective conscience of society.
In short, the Islamic Movement’s experience began with a military coup and ended with the participation of the majority of national political forces in the central, state and local government institutions.
As for the Central Council’s Faht experience, it began with a popular revolution and was dwarfed in the project of the revolution’s thugs, represented by the alliance of the terrorist Daglo family ilitia and the bourgeois Qaht leaders.
Therefore, the Sudanese people will hold the Islamic Movement accountable for not achieving perfection and excellence in the experience of governance and the State, and the Central Council’s Faht will be held accountable for the disappointment and failure and the suppression of the December revolution and the conspiracy with the sons of Zayed and Daglo family o ignite the bloody April 15 war.

Monday/ December 11, 2023