Secularism in Sudan: between the reality of diversity and the danger of the abstraction of religious authority ✍️ d. ALAA IMAD AL -DIN AL -BADRI
The controversy is raised a lot in the sudanese political and intellectual circles, eSpecially in the forums with leftist guidelines about the concept of “secondism” and the ways to apply it in the sudanese state, and although this term is not the intellectual scene, its continuous summons rais. Its Suitability for the Sudanese Reality, which is characterized by a cultural and ethnic multiple but it is based on its social and moral reference to religion and in particular to the Islamic religion which constitutes the greatness of the Islamic religion of the composition of the population.
In this context, it should be emphasized that Islam as a religion and a legislative source does not exclude the other but rather exhorts respect for the old religions and messengers, including our master Jesus, peace either on him and our master Moses, peace is on him, which makes Muslims in their acceptable and appreciated nature for other religious existers in society, in particular since this coexistence was founded For religious centers.
Any call to exclude the religion of public life or from legislation on the pretext of “separating the religion of the State” does not take into account the nature of Sudanese society and does not consider the sensitivity of the cultural structure which makes religion one of the pillars of national identity, then how a system of government cannot be built on a legislative reference which is rooted in the conscience of the population?
From there, it seems to us that extremist calls to state flags are not with pure national motifs, but rather in the context of external agendas that seek to destabilize Sudan and weaken its coherent and worse social tissues than those who raise these slogans cite a documentary relationship with its religious symbols. For example, he still maintains “the Anglican Church” as the official Church of the State and the King is crowned with religious supervision and the United States despite the separation of the religion of the State in the Constitution. Each session of the congress opens with a religious supplication and prints the expression “in God trus” on its official currency.
We are not against openness or dialogue, but we call it rather, but it must be done from a national point of view which respects the private life of Sudanese society and preserves its history and its values. The construction of an equitable civil status does not necessarily contradict with religion, but on the contrary, religion can be a moral guarantor of societal peace.
The future of Sudan is not constructed thanks to the importation of intellectual models which are strange for its society, but through a sincere national dialogue which takes into account the privacy of its people and preserves its identity and is devoted to the values of justice and equality in the shadow of a spiritual and moral reference which improves the stability of the State, and not to dismantle it in the shadow of modernity. Transfer Western projects to the interior, but it is the one who hits the concerns of his people and defends his constants and leads the Enlightenment, not Westernization and Reformation, not defamation.
The responsibility of the elite is not theoretical in the rooms conditioned by the air, but rather to be a bridge between history and the future between originality and contemporary without falling into the trap of the hollow rebellion on religion which is the basic lever of the values of justice, dignity and equality in Sudanese society. Describe projects, and not national, in which they will not have leadership or dignity.
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