Sudan Between “If I Were the Official” and “Political Talk” (A Reading in Standards and Others) Capt Mohamed Hassan Al-Tahir

In the political history of Sudan, media programs emerged that served as tools of guidance and criticism, contributing to the shaping of collective awareness toward authority and reality. Among the most prominent of these programs:If I Were the Official:

Appeared during the era of President Jaafar Nimeiri as a local guiding tool, allowing citizens to imagine themselves in positions of decision-making, and reflecting society’s aspirations for reform and justice.Political Talk by Major Younis:

Represented a critical tool of the political reality at the time, addressing local and regional issues with boldness, and opening the door to questioning authority and reviewing policies. Here arises a pressing question:Can we judge and read the present through the programs of the past?Today, amid the ongoing war in Sudan, these programs can be seen as mirrors to understand the present:Through “If I Were the Official”: The question of individual and collective responsibility emerges. How can each citizen envision their role in rebuilding the state, away from divisions and narrow loyalties?Through “Political Talk”: The role of objective criticism appears in exposing the roots of the crisis and stripping away the practices that led to war, with the necessity that criticism be a tool of reform, not merely a record of positions. And here arises another important question:Has the standard changed, or is today’s reality merely a backdrop for recurring “others”?Yesterday’s standard was based on values of responsibility and boldness in criticism. Today, however, interests and external agendas have intertwined, making the standard of governance and decision more complex and obscure. This requires reviving the tradition of constructive struggle to correct the path — let us call it (Tam), following the Prophet, the Seal of Messengers, who said: “I was sent only to perfect…”. Here I recall a previous published article I wrote titled “What if the Prophet Were the Ruler of Sudan?”The one who came to perfect surpassed the prophets with the “Seven Oft-Repeated” and was honored by God with the Qur’an, whose wonders never cease and which is never worn out by repetition. Through it, the path must be corrected.From verses (117–119) of Surah Al-Baqarah, we find profound indications for correcting the path:Verse 117: “The Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‘Be,’ and it is.”Affirms that God is the original Creator, who creates without precedent, reminding us of the necessity of creativity in solutions rather than repeating past mistakes.Verse 118: “And those who do not know say, ‘Why does Allah not speak to us or a sign come to us?’ Thus spoke those before them like their words. Their hearts resemble each other. We have made clear the signs to a people who are certain.”Reveals the nature of human debate and demand for proofs,Calling us to patience and steadfastness, without imitating the “others,” for the eye of history never sleeps.Verse 119: “Indeed, We have sent you with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.”Establishes the standard of guidance and justice, affirming that the Messenger came with truth. This obliges us to rebuild politics on the basis of truth, not on power or interest. Nor should our relationship with politics resemble our social relations — for “Misyar marriage,” which reflects complex social transformations, is not a model to be emulated in sound politics.And here emerges the most urgent question: Are we facing a change in the standard, or is today’s reality merely a backdrop for recurring “others” in new forms — forms that do not alter the necessity of correcting the path (Tam)?