التعايش السلمي بين الأديان في السودان ونبذ خطاب الكراهية " دراسة مقارنة"

أ.د أبكر عبد البنات آدم

مستخلص

تناولت الدراسة التعايش السلمي بين الأديان في السودان لما للسودان من موقع استراتيجي فائق في بناء الحضارة الإنسانية منذ قرون بعيدة. وقد هدفت الدراسة إلى تسليط الضوء حول مفهوم التعايش بين مكونات المجتمع السوادني الذي يتسم بالتعددية الدينية والثقافية والفكرية. فالتعايش هو قانون إلهي يهدف إلى صون حياة البشرية وفق ضوابط يقوم على حق الاحترام والاعتراف بأحقية الآخرين في العيش الكريم.

 فهذه القاعدة العقائدية ذات جذور إيمانية الغرض منها توجيه الشعوب والقبائل بأن الغاية من خلقهم هو التعارف والتعايش، وليست الحروب والصراعات والنزاعات.

 فالإنسان هو جوهر عملية التعايش والسلم الاجتماعي لا يستطيع أن يعيش بمعزل عن الجماعة، لذلك خصه الله تعالى بالاستخلاف في الأرض لإظهار قيمته الآدمية. وخلصت الدراسة إلى أن التعايش مع الذات ومع الآخرين تشكل قيمة راسخة في النفس الإنسانية عندما يدرك أن في الأديان السماوية قيم من القواسم المشتركة. لذلك فإن تفشي خطاب الكراهية قد سبب شرخاً كبيراً في الأوساط الفكرية والثقافية والاجتماعية مما ساهم في فقدان الثقة بين فرقاء الأمس واليوم الأمر الذي أثر على المحيط الشخصي الأسري والمجتمعي. استخدم الباحث المنهج الوصفي التحليلي وأحيانا المقارنة المعرفة أسس بناء ثقافة التعايش السلمي بين الشعوب، والكشف عن الآثار السلبية لخطاب الكراهية.

الكلمات المفتاحية: التعايش، السلم، الأمن، السلم الاجتماعي، قبول الآخر، التعارف، الكراهية.

Abstract

The study dealt with peaceful coexistence between religions in Sudan because Sudan has a superior strategic location in building human civilization for centuries. The study aimed to shed light on the concept of coexistence between the components of Sudanese society, which is characterized by religious, cultural and intellectual pluralism. Coexistence is a divine law that aims to preserve human life according to controls based on the right to respect and recognition of the right of others to live in dignity. This ideological rule has faith roots, and its purpose is to guide peoples and tribes that the purpose of their creation is acquaintance and coexistence, not wars, conflicts and conflicts.

  Man is the essence of the process of coexistence and social peace. He cannot live in isolation from the group, so God Almighty designated him as a successor on earth to demonstrate his human value.

  The study concluded that coexistence with oneself and with others constitutes a value firmly established in the human soul when one realizes that the heavenly religions have values of commonalities. Therefore, the spread of hate speech has caused a major rift in intellectual, cultural and social circles, which has contributed to the loss of trust between the parties of yesterday and today. This affected the personal, family and societal environment. The researcher used the descriptive, analytical and sometimes comparative method to find out the foundations of building a culture of peaceful coexistence among peoples, and to reveal the negative effects of hate speech.

Keywords: coexistence - peace - security - social peace - acceptance of others - acquaintance - hatred.

Introduction

إن التعايش السلمي بين بني الإنسان يقوم على أسس راسخة وقيم عظيمة تبنى لمصلحة العامة دون الخاصة، ولا يوجد قانون ينظم علاقة البشر بعضهما البعض على الإطلاق مثل قانون السماء الذي أرسل به الله عز وجل الأنبياء والرسل عليهم السلام، فهو قانون يهدف إلى صون البشرية جمعاء على البر والتقوى والرحمة والإحساس بالسلم تجاه الذات. ولقد خلق الله تعالى الناس وجعلهم شعوبا وقبائل للتعارف والتعايش وفق قيم تحترم ومبادئ تحتذى، وبموجب تلك الضوابط جاءت الآيات القرآنية لتكفل لكل فرد حقه في العيش الكريم حتى يستطيع كل إنسان أداء رسالته التي خلق من أجلها. فالتعايش السلمي يشكل أحد أهم أهداف الأمن والأمان بين الشعوب والأمم والشعور بمبدأ آلام الآخرين. فالإنسان بطبيعته يميل إلى أبناء جنسه ويأنس بهم، ولديه من النزعة الفطرية الطبيعية ما يجعله يتواصل مع الآخرين لتحقيق حاجاته الذاتية. وبالتالي فإن طبيعة الحياة تجعل المصالح مشتركة، والحاجات متداخلة وهذا يفرض على الإنسان حالة من التعايش في محيطه الاجتماعي، ويختلف من مجتمع إلى آخر. فالسودان من أكبر دول القارة في إفريقيا، ومن أكثر الدول تبايناً في الخصائص الطبيعية والبشرية، مما جعل له بعدا استراتيجيا وثقافياً ودينياً على المستوى المحلي والقاري والإقليمي والدولي، فتعددت المعادلات الحضارية والثقافية والسياسية. فأصبح التلاقح الديني حلقة من حلقات التواصل والتفاهم بين أهل الأديان، فقد كانت روح الإخاء والتعايش هي التي تحكم علاقات المسلمين والمسيحيين على مر التاريخ.

فالسودان كغيرها من الدول الأفريقية ذات الأهمية الكبرى في مكافحة ثقافة الخلاف والاختلاف بين مكونات القارة المختلفة، ففي الوقت الذي لا يعرف الشعب السوداني كيف يدار خطابات الكراهية، فقد أثبتت التجارب أن ظهور الجفاف و التصحر، والنزاعات والصراعات والهجرات غير المنتظمة دفعت بعض المجموعات انحيازها التام لفئة دون الأخرى، الأمر الذي ساعد في دخول لاعب جديد في هذا المضمار، ألا وهي الأنظمة الغربية الاستعمارية التي تتخذ من الدول النامية مركزا لها، وقد سعت بعض المنظمات الدولية التدخل في الشئون الداخلية والا تصال بالحركات التحررية لتغيير النظام. ومما زاد الأمر تعقيداً التدخل في الشئون الاجتماعية مستخدمين وسائل التواصل الاجتماعي والآلة الإعلامية اللامحدودة في تنفيذ مآربهم التي غالباً ما تدعو إلى التمييز والعنصرية، بل شرعت بعضهم في عقد بعض الندوات والورش الدورية والقيام ببعض الأعمال التي تخالف تقاليد وأعراف أهل السودان. وقد أثرت كل تلك العوامل إلى ظهور بعض المصطلحات التي يعتبرها الغرب أنها خاصة بالمسلمين والإسلام كالعصبية والقبلية والجهوية وغيرها.

وبالرغم إن من حق الإنسان أن يعيش في مجتمع ينعم بالحرية والأمن والأمان ونبذ عوامل السيطرة والهيمنة والشعور بالدونية من خلال ممارسة الحريات ضمن حدود واضحة المعالم، وخطة مرسومة للحقوق والواجبات، للوصول لمجتمع مدني ديموقراطي يستطيع كل فرد في المجتمع أن ينال حقه بصورة موضوعية ومنطقية، حتى يشعر كل الجماعات والأفراد بمختلف أطيافهم بأحقية المساواة في ممارسة حرية الرأي وحفظ الكرامة الآدمية، إلا أن تفشي خطاب الكراهية أصبح مصدر قلق متزايد في السنوات الأخيرة خاصة عندما بدأ استخدام وسائل التواصل الاجتماعي بصورة مفرطة لا تليق بالشخصية السودانية التي تحترم حرية التعبير والتي تعتبر عنصرا أساسيا في بناء مجتمعات مستقرة وآمنة وديمقراطية. لذا فإن خطاب الكراهية على عكس ذلك يسيء للأفراد والجماعات وينتقص من إنسانيتهم بالاستناد إلى الصورة النمطية وشيطنة الآخر وتعريضه للخطر، وتفشي المفاهيم الخاطئة المتعلقة في أغلب الأحيان بالأصل العرقي أو الديني أو الانتماء السياسي.

Importance of the Study: تسعى الدراسة إلى التأكيد بإن الله سبحانه وتعالى عندما ميز الإنسان بالعقل، أراد أن يجعل من مبادئ حياته وألا يعيش بمعزل عن الجماعة. في التعايش السلمي هو إيجاد قواسم مشتركة للعيش الكريم بين أصحاب الملل المختلفة، ودعم التنمية البشرية ببناء صرح من القيم الأخلاقية الفاضلة على المستويين الفردي والجماعي، وهذا ما نقرأه في قصص الأمم الغابرة والحاضرة.

أهداف الدراسة: تهدف الدراسة إلى بلورة أهمية التعايش السلمي الذي جاء به الأديان الإلهية لإصلاح حال الشعوب والأمم، والبحث عن بواعث السعادة لتحقيق متطلبات الأمن والسلامة، ولاسيما حين يعيش الإنسان في مجتمع متعدد الأديان والأعراق. والكشف عن مدى تمسك الشخصية السودانية مع ودانية من معطيات الأحكام الدالة بضرورة الاهتمام بالقواسم المشتركة التي تجعل أصحاب الأديان السماوية يعيشون تحت مظلة التعايش السلمي كحق مكفول للجميع. 

مشكلة الدراسة: تكمن مشكلة الدراسة في الإجابة عن التساؤلات التالية:

.1. هل التعايش السلمي فطرة طبيعية عند الإنسان؟

2. إلى أي مدى يمكن تفسير التعايش السلمي بأنه شكل من أشكال التواصل والاتصال بين مكونات المجتمع السوداني؟

3 هل العالم اليوم يحتاج إلى قواسم مشتركة لبناء ثقافة التعايش السلمي؟.

4 كيف يمكن قراءة مفهوم التعايش في ظل التعقيدات التي تواجه السودان اليوم؟

منهج الدراسة:  استخدم الباحث المنهج الوصفي التحليلي وأحيانا الاستنباطي. 

المبحث الأول
مفهوم التعايش لغة واصطلاحا

التعايش لغة: مصدر تعايش تعايشاً، فهو متعايش، ويأتي التعايش في اللغة بمعنى: العيش على الألفة والمودة، وتعايش الناس إذا وجدوا في المكان والزمان نفسيهما، والتعايش أيضا مُجتمع تتعدد طوائفه، ويعيشون فيما بينهم بانسجام وثقة ووئام، على الرغم من أنهم مختلفون من حيث المذاهب أو الأديان أو الفئات والتعايش السلمي يعني وجود بيئة يسودها التقاهم بين فئات المجتمع الواحد بَعِيدًا عن الحروب أو العنف.

 أما اصطلاحاً هو اجتماع مجموعة من الناس في مكان معين تربطهم وسائل العيش من المطعم والمشرب وأساسيات الحياة بغض النظر عن الدين والانتماءات الأخرى، يُعرف كل منهما بحق الآخر دون اندماج وانصهار. يُراد بالتعايش، أن تلتقي إرادة أهل الأديان السماوية والحضارات المختلفة في العمل من أجل أن يسود الأمن والسلام العالم أجمع، أو أن تعيش الإنسانية في جو من السلم على ما فيه الخير الذي يعم بني البشر جميعاً دون الاستثناء، ويستند مفهوم التعايش إلى أربعة أسس:

1. أن تتوفر الإرادة اليقينية، بحيث أن تكون الرغبة في التعايش نابعة من الذات، وليست مفروضة تحت ضغوط، أيا كان  مصدرها، بشرط ألا تكون مرهونة بمصالح الآخرين، مهما تكن مسبباتها.

2. أن يكون المقصد من التعايش هو خدمة الأهداف والغايات الإنسانية السامية التي تحقق مصالح البشرية العليا، وفي مقدمتها استتباب الأمن والسلم المجتمعي.

3. التعاون من أجل تحقيق الأهداف المتفق عليها، وفقاً لخطط التنفيذ التي يضعها الطرفان في العيش الكريم (كالمعاهدات والمواثيق والاتفاقيات).

4. أن يتم الاحتكام دائماً إلى القواسم المشتركة، كالقيم والمبادئ التي لا خلاف عليها ولا نزاع حولها، وهذا ما يعزز جانب الإرادة والالتزام.

فالتعايش بين الأديان في الإسلام هو منظومة من القواعد الواضحة لحفظ المجتمعات البشرية وإبعاد الفتن عنها، كما أعلن الإسلام في مكنون آياته أن الناس جميعاً قد خلقوا من نفس واحدة، مما يعني أنهم مشتركون في وحدة الأصل الإنساني، قال تعالى: ﴿يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾ [النساء: 1]، فجميع البشر على وجه هذه الأرض يشتركون في الإنسانية، وبالتالي كفل لهم الإسلام الحق بالحياة والعيش بكرامة دون تمييز بينهم، وذلك من مبدأ أن الإنسان مكرّم لذاته، دون الالتفات إلى ديانته أو عرقه أو لونه أو منشئه، فجميع أفراد المجتمع أسرة واحدة، ولهم حقوق معينة، وعليهم واجبات، لقوله تعالى: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا﴾ [الإسراء:70]، أما الاختلاف الظاهر في أشكال الناس وألوانهم وأجناسهم ولغاتهم فليس إلا دليلا " على عظمة الله الخالق وقدرته وإبداعه في خلقه، قال تعالى: ﴿وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْعَالِمِينَ﴾ [Ar-Rum: 22]So, when there is diversity in human societies, it should be considered a natural phenomenon, and one group should not dominate another, as this creates enmity and hatred in society and stirs sectarian tensions among its members. Rather, this diversity should be a means for acquaintance, affection, and compassion among the different segments of society, and the pursuit of common interests among them, as Allah says: ﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾ [الحجرات: 13]Allah, the Exalted, indicated in the previous verse that there is no basis for superiority among people except on the basis of piety and closeness to Allah - Glory be to Him - and the extent to which His laws are applied and adhered to as brought by the prophets, peace be upon them. As for those who do not belong to Islam from other religions that came from Allah before the advent of Islam and do not believe in Allah, the Holy Quran does not regard them with contempt or as if they are not human and that they do not have rights like Muslims; rather, it views them with tolerance and kindness. It is upon Muslims to invite non-Muslims to Allah as a form of advice. If they obey, that is a blessing from Allah, and if they refuse to abandon their religion, there is no compulsion in religion as long as they do not oppose the religion of Allah or fight it, as He says: ﴿لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾ [الممتحنة: 8]. 

Islam also considers it important not to harm a dhimmi or a treaty-bound individual, if there is a covenant of protection between them and the Muslims, as the Prophet, peace be upon him, said: "Whoever kills a dhimmi will not smell the fragrance of Paradise, and its scent can be detected from a distance of forty years."The Prophet, peace be upon him, acknowledged coexistence between Islam and Christianity in the noble hadith narrated by Abu Huraira, where the Prophet, peace be upon him, said: "The prophets are brothers; their mothers are different, but their religion is one, and I am the most deserving of Jesus son of Mary because there is no prophet between me and him."Thus, mutual coexistence and respect among beliefs is a characteristic of the people of religions. Therefore, it can be said that the experience of peaceful coexistence in Sudan at the family and individual level surpasses the experiences of many countries that claim to be Christian or Islamic, as it represents one of the values of Sudanese society; it is a natural and spontaneous result of preserving the Sudanese cultural identity.

المبحث الثاني

The concept of peace linguistically and technically

Linguistically: Peace in language comes from the word 'salam' meaning innocence and well-being, and it is said that peace is safety.And a people are 'silm' and 'salam': meaning peaceful, and likewise, a woman is 'silm' and 'salam', and they reconciled: meaning they made peace.It has been read in three ways: 'salm', 'silim', and 'salam', and peace is the opposite of war, and from it is derived the term safety, and it is named so in optimism - for safety.Thus, peace is reconciliation, as Allah says: ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾ [Al-Baqarah: 208].

Technically: Peace is a natural behavior needed by every individual or group to live in harmony, coherence, affection, and tranquility, and it is part of the dynamics of the movement of the nation for the establishment of strong, cohesive, and growing communities capable of creativity, achievement, and production.

 The human soul rejects hatred, enmity, malice, and animosity, as these are matters that contradict the natural disposition that Allah has created His servants upon. Peace symbolizes dialogue and tolerance among individuals and contradicts the imposition of opinions through coercion and force.Also, peace in its positive concept is the opposite of war, which does not elevate nations but rather causes them to regress and remain at the bottom of the ladder of civilizations.Peace is the opposite of war, and it is a state in which security and tranquility prevail, and in which the individual feels safe, calm, and stable; it is indeed a fundamental factor for the advancement and prosperity of nations. Some see it as the accord that occurs among members of a closely-knit human group.Islam has called for achieving peaceful coexistence among peoples and nations because it is based on truth and justice, which is the foundation of legitimate politics, while preserving the independence and dignity of the individual.There is what is called global peace, which is the axis around which the laws and rulings of Islam revolve. Therefore, Islam's concern for justice and the establishment of its foundations is equal to its concern for peace; the more the authority of justice spreads, the more the culture of peace spreads, and vice versa. Coexistence has different patterns, including:

1. Religious coexistence: This is when individuals with different beliefs live together without conflict, disagreement, strife, or disputes, through achieving a culture of social peace and recognizing and accepting the other, and treating them in the best manner.

2. Sectarian coexistence: This is when everyone lives according to common denominators without objection to the beliefs of others, through observing the legal rules, while providing a basis of respect, debate, and dialogue to build and strengthen what is good and to forbid what is wrong and avoid it.

3. Ethnic and linguistic coexistence: In a single state, there may be several ethnicities differing in culture, customs, and traditions, so it is imperative for the authorities to provide the minimum requirements for coexistence for a dignified life among the components of society.

Accordingly, Islam has established several controls for coexistence between Muslims and followers of other religions, including:

• Pride in belonging to Islam, commitment to it, and adopting it as a way of life.

• A Muslim's preservation of their Islamic identity and avoidance of blind imitation.

• Maintaining what distinguishes them from morals and special traits.

• Ensuring that a Muslim does not experience any humiliation, injustice, or marginalization during their interactions with those of other religions under the pretext of coexistence..

• Ensuring that the nature of the relationship is mutually peaceful between the two groups, so that the Muslim is not subjected to aggression during it.

In this manner, coexistence is applied to those who live in affection and harmony, including peaceful coexistence in life regarding food, drink, and entry.If we consider the meaning of coexistence, which became prominent with the emergence of the conflict between the Eastern and Western blocs, and before the fall of the Berlin Wall and the collapse of the Soviet Union, There are three levels to this concept:

• Political - Ideology, It carries the meaning of reducing conflict or working to contain it or control the management of this conflict by opening the channels of communication necessitated by the necessities of life. 

• Economical It symbolizes the cooperative relations between governments.

• Religious Cultural CivilizedIt is the most comprehensive, specifically meaning that the will of the people of the heavenly religions and different civilizations meets to work for the supremacy of security and peace so that humanity can live in an atmosphere of brotherhood, as Allah says: ﴿ قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ [Al-Imran: 64]The verse indicates that the principle of coexistence between Muslims and the People of the Book is a universal law that only a denier can reject. Coexistence in religions stems from a doctrinal base with faith roots, prevailing among nations and peoples on the basis of justice in treatment and equality, as Allah says: ﴿لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ﴾ [Al-Hadid: 25]Muslims have applied this justice on both individual and collective levels.

 Therefore, the differences among people in their religions are God's decree in His creation, as Allah says: ﴿وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ﴾ [Hud: 118]The differences among humans in their colors, beliefs, and homelands are a law of life, so the duty of calling to Allah is to foster acquaintance and harmony. The most honored of people in the sight of Allah are the most pious, and piety is a comprehensive term for the good qualities of avoiding all actions that anger Allah, as Allah says: ﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾ [الحجرات: 13]Thus, Allah has commanded the pious to establish the foundations of religion based on justice, love, and peace, and not to use religion as a tool for division among the people of different faiths. The Holy Quran mentions that the Christians are the closest in affection to the Muslims, as Allah says: ﴿لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ﴾ [Al-Ma'idah: 82]This implies to Muslims and Christians that they should unite, show affection, and cooperate in combating evil and corruption, and raise the banner of truth in preserving social peace, which is the essence of religion. Humanity was not created on this earth except to achieve those goals, as the spread of Islam in Sudan was the first link in forming a united human group in purpose and goal. It is a homogeneous group in national perspective, where the Arab element merged with the African in a vast civilizational crucible. Therefore, all the virtues and good qualities that call for activating the commonalities between the divine religions were deeply rooted in the hearts and minds of the people, establishing social institutions based on a philosophy to deepen the values of civilizational heritage. Peaceful coexistence between religions and customs within a single political unit means the ability of different entities to affirm their existence and interact with each other for a dignified life. In this context, Christianity and Islam are two religions that completely agree that pluralism is a law of the cosmic life, falling under the purposes of Allah in His creation, and thus represents an existential reality.

The role of national governments in fostering peaceful coexistence:

 Many national governments have historically sought to crystallize the idea of coexistence to achieve the following goals:

1. Unity in bringing benefits and averting harms.

2. Unity for the freedom of belief and worship and adherence to customs and traditions that do not contradict the values of Sudanese society.

3. Achieving justice and equality in the distribution of educational and health opportunities among all components of Sudanese society.

Returning to that historical relationship between the state and religion gives us a clear and deep vision of the true relationship between religions that ensures the continuity of the social and cultural contract in Sudan. Perhaps Islam in Sudan is both a religion and a civilization, and the statement of Makram Ebeid, the Egyptian Coptic political leader, clarifies this matter when he said: 'I am a Christian in my religion and a Muslim in my homeland.'

There is no doubt that national Christians today belong to the civilization of Islam because the national Christian carries within him this civilizational heritage. The national movement in Sudan has helped build the social, cultural, and political fabric, with Muslims and Christians interacting under the umbrella of national unity. The evidence for this is that most of those who deepened the spirit of differences did not limit their disputes to the religious level but invented the issue of the Arabic language and the Latin script to separate national Christians from the Arab civilization at the linguistic level, casting doubt on the manifestations of Sudanese heritage and describing it as backward. 

Despite the attempts made by the West to remove the element of unity within the national social contract, the Sudanese society has worked to eliminate all obstacles and differences that do not help in linking the multi-faceted and multi-ethnic social fabric, which does not recognize religious differences. Throughout its distant and recent history, it has been concerned with the relationship of coexistence between Christians who lived under the Sudanese state, having rights and obligations, and they have been included in their social consciousness. Therefore, this active participation has provided social and cultural guarantees among Sudanese people; as Bernard Lewis says: 'Islam has succeeded, while Christianity has never succeeded in combining religious tolerance with faith.'.

Thus, national governments in Sudan are the crucible that includes both Muslims and Christians alike, and they have been able to eliminate the fabrications of the extremists from the West, which manifest in destruction and construction and breaking the backbone of national unity. The destruction has turned into more stability within the Sudanese nation, making the Sudanese reality a true model of a society that recognizes religious, political, and national pluralism, and the coexistence of these nationalities in a single social fabric.

 Despite the growth witnessed by churches in Sudan, the social fabric remains conservative and liberated from the complexes of race, color, and gender. The Sudanization of missionary schools has corrected much of the course of the educational movement by unifying their programs and objectives, which have worked to change the course of Sudanese social work in both Islamic and Christian aspects.

 It is a well-known axiom in sociology that human society must rely on a civilizational theory or a base derived from the history of the nation and its development, stemming from its needs and in agreement with its consciousness, customs, and characteristics, benefiting from human experiences to affirm the unity of its members, which drives them towards mutual understanding and cooperation in building civilization. The Sudanese society is based on cultural and social diversity that brings together Muslims and Christians without regard to human and environmental differences. Perhaps the framework drawn by Sheikh Muhammad Al-Ghazali for coexistence represents a sound opinion, He established three fundamental principles::

1. Agreement to exclude any word that tarnishes the greatness of Allah.

2. Agreement that Allah chooses His messengers from the people of truth and trustworthiness.

3. Acting according to what we find compatible with our heritage, thus establishing a common base among the people of different faiths.

From these principles, the concept of coexistence between religions can crystallize and strengthen its horizons, preserving its integrity, which is a common goal that unites every party in society to combat some diseases that afflict humanity, such as injustice, atheism, moral decay, family disintegration, instability, and terrorism, by respecting the rule of law and adhering to the teachings of the heavenly religions that do not recognize injustice, oppression, and persecution. Acceptance and tolerance are considered the fundamental pillars of coexistence between religions, and they are among the goals of the correct faith.

Despite the political developments in Sudan's history, the element of peaceful coexistence in Sudan represents one of the most important pillars of social construction with deep roots in the behaviors and values of the Sudanese person, with various religious, political, ethnic, and cultural affiliations. Coexistence is not a political process as much as it is a social system that accommodates a number of individuals in society who differ in their beliefs, customs, and traditions.

Therefore, coexistence among religions, cultures, and multiple customs within a single political unit means the ability of different entities to cooperate and coexist, and to accept the other or open up to him through dialogue, to enhance mutual trust leading to spontaneity in unity and purpose.

The pluralism that characterizes Sudanese society does not necessarily mean differences as much as it is not against unity. Coexistence under pluralism is a sign of social and civilizational maturity and a sign of Allah's signs in this universe. In this context, we find that Islam and Christianity agree on pluralism, as it falls under the purposes of Allah in His creation, and thus represents an existential reality that cannot be canceled or ignored. Both parties have a duty to interact positively to achieve the lofty faith principles.. 

Religion was not a factor in the political conflict in Sudan, as evidenced by its positive influence on linking the social fabric and establishing peaceful coexistence.It also propelled Sudanese affairs to a global and regional stage, as Sudan respects religious freedom, and this development allowed Sudanese people to take control of their affairs due to their connection to the element of religion. Religious coexistence is a social reality that cannot be undermined by external factors or internal practices, whether among Muslims or Christians, because it is a deeply rooted value in the consciousness and behavior of Sudanese society across its various religious and cultural affiliations. Historical reality confirms this relationship, reflected in the civilizations of Sudan that brought together Christians and Muslims alike, even though they lived under the oppressive authority of colonial rulers, all deprived of their rights. As the situation persisted, they initiated their national and constitutional movement, demanding independence from the colonizer who subjected them to the horrors of displacement and torture for those who did not comply with his orders, making their struggle in this regard arduous and lengthy.

In summary, Christianity lived under the shadows of Islam during a period of calm, security, and stability during the era of national governments, which led to the emergence of national churches that did not deviate from the characteristics of the Sudanese personality.

Chapter Three

Manifestations of Peaceful Coexistence in Sudan

 The manifestations of peaceful coexistence among religions in Sudan are as follows:

1. Individual, collective, and familial coexistence: The undeniable truth in Sudanese society is the existence of peaceful and religious coexistence between Muslims and Christians on a daily basis, starting from the Sudanese family, at the neighborhood, village, and city levels, passing through civil and official institutions. As a result of these spontaneous relationships, social, economic, cultural, and political ties emerged, through which all segments of the Sudanese people merged without discrimination based on custom, gender, or religion.

2. Guaranteeing freedom of belief and practicing rituals and protecting places of worship: National governments have sought to guarantee the freedom of religion for the People of the Book, and the first of these freedoms is the freedom of belief and worship. Every individual has their own religion and sect, and no one should be coerced or pressured to convert to Islam, as stated in the Quran: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ [Al-Baqarah: 256]Ibn Kathir said: This means do not force anyone to enter Islam, as coercion breeds aversion. Rather, whoever is guided by Allah, and has an open heart and enlightened insight, enters it with clarity, and whoever Allah blinds their heart and seals their hearing and sight, then entering the religion under compulsion is of no benefit..

3. Preserving rights and duties: This refers to the treatment of non-Muslims and their beliefs, which is a meaning of Islamic thought in terms of recognizing the other and accepting them as brothers in the state.

4. Participation in holidays and occasions: It is common in Sudanese society for Muslims and Christians to celebrate their holidays and occasions in an atmosphere of freedom and tolerance. These occasions are not isolated from both religions, as they take place in public squares, with participation from both Muslims and Christians, whether from official or popular entities. The organic and fraternal connection has a positive effect on the souls of the people of Sudan, where communication and mutual visits among neighbors and colleagues occur, making this a factor of peaceful coexistence that makes the unity of the people of Sudan a national choice. The researcher believes that the feeling of coexistence among religions is a clear reality in Sudan, and Christians and Muslims do not feel fear towards each other. If there were any fear, this phenomenon could not have reached the level of familiarity, affection, and love it has achieved.

5. Integration into social life: Social integration between Muslims and Christians in Sudan has been achieved through intermarriage, such as the right of a Muslim to marry from the People of the Book, cohabitation, shared meals, and participation in daily life, such as jobs and home building, among others. Intermarriage has been common since early Islamic history, and even Caliph Uthman ibn Affan married Na'ilah bint al-Gharafisa, who was a Christian. Similarly, Muawiya ibn Abi Sufyan married Maysun bint Badhil - thus, the Sudanese society has not been devoid of such marital relationships that affirm meanings of affection and love, as stated in the Quran: ﴿وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ﴾ [Ar-Rum: 21]

And Allah says: ﴿أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾ [الحجرات: 13]It was not surprising that religious people from Christianity accepted this slogan that allows them to express their desire for coexistence with Muslims without having to formulate an opposing stance. This relationship reflects the vitality of both religions in extinguishing the flames of disputes and closing the pages of disagreements that colonialism has spread. Customs and traditions are legacies that people have established for a long time, becoming a material behavior that society uses as a standard to measure the behavior of individuals and groups. In a society where interests are similar and motivations compete, the relationship between the shepherd and the flock is formed, providing the following:

• A spirit of love and mercy.

• Psychological and social etiquette.

• Avoiding the principle of coercion in religion.

• Following the method of dialogue in the best manner; dialogue is a means of healthy and sound openness.

• The feeling of cooperation and solidarity distinguishes Sudanese society from other societies through cooperation and solidarity among individuals of the same nation, and through the bond of common interest that strengthens the sense of fulfilling the imposed duty, which is established within the limits of individual and religious freedom. If the West has failed to protect national Christians, as demonstrated by the three major experiences that Christians in our Arab and African region have suffered as a colonial target, then national Christians have the right to seek refuge in the Lord of the Dawn whenever the hand of the West extends to them offering protection; because protection has turned into a burden upon them. The mentioned experiences have proven that national Christians are the targets, and thus they need someone to protect them under the umbrella of the relationship between religion and the state. Therefore, religion is the source of social security away from dialectical materialism. If religion is absent, doubts will arise in the conflict of interests devoid of the phenomenon of religiosity. The conflict witnessed in Sudan is not a religious conflict as some may think. This has been confirmed by various studies, and perhaps the most important aspect in this context is that religion represents a social and political institution aimed at strengthening the construction of social security in the pursuit of national unity within the framework of a national contractual perspective. Unity based on deeply rooted civilizational foundations is sufficient to preserve the social fabric and eliminate the foundations that undermine this contract. The civilizational and political ties in Sudan are the best guarantee for the sovereignty of the Sudanese personality and securing the fate of adherents of other religions.

1. Cultural and intellectual coexistence: National governments in Sudan have been concerned with culture since independence, which consists of a collection of Arab and African patterns that form a link of mutual interaction and understanding among most tribes in Sudan, which helped in the emergence of national and patriotic figures that include Muslims and Christians who contributed to highlighting national unity. Non-Muslims enjoy their national right to educate their children and enroll them in Sudanese schools, institutes, and universities, and they have the right to express their opinions and speak in their languages and dialects. They also have the right to educate and raise their children and provide social services according to their cultural levels. Sudanese culture consists of the following interpretations and indicators:

• Historical sequence: This means studying writings and manuscripts that reveal historical contributions that helped build civil peace.

• Sociology: This means studying the origins of human races and their interconnections, and understanding the civilizational impact on the similarity of customs and traditions.

• Geographical environment: This means understanding the extent of the influence of Sudanese culture by the Arab Muslim and African Christian elements, and their interaction with Sudanese society. 

1. Religious coexistence at the state level: The constitutions of Sudan during various national governments have affirmed the freedom of religion and belief. In this context, Article 24 of Chapter Two of the Sudanese Constitution of 1998 and 2015 states that every person has the right to practice their religious beliefs and disseminate them through worship, education, or performing rituals or ceremonies without causing harm or offense to the feelings of others.This general constitutional principle results in the freedom of religion for all individuals in Sudanese society, and thus there has been no violation of the balance of justice regarding religious rights, which strengthens social cohesion. Thus, national governments have sought to play a positive role regarding the rights of citizenship for Christians, considering it a legitimate right for adherents of other faiths, including:

• The state allowed Christians working in state institutions and others to practice religious rituals, especially during holidays.

• The state granted exemptions to some Christians for water and electricity bills, especially in places of worship, and this is an appreciated act of the state's care for its citizens based on principles of justice and equality.

• Christians enjoy the freedom of education at all levels in all public and private schools, with direct support from the state through the accreditation and supervision of the Christian education curriculum by the Ministry of Education.

• Christians have the freedom to hold missionary exhibitions throughout Sudan, especially the Bible exhibition.

• The state granted Christians the right to enjoy high-quality media services, under the supervision of the World Council of Churches.

1. Personal Status Law: Personal status deals with personal and collective matters related to engagement, marriage, divorce, inheritance, gifts, wills, and others. Since Sudan is a Sharia state, personal status must be considered, so these rules were left to the adherents of religions, allowing each religion to practice its personal law according to belief and custom, as Article 9 of the Permanent Constitution of the Republic of Sudan of 2011 states that Islamic Sharia and custom are the main sources of legislation in Sudan.

2. Coexistence in the economic field: Islam has guaranteed non-Muslims the right to work, trade, and own land, and this right has been crystallized by allowing many churches to engage in commercial activities and exempting them from some social services, providing some assistance and granting them the right to own investment lands.

3. Coexistence and cooperation in the political field: The political developments that emerged on the Sudanese political scene after World War II in 1945 significantly contributed to the transfer of administration from colonizers to nationals, and the first Sudanese parliament was opened in January 1954, followed by the declaration of independence in January 1956, which played an important role in changing the course of church activity in Sudan.Missionary missions attempted to embody the idea of local churches to achieve the greatest degree of missionary political cooperation, leading to the emergence of several churches that formed a significant part of the Christian presence in Sudan, and global churches began to speak of a revival of the church in Sudan towards the end of the third millennium, where Clive Calver, president of World Relief, issued a call stating: "The church in Sudan is the fastest-growing church in the world... etc."Despite the power imposed by colonialism to instill a spirit of division among Sudanese citizens, the national bond remains strong, as Sudan is a country of multiple religions, cultures, and customs, which has granted this specificity to Muslims and non-Muslims the right to natural citizenship in practicing their political activities away from the destructive table of war as a means of religious coexistence, as well as granting them equal rights and duties without discrimination among the elements that form the Sudanese identity, and the Constitution of Sudan has guaranteed them the right to hold public and constitutional positions in the state in addition to the right to vote and run for office.Islam in Sudan is the essence of the nation and its ideology and the guiding methodology for its thought and work in all fields of humanity, to create a bond of belonging and loyalty to God, which is above all else.

 Sudanese culture is an ethnic national culture that does not recognize the individual, family, or tribe as much as it recognizes the collectives that mean employing those units within the framework of national identity, thus intertwining the concepts of culture, heritage, and religion with the issue of unity and identity in Sudan.

Chapter Four

The Concept of Hatred in Language and Terminology

Hatred or aversion or loathing or animosity or detestationis feelings accompanied by intense violence or repulsion and enmity, or lack of sympathy for individuals, and the hater can build their thoughts and feelings on fear and lack of security and reassurance, and sometimes the term "hatred" is used as an exaggeration to describe something that the other person cannot tolerate. Ibn Ashour said: "Hatred: aversion and the natural repulsion from something, and similarly, hatred in the correct sense."As for loathing, meaning hatred, it is the opposite of love, from loathing something, meaning to detest and hate it, and loathing and detestation: intense hatred, and the people loathe each other: they detest each other.It is said that the term "hatred" is used to describe injustice or prejudice, bias or condemnation towards a group or class or group of people, which is what is referred to as racism.UNESCO defines it as expressions that incite harm, especially discrimination or aggression or violence according to the targeted objective.

René Descartes sees hatred as the perception that there is something bad in society with the desire to withdraw from it, and Aristotle viewed hatred as the desire to exterminate the hated being.Others have said that malice and hatred are bad ideas associated with an external cause and often lead to the destruction of both the hater and the hated.

 However, some sociologists see hatred as a deep emotional feeling that may be temporary or permanent and often directed against a specific group of people or a particular class such as a tribe or family or others. Hatred is often associated with many feelings such as anger, violence, and acting in an aggressive manner, and often drives the hated to become saturated with extremism and excess. All definitions agree that hate speech is strong and irrational feelings of contempt and enmity or hatred, and an emotional language of insults, slander, humiliation, and defamation that does not rely on objective arguments and evidence but rather incites feelings and emotions towards the targeted individuals.

 Thus, some media outlets have significantly contributed in recent years to sowing hate speech and violence, just as prejudices have dominated media content; everything in life has positives and negatives. To benefit from various communication channels, we must acquire the positives such as: creating psychological and spiritual closeness, cooperating in facilitating life affairs, serving common goals, and communicating to exchange opinions and ideas, knowing the cultures of peoples and bridging the gaps between concepts and practicing activities that help communicate with others, and innovating creative projects that help achieve community growth..

 In addition to avoiding the negatives, which are represented in users' lack of social responsibility, insufficient oversight, the prevalence of rumors and exaggeration in reporting events and news, loss of respect during discussions, lack of acceptance of differing opinions, and the transmission of false and negative ideas. 

Therefore, the researcher believes that the term hatred is one of the negative uses that have contributed to the destruction of Sudanese society as it has become a culture in the hearts of haters among all factions in the absence of an objective vision to resolve disputes arising from some social violations and adherence to a culture of superiority.

Many believe that hate speech is a form of freedom of expression of public opinion, but it takes another direction aimed at attacking a person or group through incitement to violence or bias based on certain traits, such as race, religious affiliation, gender, disability, sexual orientation, and so on. Some consider it part of the freedom of opinion in acceptance or rejection, and they differ between legislating it and prohibiting it, depending on personal or collective mood. Based on this claim, hate speech patterns can be formulated based on the following considerations::

• Incitement to aggression:Such as personalizing matters, and the potential for incitement to hostility and immediate revenge. 

• Incitement to violence:Such as directing words that may lead to inflaming feelings, and executing an attack in the near or distant future such as genocide, physical torture, bullying, and other forms of hatred. 

• Making accusations without evidence or justification: Such as directing statements aimed at threats and warnings intended to be executed in the future or insults and disdain and belittling, or stigmatizing and devaluing the other. 

• Defamation and slander: Both may occur by any means of social media, especially Facebook and Twitter and some other applications.

All of this has led to the emergence of new cultural values that are unfamiliar in Sudanese society, as the refusal to follow immediate and direct action aimed at preventing further acts of domestic terrorism and in the face of recurring incidents has exacerbated the involvement of some politicians and leaders in acts of violence. We can distinguish between freedom of expression and hate speech through several points, the most prominent of which are:

• The purpose of hatred versus freedom of expression:  Freedom of expression allows people to discuss their beliefs and ideas openly, with some restrictions, while hate speech incites harm to others or acts of violence against them, without respecting the limits, laws, and regulations.

• Encouraging discussions: Freedom of expression encourages dialogue by presenting the issue objectively to reach logical competencies in light of commitment to ethical and professional values, while hate speech promotes violence by deliberately insulting others and supporting discriminatory racial or sectarian acts.

• Impact on society: Freedom of expression helps in the development of society. On the other hand, hate speech creates divisions, oppositions, and unnecessary movements within society due to aggressive content, which may lead to further deterioration of the community. 

• Impact on self:Publicly declaring racism or hatred of others under hate speech can harm all components of society. Meanwhile, those who engage in freedom of expression are generally not socially punished, as they are careful not to cross boundaries.

Chapter Five

The effects of hate speech on Sudanese society.

What is happening today in our Sudanese society raises a lot of concern, as we find some people not paying attention to the religious obligations that call for acquaintance and harmony, but rather believe that they have absolute freedom to practice their various life requirements in whimsical ways.

 If we want to get out of the predicament of these channels, we must all bring to mind our intentions, so as not to waste time or speak in a language of superiority; those who incite hate speech have forgotten that believers are allies of one another, as Allah says: ﴿هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ﴾ [Surah Al-Hashr: 2].. And although every individual has the right to use social media channels as they please, especially when interacting with events, what we observe today is astonishing and strange, especially in light of the recent protests that swept the Sudanese state. The person living through the events can depict or write about them, and can even adapt themselves to them, which is what is called social communication. In reality, sending images and comments that incite hatred represents an inevitable danger, thus the absence of legal and legislative controls regarding individual and collective practices has contributed to the emergence of the negative effects we are about to mention, leading to a fracture in relationships among the components of Sudanese society, which has been characterized throughout its history by social peace. Among the most important of these effects are:

1. The spread of a culture of slander and discrimination among the components of Sudanese society. 

2. Mastery of a culture of hatred and envy among tribal ethnicities in Sudan.

3. The spread of social diseases such as violence, bullying, and malicious rumors, which have devastated the community and threatened its cohesion.

4. Loss of security and safety in society, as it has also contributed to the spread of a culture of revenge, which has led some individuals to feel that they have no right to citizenship, and some have begun to seize opportunities to harm others in hopes of gaining land or money. Others live in a state of constant, unending anxiety. 

5. Loss of the bond of familiarity, cooperation, and coexistence in a single community. 

6. Loss of trust among community members, as it is rare to find someone who trusts another.

7. Absence of justice in obtaining rights.

Chapter Six

How to confront the danger of hate speech

Social media bears a significant responsibility in directing or extinguishing the flames of hate speech by instilling and promoting values of tolerance and cohesion and spreading a culture of love and peace among the different components of society. It is essential that the messages sent to recipients adhere to a code of ethical and professional conduct that rejects speeches that incite hatred, exclusion, and animosity, and calls for sedition, and prohibits the dissemination of propaganda news intended to inflame animosity. Additionally, monitoring media materials that may contribute to the growth of exclusionary thought and undermine the culture of human brotherhood is necessary, and there is a need to work on guiding media discourse towards establishing the foundations of security and social peace. All of this will not be achieved without a serious attempt to create a comprehensive, unified, and effective strategy to confront ideas that promote racial tensions through media platforms. Also, providing spaces for dialogue and discussions with wisdom, good advice, and better arguments, and presenting the best means of dignity, respect, and recognition of others, as well as supporting the media sector with programs characterized by objectivity and logic, addressing the sentiments of diversity and pluralism, to represent all segments of Sudanese society, especially marginalized communities that are often subjected to unjust exclusionary speeches. Therefore, it is essential to establish a preventive role to protect Sudanese society through laws that combat discrimination and hatred and apply them in a way that ensures peaceful coexistence and respect for others, and prevents racism in its various forms and manifestations. Thus, diversity in society is a commendable and natural matter, and building harmonious communities that live in peace is not just aspirations or desires of peoples but is a right of citizenship and dignified living. 

Among the most important approaches to confronting hate speech are:

• The political approach: Political practice is considered one of the most dangerous doors where open hostility appears between yesterday's and today's factions, which requires effective controls to limit the dangers of hate speech, the most important of which are:

1. Enhancing national mechanisms to combat hate speech in coordination with various media institutions, and providing periodic reports on the progress of programs.

2. Regulating media discourse through content and substance.

3. Removing content related to hate speech and incitement according to national and international legislation while ensuring transparency.

4. Governments and media ministries must be vigilant in receiving warning signals related to hatred and violence.

5. Granting various components of society their right to practice their religious rituals freely and their right to use their own language in various media platforms while preserving the nationality of the Sudanese state.

6. All segments of society should have a voice in political life and a right to make decisions (the constitution).

7. Politicians should refrain from using ethnicity, religion, and sectarian affiliations by sending messages that incite hatred and exclude others in appointments and elections.

• The legal approach: This means enhancing judicial and legislative mechanisms in cases that call for incitement and hatred of others, and encouraging victims from marginalized or oppressed groups to present their grievances. Therefore, legal controls must be established in the state to adhere to professionalism, criminalize the dissemination of hate speech, and enact legislation in all institutions to raise awareness of the dangers of hate speech on communities, and activate professional ethics in organizations and institutions to reject hate speech, as well as emphasize the importance of respecting different cultures, customs, traditions, and beliefs, in addition to eliminating everything that reinforces the idea of hatred.

• The educational approach: This involves activating the role of education in addressing and building capacities to confront hate speech through the following:

1. Instilling civic values and integrating them into educational curricula.

2. Designing programs that align with the concept of national unity.

3. Raising awareness of the importance of social peace and promoting a culture of peaceful coexistence and acceptance of others.

• The social entry point: The dissemination of values of citizenship and equality, supporting dialogue, peaceful coexistence, diversity, and acceptance of differences among diverse groups is a realistic necessity for maintaining social cohesion. Additionally, planning social and economic policies aimed at creating conservative communities and an unproductive environment for hate speech addresses the root causes and driving factors that sow the seeds of discord, through consideration of social and economic justice, maintaining community and family security, reducing poverty, providing employment opportunities, and ensuring the quality of health and educational services, while preserving the social environment and eliminating dominance and advocating for migration and alienation... etc. It is also emphasized that freedom of expression is a fundamental human right but is not absolute, and it is considered an essential element for building stable, secure, and democratic societies.

Conclusion

The study confirmed that Islam, as a heavenly religion, is based on fixed and clear principles that call for peaceful coexistence and harmony to serve humanitarian goals, the most important of which is promoting a culture of social peace, and it calls for deterring aggression, injustice, and persecution among individuals and groups. Despite the conflicts, disputes, and wars that have occupied the Sudanese identity throughout its long history, the predominant characteristic of these conflicts is not related to religious strife as much as it is conflicts over power.

The study also concluded that hatred represents one of the human emotions that may manifest its effects as a result of experiencing some situations that violate the norms of security and safety in society, such as loss of trust between individuals or groups, or infringement on the rights of others, or other reasons regardless of the objective and logical reasons that lead to hatred.

 This has led to a loss of reassurance and stability and a feeling of hostility, and sometimes to depression and psychological anxiety in facing challenges.

Key recommendations:

1. The necessity of investing in peaceful coexistence relationships to build national unity.

2. Reevaluating coexistence relationships between Muslims and non-Muslims for the good of humanity.

3. The necessity of formulating a methodology to build a foundation for coexistence among the components of the Sudanese people according to a comprehensive scientific methodology.

4. Directing religious and media discourse towards building commonalities among religions in Sudan.

5. Highlighting the concept of peaceful coexistence and its renewable capacity to draw better horizons through rejecting hate speech, extremism, and selfishness.

6. Benefiting from the manifestations of plurality and diversity in building bridges of mutual cooperation among different nationalities.

Sources and references

• Islam and Cooperation between Religions in the Horizon of the 21st CenturyAbdul Aziz Othman, 1st edition, Wahba Library, Cairo.

• Islam, Mohamed Abu Zahra, 1st edition, Al-Malayeen Publishing House, Cairo, 1987.

• History of Civilizations in the 19th Century, Robert Shneidb, 3rd edition, translated by Youssef Asaad and Freedman, Beirut.

• Missionary Work in the Triangular Capital, Hassan Maki, 1st edition, undated.

• The Collection of Language, Ibn Durayd, undated, Dar Al-Amal, Cairo, 1st edition. 

• On the Islamic Foundation of Social Sciences, Mohamed Qutb, Dar Al-Shorouk, 1st edition, 1998.

• Sins in the View of Islam, Afeef Abdul Fattah Tabara, 1st edition, Dar Al-Fikr, Beirut, 1976.

• Studies in Sudanese Society, Kamal Al-Dosouqi, 1st edition, Dar Al-Fikr Al-Arabi, Beirut, 1973.

• Sahih Al-Bukhari, Ibn Hajar Al-Asqalani (1968), Hadith No. 1434, Vol. 2, Cairo, 3rd edition.

• Islamic and Christian Relations, Tariq Metri, 1st edition, Dar Al-Andalus, Kuwait, 2005.

• Islamic Issues, Mohamed Al-Ghazali, 2nd edition, Dar Al-Sahwa Publishing, Cairo, 1997.

• The Tongue of the Arabs, Ibn Manzur, 2nd edition, Vol. 12, Dar Al-Ilm, Cairo, 2nd edition, Vol. 12, 1985.

• Mukhtar Al-Sahih, Muhammad ibn Abi Bakr Al-Razi / Edited by Mahmoud Khater, 1st edition, Lebanon Library for Publishing, Beirut, 1995.

• Summary of Ibn Kathir's Interpretation, Ismail ibn Kathir (no date) Edited by Muhammad Ali Al-Sabouni, Dar Al-Qalam, Beirut, 5th edition.

• Christianity in Sudan, Victor Sahab, 1st edition, Khartoum.

• The Illuminating Lantern, Al-Maqri, 1st edition, Al-Maktabah Al-Asriyah, Cairo.

• Features of Sudanese Society, Hassan Najila, 1st edition, Sudanese Book House, Khartoum, 1950. 

• "Coexistence, beyond intractability, Retrieved 4/6/2021. Edited.

• Bronx Partners for Healthy Communities, Cultural Sensitivity: Respect for People Strength, Culture and Knowledge, Page 4. Edited.

• World service, Friday July 24/1998, world relief is the international assistance arm of the national association of Evangelicals.

Table of Contents

Conclusion and Recommendations

Conclusion and Recommendations

"Hatred is a looming danger for everyone, and therefore combating it must be an obligation for all..."

• United Nations Secretary-General: Antonio Guterres.

Because hate speech is on the rise, and because it affects not only targeted individuals and groups but also societies as a whole, this conference was held.

In our efforts and belief in the necessity of confronting hatred and promoting human rights such as respecting dignity, equality, and peace, and enhancing dialogue between religions and cultures, leading to communities free from violence, discrimination, conflict, and tension.

We recommend a number of recommendations that contribute to reducing and confronting hate speech, which are:

• Benefiting from previous meetings and experiences in this field (combating hate speech).

• Focusing on practical and direct recommendations regarding combating hate speech.

• Understanding the factors that drive individuals to adopt hate speech to express themselves.

• Paying attention to the shared collective responsibility to confront and limit hate speech, and not limiting it to individual responsibility.

• Creating a joint strategy that brings together the private sector, public sector, and civil society in the state, establishing a roadmap that involves teachers, religious leaders, media institutions, and those exposed to hate speech.

• Deriving strategies and examples from the approach of the Holy Quran and the Sunnah, which contribute to raising awareness about Islamic values, correcting misconceptions about Islam, and demonstrating the tolerance of this religion while encouraging dialogue between religions.

• Strengthening educational curricula with topics and historical figures that advocate for combating hate speech and promote freedom of expression, non-discrimination, and acceptance of others. 

• Encouraging official and unofficial institutions to engage in interfaith and intercultural dialogue through academic exchanges, television programs, and others.

• Exchanging regional Arab experiences in combating hatred by documenting and publishing personal experiences and positive, successful community initiatives.

• Devoting efforts and research resources to understanding and forms of combating hate speech against Muslims in Europe and its connection to Muslim migrants and refugees, and monitoring and publishing successful models.

• Establishing awareness and guidance programs that help Muslim youth combat hate speech and enable them to express their religious identity without facing discrimination and violence.

• Instilling the concept of religious diplomacy and raising awareness about it among official and unofficial institutions, to play a more pivotal role in deepening the understanding of shared values among religions that help combat hate speech.

• Reforming religious discourse in official and unofficial institutions to be based on partnership rather than exclusion and singularity.

• Encouraging official and unofficial entities to allocate special budgets in countries to create programs for integrating all segments of society and recognizing them as an integral part of the state, equal in rights and duties.

• Monitoring social media platforms and adopting regulations to prevent hate speech and incitement to violence while protecting the exercise of freedoms and expression.

• Launching continuous campaigns in real life or through social media platforms that contribute to reducing hate speech against women, people with disabilities, or other groups in society.

In conclusionall these recommendations can be implemented by leveraging social media and media outlets, improving educational curricula, and each individual fulfilling their role. This is a moral duty that is not limited to politicians, religious leaders, or media figures, but rather starts from the foundation of society, which is the family, and extends to the head of state.