萨达特对和解梦想的追求变成了对殉道的选择

 

萨达特的国内挑战由于1952年的革命者的不安而变得更加复杂，他们自那时起就以军队的威望和纳赛尔唤起群众激情的能力为基础进行治理。

尽管萨达特进行了一些政治改革--名义上是用1976年的多党选举取代了一党制，并利用公民投票来规避国民议会，但他并没有从根本上改变自由军官政府的宪法，该宪法体现了专制统治，而且他还保持了军事精英的统治地位。

萨达特感觉到了反对派的增长，他不顾一切地采取了他一贯的策略，即通过与对手正面交锋来对付他们。

他镇压了言论自由，解散了学生会，并禁止了宗教极端主义的载体。

 

Sadat’s domestic challenges were compounded by the disquiet among the 1952 revolutionaries who had since governed on the basis of the army’s prestige and of Nasser’s ability to evoke mass passions. Although Sadat undertook some political reforms – nominally replacing the single-party system with multi-party elections in 1976 and using referenda to circumvent the National Assembly – he had not fundamentally altered the constitution of the Free Officers’ government, which enshrined authoritarian rule, and he had also maintained the dominance of the military elite. Sensing the growth in opposition, Sadat, out on a limb, followed his usual tactic of dealing with opponents by confronting them head-on. He clamped down on free speech, dissolved student unions and banned vectors of religious extremism.[209]

 

在这个过程中，萨达特缩小了他周围的群体，发现自己处于一个典型的两难境地。

他与意识形态多数派的冲突越深，他的支持越浅，他的处境就越不稳定。

1981年9月，在穆斯林和科普特人的暴力事件发生后，萨达特进行了大规模逮捕，监禁了1500多名活动家。

 

In the process, Sadat shrank the group of those around him, finding himself in a classic dilemma. The deeper his conflict with the ideological majority, and the shallower his support, the more precarious his situation became. In September 1981, after a summer of Muslim–Coptic violence, Sadat carried out mass arrests, imprisoning more than 1,500 activists.[210]

He even detained both the Coptic Pope and the Supreme Guide of the Muslim Brotherhood.[211]

 

宗教极端主义的稳定增长给萨达特的国内计划带来了一个核心悖论。

正如一位当代观察家所说，"[萨达特]

为了实现他的梦想，越是想要自由和民主，他就必须对民众要求恢复伊斯兰教传统的要求更加关注和回应。”[212]

他对和解梦想的追求变成了对殉道的选择。

 

The steady growth of religious extremism posed a central paradox for Sadat’s domestic program. As one contemporary observer put it, ‘the more liberal and democratic [Sadat]

wants to be in order to carry out his dream, the more attentive and responsive he must become to popular demands to revert to the tradition of Islam’.[212]

His pursuit of the dream of reconciliation turned into a choice for martyrdom.