|Libya Table of Contents
Under the revolutionary government, the role of orthodox Islam in Libyan life has become progressively more important. Qadhafi is a highly devout Muslim who has repeatedly expressed a desire to exalt Islam and to restore it to its proper--i.e., central--place in the life of the people. He believes that the purity of Islam has been sullied through time, particularly by the influence of Europeans during and after the colonial period, and that its purity must be restored--by such actions as the restoration of sharia to its proper place as the basis of the Libyan legal system, the banning of "immodest" practices and dress, and the symbolic purification of major urban mosques that took place in 1978.
Qadhafi also believes in the value of the Quran as a moral and political guide for the contemporary world, as is evident from his tract, The Green Book, published in the mid-1970s. Qadhafi consideres the first part of The Green Book to be a commentary on the implications of the Quranic injunction that human affairs be managed by consultation. For him, this means direct democracy, which is given "practical meaning" through the creation of people's committees and popular congresses. Qadhafi feels that, inasmuch as The Green Book is based solely on the Quran, its provisions are universally applicable--at least among Muslims.
Soon after taking office, the Qadhafi government showed itself to be devoutly fundamentalist by closing bars and nightclubs, banning entertainment deemed provocative or immodest, and making use of the Muslim calendar mandatory. The intention of reestablishing sharia was announced, and Qadhafi personally assumed chairmanship of a commission to study the problems involved. In November 1973, a new legal code was issued that revised the entire Libyan judicial system to conform to the sharia, and in 1977 the General People's Congress (GPC) issued a statement that all future legal codes would be based on the Quran.
Among the laws enacted by the Qadhafi government a series of legal penalties prescribed during 1973 included the punishment of armed robbery by amputation of a hand and a foot. The legislation contained qualifying clauses making its execution unlikely, but its enactment had the effect of applying Quranic principles in the modern era. Another act prescribed flogging for individuals breaking the fast of Ramadan, and yet another called for eighty lashes to be administered to both men and women guilty of fornication.
In the early 1970s, Islam played a major role in legitimizing Qadhafi's political and social reforms. By the end of the decade, however, he had begun to attack the religious establishment and several fundamental aspects of Sunni Islam. Qadhafi asserted the transcendence of the Quran as the sole guide to Islamic governance and the unimpeded ability of every Muslim to read and interpret it. He denigrated the roles of the ulama, imams, and Islamic jurists and questioned the authenticity of the hadith, and thereby the sunna, as a basis for Islamic law. The sharia itself, Qadhafi maintained, governed only such matters as properly fell within the sphere of religion; all other matters lay outside the purview of religious law. Finally, he called for a revision of the Muslim calendar, saying it should date from the Prophet's death in 632, an event he felt was more momentous than the hijra ten years earlier.
These unorthodox views on the hadith, sharia, and the Islamic era aroused a good deal of unease. They seemed to originate from Qadhafi's conviction that he possessed the transcendant ability to interpret the Quran and to adapt its message to modern life. Equally, they reinforced the view that he was a reformer but not a literalist in matters of the Quran and Islamic tradition. On a practical level, however, several observers agreed that Qadhafi was less motivated by religious convictions than by political calculations. By espousing these views and by criticizing the ulama, he was using religion to undermine a segment of the middle class that was notably vocal in opposing his economic policies in the late 1970s. But Qadhafi clearly considered himself an authority on the Quran and Islam and was not afraid to challenge traditional religious authority. He also was not prepared to tolerate dissent.
The revolutionary government gave repeated evidence of its desire to establish Libya as a leader of the Islamic world. Moreover, Qadhafi's efforts to create an Arab nation through political union with other Arab states were also based on a desire to create a great Islamic nation. Indeed, Qadhafi drew little distinction between the two.
The government took a leading role in supporting Islamic institutions and in worldwide proselytizing on behalf of Islam. The Jihad Fund, supported by a payroll tax, was established in 1970 to aid the Palestinians in their struggle with Israel. The Faculty of Islamic Studies and Arabic at the University of Benghazi was charged with training Muslim intellectual leaders for the entire Islamic world, and the Islamic Mission Society used public funds for the construction and repair of mosques and Islamic educational centers in cities as widely separated as Vienna and Bangkok. The Islamic Call Society (Ad Dawah) was organized with government support to propagate Islam abroad, particularly throughout Africa, and to provide funds to Muslims everywhere.
Qadhafi has been forthright in his belief in the perfection of Islam and his desire to propagate it. His commitment to the open propagation of Islam, among other reasons, has caused him to oppose the Muslim Brotherhood, an Egyptian-based fundamentalist movement that has used clandestine and sometimes subversive means to spread Islam and to eliminate Western influences. Although the brotherhood's activities in Libya were banned in the mid-1980s, it was present in the country but maintained a low profile. In 1983 a member of the brotherhood was executed in Tripoli, and in 1986 a group of brotherhood adherents was arrested after the murder of a high-ranking political official in Benghazi. Qadhafi has challenged the brotherhood to establish itself openly in non-Muslim countries and has promised its leaders that, if it does, he will support its activities.
Qadhafi has stressed the universal applicability of Islam, but he has also reaffirmed the special status assigned by the Prophet to Christians. He has, however, likened them to misguided Muslims who have strayed from the correct path. Furthermore, he has assumed leadership of a drive to free Africa of Christianity as well as of the colonialism with which it has been associated.
Source: U.S. Library of Congress