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WEEKLY NEWSLETTER
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Libya
Index
In April 1973, Qadhafi launched the five-point Cultural
Revolution
(see Political Ideology
, this ch.). Among the points was
the replacement of existing laws by sharia. In a speech on April
28, he asked University of Benghazi law students to help revise the
legal codes and repeatedly emphasized the principle of the primacy
of Islamic law over other jurisprudence. The traditional religious
establishment gave initial support to Qadhafi's restoration of
Islamic jurisprudence, but it soon started to oppose his actions,
accusing him of pretensions.
First, Qadhafi challenged the traditional role of the ulama
(Islamic jurists or scholars) as expert interpreters of the Quran.
Because the Quran is written in Arabic, argued Qadhafi, anyone who
knows Arabic can understand it. As did Martin Luther's
Protestantism, Qadhafi's interpretation of Islam recognizes no need
for intermediaries between God and humans.
Furthermore, Qadhafi in effect arrogated a new role to himself-
-that of a mujtahid, a Muslim jurist who renders decisions
based on the opinions of one of the four legal schools of Islam. In
this case, Qadhafi sought to reinterpret the Quran in light of
modern conditions and current needs. His insistence on the
necessity to sweep aside virtually the entire body of Islamic
commentary and learning, including the hadith (the Prophet
Muhammad's sayings and precedents based on his behavior), and to
limit the legitimate sources of legislation to the Quran alone has
caused misgivings throughout the Islamic world.
Moreover, Qadhafi's interpretation of Islam was considered
radical. He considered the Quran to be the only source of sharia
and community. As did other Muslim reformers, Quran saw deviation
from "true" Islamic teachings as the cause of the weakness of
Islamic lands, including Libya. Like them, he also called for a
return to the source, the Quran. But unlike most other reformers,
Qadhafi excluded the hadith and the sunna (the lifestyle and deeds
of the Prophet) as reliable sources of legislation. By questioning
the authenticity of the hadith, Qadhafi has in effect dismissed the
entire edifice of traditional fikh (Islamic jurisprudence).
As one scholar, Ann Elizabeth Mayer, put it, "discrediting the
hadith entails rejection of by far the greater part of Islamic
law." In essence, Qadhafi rejected taqlid (obedience to
received authority, i.e., the revelation of God to the Prophet
Muhammad) in favor of ijtihad (the right to interpretation).
In 1977 Qadhafi took yet another unprecedented, no less
controversial step, altering the Muslim calendar. Instead of
starting from the date of the Prophet's migration to Medina, the
year began with the date of the Prophet's death. Shocked by
Qadhafi's radical reinterpretation of Islam, the ulama accused him
of heresy. Characteristically, however, the Libyan leader was
undaunted.
The confrontation with the ulama began in the mid-1970s, when
they criticized some aspects of Qadhafi's increasingly
idiosyncratic and radical ideology. In 1977, for example, the grand
mufti (chief religious judge) of Libya criticized the sequestration
of private property, which resulted from the new law prohibiting
the ownership of more than one house.
The clergy were upset because, in effect, The Green Book
was displacing sharia as the blueprint for Libya's political and
social development. Furthermore, inasmuch as the Third Universal
Theory is purportedly a relevant model for non-Muslim Third World
countries, the theory's reliance on Islamic precepts had to be
diluted
(see Third Universal Theory
, this ch.).
Accusing the ulama of siding with the upper classes, in
February 1978 Qadhafi warned them against interfering in the
regime's socialist policies. A few months later, some mosques were
seized and their imams (prayer leaders) replaced by more compliant
ones. To undermine further the legitimacy of the religious leaders,
Qadhafi blamed the grand mufti for failing to declare a
jihad (see Glossary)
against the Italians during the 1930s. Qadhafi's
relentless attacks on the traditional religious establishment
succeeded in eroding it hitherto lofty status, thereby removing a
powerful center of opposition to regime-sponsored changes.
Apart from conflicts with the traditional religious hierarchy,
Qadhafi had a longstanding conflict with the Muslim Brotherhood and
other fundamentalist groups, whose membership went into exile or
underground during Qadhafi's tenure. In March 1987, it was reported
that nine Muslim dissidents, members of a little-known group called
Holy War, were executed for plotting to assassinate Soviet
advisers. A revolutionary committee member was assassinated in
Benghazi in October 1986 by the hitherto unknown Hizballah (Party
of God). As a result, the revolutionary committees began to monitor
more closely than before the activities of the mosques, the imams,
and the fundamentalists. The country's forty-eight Islamic
institutes reportedly were closed in late 1986, apparently to stem
the tide of religious, particularly fundamentalist, opposition.
Data as of 1987
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