Muammar al-Qathafi writes:
“All traditional Systems of hierarchical authority, reject Divine Authority, and therfore do not possess Divine sanction.
The direct rule of the masses (JAMAHIRIYA) is a sacred trust. It is God’s rule through his human creation. It stands by God’s absolute Sovereignty. Mohammed was a Prophet—not a King—He did not therefore appoint a successor. Jesus was a King, and looked upon Simon, asking ‘Who do you say I AM?’ ”
_________________________
[Jesus (being the Messiah) had a successor in SIMON-PETER and each Pope therafter]....
(Muammar Ausikm Fajr prayer and pray and read the Quran and the Lord saves honorable. either Jerdan: if any …)
_______________
The following is again QUOTED from Mu'ammar al-Qathafi:
"....THE DIVINE CONCEPT OF ISLAM AS IT IS DRAWN FROM THE HOLY QURAN"...
"You believe here that Muslims are the disciples of the prophet Mohammed. Now according to the Quran, this belief is incorrect. It appears that certain verses that I am about to quote to you that Muslims are not solely the disciples or the initiates of the Prophet Mohammed. The Quran states that Muslims are initiates of all the Heaven-sent monotheistic religions mentioned in the Holy Book of Islam. What I am putting forward is far from being my own personal interpretation; nor is it the result of pouring over philosophical studies, burning the midnight oil: these are quite simply extracts from the Quran.
"In other words, all who believed in One God were already Muslims even before the advent of the Prophet Mohammed. It is similarly evident that all monotheists who adore the One God are Muslims, from the moment they submit to the Almighty, the All powerful. Here without doubt, is the divine idea of Islam. It is written in the Quran,
'Say, we believe in God, in the Revelation given to us, in Abraham, Issac, Ishmael, Jacob and the Tribes, in the Revelation given to Moses and to Jesus, and in that given to all the Prophets, by their Lord. We must make no difference between one or the other, and we submit ourselves to the God of Islam.'
"It is clear from the verse that I have just quoted, that there is no difference between Jesus, Moses, Mohammed or Abraham, Issac, Jacob or Ismael, for all were Muslims in the etymological sense of the word. When one is a Muslim, apart from faith in a single God one is bound to believe in all the prophets named in the Quran. And there is no distinction to be made between Mohammed, Abraham, and Noah and the others: this is montheism.
"For God is not only the Creator of the Muslims, or of the Christians, or of the Jews. He is God of the entire Universe. He does not look upon His people as we do: He considers us all equal in His sight. here again, the divine concept of Islam is supported by the words of the Prophet when he says, 'So, if they believe as you believe they are without doubt upon the right road, but if they turn away from it, it is they who will be in schism.'
"Consquently, if they believe in all Mohammed believes (and he believes in all the prophets preceding him), and if they believe in Mohammed as the last of the Prophets, Christians and Jews will be saved and will achieve Eternal Life in the Hereafter.
"This is why we feel it our duty to enlighten Christians and Jews, for the verse I have quoted speaks of redemption for all those that believe what Mohammed believed. If nowadays a Christian contests the verse in Question (which enjoins the faithful to believe in all the Holy Prophets and in all the Holy Books and in One God), this same Christian is contradicting his own faith: his belief is unfounded and he must change it in order to become a true believer. If he does not correct himself, he will be judged on the Day of Resurrection and will pay for his fault.
"All the verses we speak-of were revealed by God at a time when fierce discussions were in progress between the Prophet Mohammed and his disciples on the other hand, and the adherents of earlier religions, Christian and Jewish on the other. In those days, Christians as well as Jews had great difficulty in believing Mohammed's message, for they themselves had already received their message from on High. Such an attitude is readily understandable, for it stems from the attachment which all human beings have for their own beliefs. There were never-the-less, Christians and Jews, who recognised that Islam was the natural and logical development of God's revelations as they were at an earlier epoch. Such people not only accepted and welcomed Islam, but also proclaimed, and proclaimed rightly, that they had always been Muslims.
"...The Muslim religion, as it was revealed to the Prophet Mohammed, has one specific characteristic, of which Muslims SEEM INSUFFICIANTLY AWARE. THIS CHARACTERISTIC IS THAT ISLAM CONSTITUTES THE TRUE ESSENCE of religion; that it is, in other words, its unique source. The divine concept of Islam implies that since the first Apostle, mankind has been called to Islam. All the later Apostles repeated this call. The prophet Mohammed is the last of the Prophets and there will be none to come after him; he ended the long line of Apostles....The logical conclusion from this is that Islam must replace and embrace all the teaching of the Apostles....Those who believe in the Prophet Mohammed must necessarily believe in all the Prophets and all the Apostles. All must take part in the adoration of the One God. They must remain united. Any other interpretation would be a denial of God...One must abandon all distinction between all those who believe in the Prophet Mohammed, in Jesus or in any other Apostle.The criterion for belief can only be Islam as it is revealed in its divine context; there is a verse which confirms that Islam speaks to the whole human race; 'Say: O men, that I am sent to you all.'
"...When we revise our ideas by placing them in this context, it will be possible for us to resolve any problem no matter how difficult, and above all the problems created by religious conflict. In Egypt, for instance, if we adhere to the divine concept of Islam, THERE WILL BE NO PLACE FOR ANY DISCRIMINATION between Christians and Muslims. We shall no longer have to enact laws regulating their reciprocal relations. All we shall have to do will be to seek the answer in the Quran, in this verse, to be precise, 'Say: O People of the Book, REACH AN UNDERSTANDING OF ONE ANOTHER.'
"What does this phrase mean, 'reach an understanding of one another' ? IT MEANS THAT IT IS OUR DUTY TO DEBATE TOGETHER ON WHAT CHRISTIANITY IS, WHAT ISLAM IS; SO WE MAY DEFINE THE PRECISE NATURE OF THE CONFLICT. He who finds himself in error must be put back upon the right road. THE HOLY QURAN HAS NEVER TOLD US TO FIGHT AMONG OURSELVES TO ESTABLISH WHO IS RIGHT AND WHO IS WRONG. AS LONG AS BELIEF IN GOD IS OUR COMMON GROUND in all our efforts to resolve the divergencies which may arise, we can always come to understand each other. IT IS THIS ATTITUDE WHICH CAN ELIMINATE, FOREVER, THE DISAGREEMENTS ARISING FROM INADEQUATE UNDERSTANDING OF RELIGION. If you cling to the divine concept of religion no one among you will dream of having recourse to violence to resolve differences, for both ISLAM and CHRISTIANITY reject violence."
"the ideas which I have expressed about Islam , have given rise to false interpretations, provoking fears especially among the Christians of Egypt, based upon the idea of a kind of confusion which consists of equating MUSLIM with Mohammedan. This is a serious error. Read the Quran again, and you will find that the Christians were in fact Muslims in the real sense of the word, long BEFORE the coming of the Prophet. All three revealed religons are "Islamic" in exactly the same sense. What has happened, is that one of them has been called CHRISTIANITY and the other JUDAISM; but in reality, under these different names, there is but ONE RELIGION: ISLAM, the original religion. For the Muslim is no other than he who submits to the will of God, he who adores God in Church or in mosque."....
"During a trip to Egypt, and visiting the ancient city of El Fustat near Cairo, I was surprised to know how greatly the minerets of this city, built by Amr ibn el-Asi, at the dawn of Islam, resembled bell towers. Even the crescent, Islam's own emblem, is closed, and thus recalls the haloes one sees in churches. I believe that in those early days of Islam felt no constraint what-so-ever about reconciliation with the Church, or about resembling the Church, and that for the Muslim of that time the church and the mosque were each, quite simply, the House of God. Now all is changed: Church and mosque are almost rivals. All this is all the more deplorable since we Muslims, never at any point, at least in the beginning, held any such attitude toward the Church. Unfortunately, things have deteriated with the passage of time: in early day because of the Crusades, and more recently because of the development of the Zionist movement. Other events have contributed, through a lesser degree, to the creation of a situation harmful both to Islam and to Christianity, and, more generally, to religion itself...Do you know, that a certain period in history, quite apart from the fact that mosques were built upon the pattern of churches, the Muslim believers were summoned to prayer by the sound of bells? It was not until much later that the MUEZZIN came into being. Does not this illustrate that there was no constraint between church and mosque, that on the contrary, there was an undeniable affinity between the two? This is our conception of Islam. We are trying to make everything evolve, for we want to be revolutionaries in the real sense of the word. This is why we endeavor to make ourselves re-evaluate all our ideas, and in every field."
1977 called the "Supreme Leader"
Mouammar Kadhafi - 19 juin 1978
« Guide de la Révolution de la Jamahiriya libyenne »
Il n’y a plus de président, le président c’est le peuple.
Écouter (00:54)
19/06/1978 par RFI
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Sebha Declaration
Libya - Declaration on the Establishment of the Authority of the People
{ Adopted on: 02 March 1977 }
{ ICL Document Status: 02 March 1977 }
[Preamble]
Libya - Declaration on the Establishment of the Authority of the People
Excert From “September One: A Story of Revolution” by Frederick Muscat
The People’s Power
Indeed, on 02 March 1977 corresponding to the 12th day of Rabi Al Awal of 1397 of the Hegira, according to the Muslim calendar,
the Declaration of the Establishment of the People’s Power took place in Kahira, city of Sebha. This was the beginning of a new stage in the historical period following the September 1, 1969 Revolution.
The study of the “Declaration of Sebha” precedes, for methodological reasons, that of the spiritual and political bases of the Leader of the Revolution and also the principles and projection of the “Third Universal Theory” and the proposal formulated in the three parts of the Green Book.
The meeting of the General People’s Congress began on 25 February and ended on 02 March 1977. On that day, according to Muammar himself, the political, economic and social principles of the new Jamahiriya were established.
“What will the Libyan people announce to the other nations of the world?” asked the Leader to the numerous delegates meeting at the extraordinary session of the General Congress, “the setting up of the people’s power, the advent of the age of the masses, the application of the Third World Theory, the success of the Third Way from its starting point, surpassing all democratic experiences following schemes which have failed, and the end of dictatorial regimes.
“With the setting up of the people’s authority, a popular Jamahiriya will be created. With the setting up of socialism, the Jamahiriya will be called ‘socialist’. It will also be a Libyan, Arab, Islamic and African Jamahiriya, consequently, we can discuss its denomination which will have great importance. We cannot decide lightly, as certain new regimes have done, where the name has nothing to do with the nature of the regime.”
Muammar also stated: “We still cannot say it (the Jamahiriya) is ‘popular’ or ‘socialist’, since we have not achieved yet a state of popular and socialist government, but we can assign it new adjectives: if the authority of the people prevails, then it will be a Popular Jamahiriya, and if socialism is introduced, it will also be Socialist, but a socialism different from that of the East or West.”
Drawing out expressions from the Green Book and numerous speeches, Muammar continued by saying:
“The law of society has been approved. It is the Koran. Together with the denomination of the Republic which will appear in the new Declaration, we will also set the law of society. If you accept the Koran as you have done before, then you must discuss the consequences. In this way you will no longer be governed by a Constitutional Declaration. We shall say no more: ‘According to the Constitutional Declaration…’ We will no longer have a Constitution. But if we incorporate the new law to the Declaration of the people’s power, the new law will never change. We must know the value of such historical things which will be included in this Declaration”.
Muammar is no doubt as cultivated as he is intelligent. If a great number of his works are criticised by some analysts who accuse him of being too simple, it is precisely because he must address his people in a language easy to understand. We must bear in mind that in spite of the intense literacy campaign launched by the Government, the large majority of the people sunk in the shadows of colonialism until 1969, is not capable yet of assimilating very complicated speeches, excluding the fact that a high percentage of the population still leads a nomad’s life.
All those of us who attended several international events held in the Jamahiriya, were able to ascertain how informed the Revolutionary Leader is on various sciences, a knowledge acquired after years of intense study of the Islamic, Catholic and compared theologies; of politics, philosophy, history, of the various literary and artistic manifestations and also of military strategy.
Muammar has the habit of explaining his views even for hours without the help of an aide memoire. Most of his speeches are heard throughout Libya with the respect and admiration with which students listen, to the oldest and most experienced professors.
No wonder the people call him, besides Leader, the ‘Master-Conductor’.
During the decisive meetings of the General People’s Congress which proclaimed the setting up of the Jamahiriya, he clearly explained the meaning of the proposals delegates were to discuss.
With regard to the procedures for the setting up of the People’s Authority, to its principles and to the way of exercising that power, Muammar said:
“The people will exercise power through the popular congresses, the popular committees and the professional trade unions and finally through the General People’s Congress. Everything has been provided for in the Declaration and you will discuss it.”
Then he said that nobody could speak to him, after the final decision had been reached, about the Revolutionary Command Council or about Muammar Qadhafi. Besides, he added:
“That would be contradictory… because the setting up of the people’s authority means that it is the people who govern. I will no longer govern, nor the Council nor anybody else. No such thing as leaders for the people – it is the people who are the leaders! No such thing as a government for Libya – the government is the people!”
.... Aristotle once said: “Something new can always be expected from Libya”. But to clarify this point, a new chapter is called for.
Muammar went on saying:
“When we speak of popular authority, we may no longer speak of a Council. Those are two contradictory things.
“Other contradictions: authority of the people and president, authority of the people and the prevalence of the struggle of classes, religions, tribes, families or parliaments.”
Muammar also urged the setting up of the people’s authority and the adoption of the corresponding rules to solve the “problem of democracy”, otherwise the question would remain unsolved and exposed to any sort of dictatorship existing in the world where
“a party imposes itself over the people and governs on its behalf”, or else “small groups agree to dominate it”.
“The same thing applies for a tribe, a class, a religion, a family, an individual, an army, a band, a king, an emperor… all possible instruments of dictatorship in which the world continues to suffer”.
“Everything will end with the advent of popular power. Only the Koran and the laws passed by the people will remain. There will be no more statutes for the Arab Socialist Union, nor Constitution, nor parliament.”
“Once popular power has been set up, you will have rendered a great service to Humanity: the creation of a healthy society without political diseases or any other source of conflict.”
“That is the reason for political parties, coups d’etats, revolutions, religions or civil wars; every day there is a struggle for power. The reason is that power is in the hands of a fraction of society, while the remaining fractions fight to seize that power or divide it”.
“The people’s authority ends with that sort of struggles.”
While the international press criticised Muammar acidly, a significant chapter in present political history was being written in Sebha. A charismatic leader, with “Public Power” in his hands, supported on the enormous operative capacity of loyal Armed Forces, owner of the economic resources of one of the richest countries of the world, having all the possibilities at hand to set up a veiled dictatorial system following any of the classical models in fashion, has been capable, in this agitated XXth century, to transfer to the Libyan people the responsibilities which, no doubt, make the people for the first time a genuine protagonist of great decisions.
Only by knowing Libya from within, speaking freely and without protocol or any sort of “agreements”, it is possible to understand the reality of this flourishing Arab country and the high degree of decision achieved by the People through the highest body of the “Jamahiriya”, though of course, the great guidelines of government action have been inspired by the young Leader and ‘Master-conductor’.
The Declaration of Sebha is considered the base for the setting up of popular power in Libya, which became the first country in the world to put into practice such a political system.
The question of opposition to Muammar in many countries where accusations have been lodged without real foundation, are originated in the fact that this political system unveils the true nature of existing “democracies”, both in the countries of the capitalist block as well as in the communist block, also involving of course various regimes within the so-called “Third World”.
Then, when the final document was approved unanimously by the delegates at the General People’s Congress, Muammar addressed a vibrant message to the country.
The Leader said:
“Brothers,
“In the desert, associated with drought and sterility, a Revolution was born. People have quickly forgotten past events which occurred in Sebha at the end of the 50′s and which were the prelude to a great hope. Further, they forgot the first call, the first communique of the Revolution made in Benghazi at the end of the 60′s, that communique which has shaken Libya, pulling down the idols. They carried on with their daily life, thinking perhaps that this was just another coup like many others. That event has ended with an old fashioned monarchy to set up a progressive Jamahiriya and has put an end to the presence of foreign troops in our territory.
“Some years have passed since the historical speech in Zuara. That was the anniversary of the birth of the Prophet.” A speech which shook spirits, and consciences! “If that has shaken you, it is to guide you better through a joint action, new and out of the ordinary.
“Today, on the Prophet’s anniversary, the idea of the Revolution has sprung; in Sebha, in the middle of the desert, where the Declaration of the people’s power is proclaimed and with it, the establishment of the Jamahiriya.
“A new age is born to Humanity in the Desert; the age of the masses… The desert is neither sterile nor arid. In the desert today, in this last part of the twentieth century, our people ends with the age of traditional republics, in the same way that the French nation announced in the eighteenth century the end of the monarchy and the advent of the age of the republics.
“Though the desert prevents grass from growing, it produces values and originates eternal messages to Civilization. Today, in the corner of this vast desert land of the Arabs, of the Berbers, of the Tuaregs and the Tobus, the milestone of the age of the Jamahiriyas, the age of the masses is born.”
Not one place in Libya was left without Muammar’s clarifying words, from the coastal region bathed by the Mediterranean to the deep desert, and from the agitated cities to the remote oases full of picturesque palm trees, where caravans necessarily stopped anxious for a resting place.
On 02 March 1977 , to close the long and tiring sessions of the General People’s Congress, the “Declaration of Sebha” was read, which from that moment became the cornerstone of political and institutional life of the Socialist People’s Libyan Arab Jamahiriya.
The following is the text of the “Declaration of the Establishment of the People’s Power”:
“In the name of the most gracious and merciful God.”
“The Libyan Arab people meeting at the General Assembly of popular congresses, popular committees, trade unions and professional associations (General People’s Congress), by virtue of the Revolution’s first communique and the historical speech of Zuara and guided by the principles set up in the Green Book; considering the recommendations of the popular congresses and the Constitutional Declaration of the 2nd day of Shawal of 1389 of the Hegira (December 11, 1969); the resolutions and recommendations of the General People’s Congress from its first session from the 4th to the 17th day of the Muharram of 1396 of the Hegira (January 5 to 18, 1976) and its second session of the 21st of Zul Kidah to the 2nd of Zul Hijjah of 1396 of the Hegira (from November 13 to 24, 1976).
“Believing in what was advocated by the September 1st Revolution (Al-Fateh) conducted by the revolutionary thinker and Leader Colonel Muammar Al-Qadhafi at the head of the movement of free unionist officers to end the struggle of the fathers and forefathers in order to establish a direct democratic regime where he sees the effective and final solution to the democratic problem.
“This people, assuming popular authority on the land of “Al-Fateh” in accordance with the power of the people which is not under the authority of one single person, declares its adherence to freedom, its desire to defend it within its territory and elsewhere in the world, as well as to protect the oppressed in the cause of liberty; declares its adherence to socialism in order to achieve the property of the people: it declares its commitment to achieve general Arab Union; it declares its identification with the moral values which guarantee moral and social human behaviour; it confirms the development of the Revolution, guided by the revolutionary thinker and Leader, Colonel Muammar Al-Qadhafi towards complete popular power; it confirms the consolidation of popular society, free society holding the power, wealth and the arms; it puts an end to all traditional instruments of judgement of the individual, the family the tribe, religion, class, parliament, one or several parties, and declares it is ready to crush any attempt contrary to the people’s power.
The Libyan Arab people, after recovering its rights by means of the Revolution, after reconquering the control of its present and future with the help of God and bound by its Holy Book, source of the right path and of social laws, issues this Declaration of the Establishment of the People’s Power and announces to all nations in the world the birth of a new age for the masses."
Article 1 [Name]
The official name of Libya will be 'The Socialist People's Libyan Arab Jamahiriya'.
Article 2 [Religion]
The Holy Koran is the Constitution of the Socialist People's Libyan Arab Jamahiriya.
Article 3 [Congresses, Committees, Unions]
(1) The People's direct democracy is the basis of the political system in the Socialist People's Libyan Arab Jamahiriya, where the authority is in the hands of the People alone. The People exercise their authority through the People's Congresses, the People's Committees, and the Professional Unions. The regulations of the congresses, committees, and professional unions as well as the dates of their meetings are defined by law.
(2) The authority of the People is comprised of the following:
People's Congresses;
People's Committees;
Professional Unions; and
General People's Congress.
(3) People's Congresses:
The Libyan People is divided into basic People's Congresses.
All citizens register themselves as members of the Basic People's Congress in their area.
Every basic People's Congress chooses among its members a committee to lead the Congress.
(4) The masses of the People's Congresses choose People's Committees to administer all the services. These Committees are responsible to the People's Congresses.
(5) Members of each profession form their own union to defend their professional rights.
(6) The General People's Congress is the national conference of the People's Committees and Professional Unions. The General People's Congress shall have a General Secretariat to execute the general policy of the State as defined by the People's Congresses. The General Secretariat prepares the sessions of the General People's Congress and draws up an agenda of the General People's Congress, executing its resolutions and recommendations. The General Secretariat consists of a Secretary General and a number of secretaries; each shall supervise one of the sectors of activities in the State.
Article 4 [Chairman]
The General People's Congress chooses a chairman to preside over its sessions, to sign the laws by order of the Congress, and to accept the credentials of the representatives of foreign countries.
Article 5 [Absence]
In the case of absence of the Chairman of the General People's Congress or if something hinders him from performing his duties, the Secretary General will temporarily replace him.
Article 6 [Election]
(1) The General People's Congress chooses the Secretary General and the Secretaries, dismisses them, and accepts their resignations.
(2) The Secretary General and the Secretaries are jointly responsible to the General People's Congress while every secretary is responsible for the sector he supervises.
Article 7 [Budget]
The General Budget of the State is issued by a law and the General People's Congress endorses the balance sheet of the State.
Article 8 [Departments, Employees]
A Law regulates the establishment of public departments and appointments and dismissals of Government employees.
Article 9 [Defence]
Defending the Country is the responsibility of every citizen. Through general military training, the People shall be trained and armed. Law regulates the method for preparing military cadres and the general military training.
Article 10 [Terms]
The terms 'Council of Minister', 'Prime Minister', and 'Minister' are to be replaced, wherever mentioned, by the terms 'General Secretariat of the General People's Congress', 'Secretary General', and 'The Secretary'.
--------------------------------------
The General People's Congress
The General People's Congress (Mu'tammar al-sha'ab al'âmm) (Arabic: مؤتمر الشعب العام الليبي) consists out of circa 2 700 representatives of the Basis People's Congresses.
The GPC is the legislative forum that interacts with the General People's Committee, whose members are secretaries of Libyan ministries. It is composed of the secretariats of some 600 local "basic popular Congresses."
The GPC secretariat and the cabinet secretaries are appointed by the GPC secretary general and confirmed by the annual GPC Congress.
Excerpt From “Al-Qadhafi Operation Jerusalem” by Horacio Calderon:
The General People’s Congress.
Kahira, city of Sebha, on the 12th day of Rabi Al-Awal of 1397 of the Hegira, corresponding to the 02nd of March, 1977.”
The Declaration of Sebha became from then on the corner stone of the Libyan political system based on Muammar’s thinking formulated not only in the Green Book but also in a number of documents which have not been widely spread but which have great significance for their universal validity.
“All traditional Systems of hierarchical authority, reject Divine Authority, and therfore do not possess Divine sanction.
The direct rule of the masses (JAMAHIRIYA) is a sacred trust. It is God’s rule through his human creation. It stands by God’s absolute Sovereignty. Mohammed was a Prophet—not a King—He did not therefore appoint a successor. Jesus was a King, and looked upon Simon, asking ‘Who do you say I AM?’ ”
_________________________
[Jesus (being the Messiah) had a successor in SIMON-PETER and each Pope therafter]....
(Muammar Ausikm Fajr prayer and pray and read the Quran and the Lord saves honorable. either Jerdan: if any …)
_______________
The following is again QUOTED from Mu'ammar al-Qathafi:
"....THE DIVINE CONCEPT OF ISLAM AS IT IS DRAWN FROM THE HOLY QURAN"...
"You believe here that Muslims are the disciples of the prophet Mohammed. Now according to the Quran, this belief is incorrect. It appears that certain verses that I am about to quote to you that Muslims are not solely the disciples or the initiates of the Prophet Mohammed. The Quran states that Muslims are initiates of all the Heaven-sent monotheistic religions mentioned in the Holy Book of Islam. What I am putting forward is far from being my own personal interpretation; nor is it the result of pouring over philosophical studies, burning the midnight oil: these are quite simply extracts from the Quran.
"In other words, all who believed in One God were already Muslims even before the advent of the Prophet Mohammed. It is similarly evident that all monotheists who adore the One God are Muslims, from the moment they submit to the Almighty, the All powerful. Here without doubt, is the divine idea of Islam. It is written in the Quran,
'Say, we believe in God, in the Revelation given to us, in Abraham, Issac, Ishmael, Jacob and the Tribes, in the Revelation given to Moses and to Jesus, and in that given to all the Prophets, by their Lord. We must make no difference between one or the other, and we submit ourselves to the God of Islam.'
"It is clear from the verse that I have just quoted, that there is no difference between Jesus, Moses, Mohammed or Abraham, Issac, Jacob or Ismael, for all were Muslims in the etymological sense of the word. When one is a Muslim, apart from faith in a single God one is bound to believe in all the prophets named in the Quran. And there is no distinction to be made between Mohammed, Abraham, and Noah and the others: this is montheism.
"For God is not only the Creator of the Muslims, or of the Christians, or of the Jews. He is God of the entire Universe. He does not look upon His people as we do: He considers us all equal in His sight. here again, the divine concept of Islam is supported by the words of the Prophet when he says, 'So, if they believe as you believe they are without doubt upon the right road, but if they turn away from it, it is they who will be in schism.'
"Consquently, if they believe in all Mohammed believes (and he believes in all the prophets preceding him), and if they believe in Mohammed as the last of the Prophets, Christians and Jews will be saved and will achieve Eternal Life in the Hereafter.
"This is why we feel it our duty to enlighten Christians and Jews, for the verse I have quoted speaks of redemption for all those that believe what Mohammed believed. If nowadays a Christian contests the verse in Question (which enjoins the faithful to believe in all the Holy Prophets and in all the Holy Books and in One God), this same Christian is contradicting his own faith: his belief is unfounded and he must change it in order to become a true believer. If he does not correct himself, he will be judged on the Day of Resurrection and will pay for his fault.
"All the verses we speak-of were revealed by God at a time when fierce discussions were in progress between the Prophet Mohammed and his disciples on the other hand, and the adherents of earlier religions, Christian and Jewish on the other. In those days, Christians as well as Jews had great difficulty in believing Mohammed's message, for they themselves had already received their message from on High. Such an attitude is readily understandable, for it stems from the attachment which all human beings have for their own beliefs. There were never-the-less, Christians and Jews, who recognised that Islam was the natural and logical development of God's revelations as they were at an earlier epoch. Such people not only accepted and welcomed Islam, but also proclaimed, and proclaimed rightly, that they had always been Muslims.
"...The Muslim religion, as it was revealed to the Prophet Mohammed, has one specific characteristic, of which Muslims SEEM INSUFFICIANTLY AWARE. THIS CHARACTERISTIC IS THAT ISLAM CONSTITUTES THE TRUE ESSENCE of religion; that it is, in other words, its unique source. The divine concept of Islam implies that since the first Apostle, mankind has been called to Islam. All the later Apostles repeated this call. The prophet Mohammed is the last of the Prophets and there will be none to come after him; he ended the long line of Apostles....The logical conclusion from this is that Islam must replace and embrace all the teaching of the Apostles....Those who believe in the Prophet Mohammed must necessarily believe in all the Prophets and all the Apostles. All must take part in the adoration of the One God. They must remain united. Any other interpretation would be a denial of God...One must abandon all distinction between all those who believe in the Prophet Mohammed, in Jesus or in any other Apostle.The criterion for belief can only be Islam as it is revealed in its divine context; there is a verse which confirms that Islam speaks to the whole human race; 'Say: O men, that I am sent to you all.'
"...When we revise our ideas by placing them in this context, it will be possible for us to resolve any problem no matter how difficult, and above all the problems created by religious conflict. In Egypt, for instance, if we adhere to the divine concept of Islam, THERE WILL BE NO PLACE FOR ANY DISCRIMINATION between Christians and Muslims. We shall no longer have to enact laws regulating their reciprocal relations. All we shall have to do will be to seek the answer in the Quran, in this verse, to be precise, 'Say: O People of the Book, REACH AN UNDERSTANDING OF ONE ANOTHER.'
"What does this phrase mean, 'reach an understanding of one another' ? IT MEANS THAT IT IS OUR DUTY TO DEBATE TOGETHER ON WHAT CHRISTIANITY IS, WHAT ISLAM IS; SO WE MAY DEFINE THE PRECISE NATURE OF THE CONFLICT. He who finds himself in error must be put back upon the right road. THE HOLY QURAN HAS NEVER TOLD US TO FIGHT AMONG OURSELVES TO ESTABLISH WHO IS RIGHT AND WHO IS WRONG. AS LONG AS BELIEF IN GOD IS OUR COMMON GROUND in all our efforts to resolve the divergencies which may arise, we can always come to understand each other. IT IS THIS ATTITUDE WHICH CAN ELIMINATE, FOREVER, THE DISAGREEMENTS ARISING FROM INADEQUATE UNDERSTANDING OF RELIGION. If you cling to the divine concept of religion no one among you will dream of having recourse to violence to resolve differences, for both ISLAM and CHRISTIANITY reject violence."
"the ideas which I have expressed about Islam , have given rise to false interpretations, provoking fears especially among the Christians of Egypt, based upon the idea of a kind of confusion which consists of equating MUSLIM with Mohammedan. This is a serious error. Read the Quran again, and you will find that the Christians were in fact Muslims in the real sense of the word, long BEFORE the coming of the Prophet. All three revealed religons are "Islamic" in exactly the same sense. What has happened, is that one of them has been called CHRISTIANITY and the other JUDAISM; but in reality, under these different names, there is but ONE RELIGION: ISLAM, the original religion. For the Muslim is no other than he who submits to the will of God, he who adores God in Church or in mosque."....
"During a trip to Egypt, and visiting the ancient city of El Fustat near Cairo, I was surprised to know how greatly the minerets of this city, built by Amr ibn el-Asi, at the dawn of Islam, resembled bell towers. Even the crescent, Islam's own emblem, is closed, and thus recalls the haloes one sees in churches. I believe that in those early days of Islam felt no constraint what-so-ever about reconciliation with the Church, or about resembling the Church, and that for the Muslim of that time the church and the mosque were each, quite simply, the House of God. Now all is changed: Church and mosque are almost rivals. All this is all the more deplorable since we Muslims, never at any point, at least in the beginning, held any such attitude toward the Church. Unfortunately, things have deteriated with the passage of time: in early day because of the Crusades, and more recently because of the development of the Zionist movement. Other events have contributed, through a lesser degree, to the creation of a situation harmful both to Islam and to Christianity, and, more generally, to religion itself...Do you know, that a certain period in history, quite apart from the fact that mosques were built upon the pattern of churches, the Muslim believers were summoned to prayer by the sound of bells? It was not until much later that the MUEZZIN came into being. Does not this illustrate that there was no constraint between church and mosque, that on the contrary, there was an undeniable affinity between the two? This is our conception of Islam. We are trying to make everything evolve, for we want to be revolutionaries in the real sense of the word. This is why we endeavor to make ourselves re-evaluate all our ideas, and in every field."
1977 called the "Supreme Leader"
Mouammar Kadhafi - 19 juin 1978
« Guide de la Révolution de la Jamahiriya libyenne »
Il n’y a plus de président, le président c’est le peuple.
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19/06/1978 par RFI
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Sebha Declaration
Libya - Declaration on the Establishment of the Authority of the People
{ Adopted on: 02 March 1977 }
{ ICL Document Status: 02 March 1977 }
[Preamble]
Libya - Declaration on the Establishment of the Authority of the People
Excert From “September One: A Story of Revolution” by Frederick Muscat
The People’s Power
Indeed, on 02 March 1977 corresponding to the 12th day of Rabi Al Awal of 1397 of the Hegira, according to the Muslim calendar,
the Declaration of the Establishment of the People’s Power took place in Kahira, city of Sebha. This was the beginning of a new stage in the historical period following the September 1, 1969 Revolution.
The study of the “Declaration of Sebha” precedes, for methodological reasons, that of the spiritual and political bases of the Leader of the Revolution and also the principles and projection of the “Third Universal Theory” and the proposal formulated in the three parts of the Green Book.
The meeting of the General People’s Congress began on 25 February and ended on 02 March 1977. On that day, according to Muammar himself, the political, economic and social principles of the new Jamahiriya were established.
“What will the Libyan people announce to the other nations of the world?” asked the Leader to the numerous delegates meeting at the extraordinary session of the General Congress, “the setting up of the people’s power, the advent of the age of the masses, the application of the Third World Theory, the success of the Third Way from its starting point, surpassing all democratic experiences following schemes which have failed, and the end of dictatorial regimes.
“With the setting up of the people’s authority, a popular Jamahiriya will be created. With the setting up of socialism, the Jamahiriya will be called ‘socialist’. It will also be a Libyan, Arab, Islamic and African Jamahiriya, consequently, we can discuss its denomination which will have great importance. We cannot decide lightly, as certain new regimes have done, where the name has nothing to do with the nature of the regime.”
Muammar also stated: “We still cannot say it (the Jamahiriya) is ‘popular’ or ‘socialist’, since we have not achieved yet a state of popular and socialist government, but we can assign it new adjectives: if the authority of the people prevails, then it will be a Popular Jamahiriya, and if socialism is introduced, it will also be Socialist, but a socialism different from that of the East or West.”
Drawing out expressions from the Green Book and numerous speeches, Muammar continued by saying:
“The law of society has been approved. It is the Koran. Together with the denomination of the Republic which will appear in the new Declaration, we will also set the law of society. If you accept the Koran as you have done before, then you must discuss the consequences. In this way you will no longer be governed by a Constitutional Declaration. We shall say no more: ‘According to the Constitutional Declaration…’ We will no longer have a Constitution. But if we incorporate the new law to the Declaration of the people’s power, the new law will never change. We must know the value of such historical things which will be included in this Declaration”.
Muammar is no doubt as cultivated as he is intelligent. If a great number of his works are criticised by some analysts who accuse him of being too simple, it is precisely because he must address his people in a language easy to understand. We must bear in mind that in spite of the intense literacy campaign launched by the Government, the large majority of the people sunk in the shadows of colonialism until 1969, is not capable yet of assimilating very complicated speeches, excluding the fact that a high percentage of the population still leads a nomad’s life.
All those of us who attended several international events held in the Jamahiriya, were able to ascertain how informed the Revolutionary Leader is on various sciences, a knowledge acquired after years of intense study of the Islamic, Catholic and compared theologies; of politics, philosophy, history, of the various literary and artistic manifestations and also of military strategy.
Muammar has the habit of explaining his views even for hours without the help of an aide memoire. Most of his speeches are heard throughout Libya with the respect and admiration with which students listen, to the oldest and most experienced professors.
No wonder the people call him, besides Leader, the ‘Master-Conductor’.
During the decisive meetings of the General People’s Congress which proclaimed the setting up of the Jamahiriya, he clearly explained the meaning of the proposals delegates were to discuss.
With regard to the procedures for the setting up of the People’s Authority, to its principles and to the way of exercising that power, Muammar said:
“The people will exercise power through the popular congresses, the popular committees and the professional trade unions and finally through the General People’s Congress. Everything has been provided for in the Declaration and you will discuss it.”
Then he said that nobody could speak to him, after the final decision had been reached, about the Revolutionary Command Council or about Muammar Qadhafi. Besides, he added:
“That would be contradictory… because the setting up of the people’s authority means that it is the people who govern. I will no longer govern, nor the Council nor anybody else. No such thing as leaders for the people – it is the people who are the leaders! No such thing as a government for Libya – the government is the people!”
.... Aristotle once said: “Something new can always be expected from Libya”. But to clarify this point, a new chapter is called for.
Muammar went on saying:
“When we speak of popular authority, we may no longer speak of a Council. Those are two contradictory things.
“Other contradictions: authority of the people and president, authority of the people and the prevalence of the struggle of classes, religions, tribes, families or parliaments.”
Muammar also urged the setting up of the people’s authority and the adoption of the corresponding rules to solve the “problem of democracy”, otherwise the question would remain unsolved and exposed to any sort of dictatorship existing in the world where
“a party imposes itself over the people and governs on its behalf”, or else “small groups agree to dominate it”.
“The same thing applies for a tribe, a class, a religion, a family, an individual, an army, a band, a king, an emperor… all possible instruments of dictatorship in which the world continues to suffer”.
“Everything will end with the advent of popular power. Only the Koran and the laws passed by the people will remain. There will be no more statutes for the Arab Socialist Union, nor Constitution, nor parliament.”
“Once popular power has been set up, you will have rendered a great service to Humanity: the creation of a healthy society without political diseases or any other source of conflict.”
“That is the reason for political parties, coups d’etats, revolutions, religions or civil wars; every day there is a struggle for power. The reason is that power is in the hands of a fraction of society, while the remaining fractions fight to seize that power or divide it”.
“The people’s authority ends with that sort of struggles.”
While the international press criticised Muammar acidly, a significant chapter in present political history was being written in Sebha. A charismatic leader, with “Public Power” in his hands, supported on the enormous operative capacity of loyal Armed Forces, owner of the economic resources of one of the richest countries of the world, having all the possibilities at hand to set up a veiled dictatorial system following any of the classical models in fashion, has been capable, in this agitated XXth century, to transfer to the Libyan people the responsibilities which, no doubt, make the people for the first time a genuine protagonist of great decisions.
Only by knowing Libya from within, speaking freely and without protocol or any sort of “agreements”, it is possible to understand the reality of this flourishing Arab country and the high degree of decision achieved by the People through the highest body of the “Jamahiriya”, though of course, the great guidelines of government action have been inspired by the young Leader and ‘Master-conductor’.
The Declaration of Sebha is considered the base for the setting up of popular power in Libya, which became the first country in the world to put into practice such a political system.
The question of opposition to Muammar in many countries where accusations have been lodged without real foundation, are originated in the fact that this political system unveils the true nature of existing “democracies”, both in the countries of the capitalist block as well as in the communist block, also involving of course various regimes within the so-called “Third World”.
Then, when the final document was approved unanimously by the delegates at the General People’s Congress, Muammar addressed a vibrant message to the country.
The Leader said:
“Brothers,
“In the desert, associated with drought and sterility, a Revolution was born. People have quickly forgotten past events which occurred in Sebha at the end of the 50′s and which were the prelude to a great hope. Further, they forgot the first call, the first communique of the Revolution made in Benghazi at the end of the 60′s, that communique which has shaken Libya, pulling down the idols. They carried on with their daily life, thinking perhaps that this was just another coup like many others. That event has ended with an old fashioned monarchy to set up a progressive Jamahiriya and has put an end to the presence of foreign troops in our territory.
“Some years have passed since the historical speech in Zuara. That was the anniversary of the birth of the Prophet.” A speech which shook spirits, and consciences! “If that has shaken you, it is to guide you better through a joint action, new and out of the ordinary.
“Today, on the Prophet’s anniversary, the idea of the Revolution has sprung; in Sebha, in the middle of the desert, where the Declaration of the people’s power is proclaimed and with it, the establishment of the Jamahiriya.
“A new age is born to Humanity in the Desert; the age of the masses… The desert is neither sterile nor arid. In the desert today, in this last part of the twentieth century, our people ends with the age of traditional republics, in the same way that the French nation announced in the eighteenth century the end of the monarchy and the advent of the age of the republics.
“Though the desert prevents grass from growing, it produces values and originates eternal messages to Civilization. Today, in the corner of this vast desert land of the Arabs, of the Berbers, of the Tuaregs and the Tobus, the milestone of the age of the Jamahiriyas, the age of the masses is born.”
Not one place in Libya was left without Muammar’s clarifying words, from the coastal region bathed by the Mediterranean to the deep desert, and from the agitated cities to the remote oases full of picturesque palm trees, where caravans necessarily stopped anxious for a resting place.
On 02 March 1977 , to close the long and tiring sessions of the General People’s Congress, the “Declaration of Sebha” was read, which from that moment became the cornerstone of political and institutional life of the Socialist People’s Libyan Arab Jamahiriya.
The following is the text of the “Declaration of the Establishment of the People’s Power”:
“In the name of the most gracious and merciful God.”
“The Libyan Arab people meeting at the General Assembly of popular congresses, popular committees, trade unions and professional associations (General People’s Congress), by virtue of the Revolution’s first communique and the historical speech of Zuara and guided by the principles set up in the Green Book; considering the recommendations of the popular congresses and the Constitutional Declaration of the 2nd day of Shawal of 1389 of the Hegira (December 11, 1969); the resolutions and recommendations of the General People’s Congress from its first session from the 4th to the 17th day of the Muharram of 1396 of the Hegira (January 5 to 18, 1976) and its second session of the 21st of Zul Kidah to the 2nd of Zul Hijjah of 1396 of the Hegira (from November 13 to 24, 1976).
“Believing in what was advocated by the September 1st Revolution (Al-Fateh) conducted by the revolutionary thinker and Leader Colonel Muammar Al-Qadhafi at the head of the movement of free unionist officers to end the struggle of the fathers and forefathers in order to establish a direct democratic regime where he sees the effective and final solution to the democratic problem.
“This people, assuming popular authority on the land of “Al-Fateh” in accordance with the power of the people which is not under the authority of one single person, declares its adherence to freedom, its desire to defend it within its territory and elsewhere in the world, as well as to protect the oppressed in the cause of liberty; declares its adherence to socialism in order to achieve the property of the people: it declares its commitment to achieve general Arab Union; it declares its identification with the moral values which guarantee moral and social human behaviour; it confirms the development of the Revolution, guided by the revolutionary thinker and Leader, Colonel Muammar Al-Qadhafi towards complete popular power; it confirms the consolidation of popular society, free society holding the power, wealth and the arms; it puts an end to all traditional instruments of judgement of the individual, the family the tribe, religion, class, parliament, one or several parties, and declares it is ready to crush any attempt contrary to the people’s power.
The Libyan Arab people, after recovering its rights by means of the Revolution, after reconquering the control of its present and future with the help of God and bound by its Holy Book, source of the right path and of social laws, issues this Declaration of the Establishment of the People’s Power and announces to all nations in the world the birth of a new age for the masses."
Article 1 [Name]
The official name of Libya will be 'The Socialist People's Libyan Arab Jamahiriya'.
Article 2 [Religion]
The Holy Koran is the Constitution of the Socialist People's Libyan Arab Jamahiriya.
Article 3 [Congresses, Committees, Unions]
(1) The People's direct democracy is the basis of the political system in the Socialist People's Libyan Arab Jamahiriya, where the authority is in the hands of the People alone. The People exercise their authority through the People's Congresses, the People's Committees, and the Professional Unions. The regulations of the congresses, committees, and professional unions as well as the dates of their meetings are defined by law.
(2) The authority of the People is comprised of the following:
People's Congresses;
People's Committees;
Professional Unions; and
General People's Congress.
(3) People's Congresses:
The Libyan People is divided into basic People's Congresses.
All citizens register themselves as members of the Basic People's Congress in their area.
Every basic People's Congress chooses among its members a committee to lead the Congress.
(4) The masses of the People's Congresses choose People's Committees to administer all the services. These Committees are responsible to the People's Congresses.
(5) Members of each profession form their own union to defend their professional rights.
(6) The General People's Congress is the national conference of the People's Committees and Professional Unions. The General People's Congress shall have a General Secretariat to execute the general policy of the State as defined by the People's Congresses. The General Secretariat prepares the sessions of the General People's Congress and draws up an agenda of the General People's Congress, executing its resolutions and recommendations. The General Secretariat consists of a Secretary General and a number of secretaries; each shall supervise one of the sectors of activities in the State.
Article 4 [Chairman]
The General People's Congress chooses a chairman to preside over its sessions, to sign the laws by order of the Congress, and to accept the credentials of the representatives of foreign countries.
Article 5 [Absence]
In the case of absence of the Chairman of the General People's Congress or if something hinders him from performing his duties, the Secretary General will temporarily replace him.
Article 6 [Election]
(1) The General People's Congress chooses the Secretary General and the Secretaries, dismisses them, and accepts their resignations.
(2) The Secretary General and the Secretaries are jointly responsible to the General People's Congress while every secretary is responsible for the sector he supervises.
Article 7 [Budget]
The General Budget of the State is issued by a law and the General People's Congress endorses the balance sheet of the State.
Article 8 [Departments, Employees]
A Law regulates the establishment of public departments and appointments and dismissals of Government employees.
Article 9 [Defence]
Defending the Country is the responsibility of every citizen. Through general military training, the People shall be trained and armed. Law regulates the method for preparing military cadres and the general military training.
Article 10 [Terms]
The terms 'Council of Minister', 'Prime Minister', and 'Minister' are to be replaced, wherever mentioned, by the terms 'General Secretariat of the General People's Congress', 'Secretary General', and 'The Secretary'.
--------------------------
The General People's Congress
The General People's Congress (Mu'tammar al-sha'ab al'âmm) (Arabic: مؤتمر الشعب العام الليبي) consists out of circa 2 700 representatives of the Basis People's Congresses.
The GPC is the legislative forum that interacts with the General People's Committee, whose members are secretaries of Libyan ministries. It is composed of the secretariats of some 600 local "basic popular Congresses."
The GPC secretariat and the cabinet secretaries are appointed by the GPC secretary general and confirmed by the annual GPC Congress.
Excerpt From “Al-Qadhafi Operation Jerusalem” by Horacio Calderon:
The General People’s Congress.
Kahira, city of Sebha, on the 12th day of Rabi Al-Awal of 1397 of the Hegira, corresponding to the 02nd of March, 1977.”
The Declaration of Sebha became from then on the corner stone of the Libyan political system based on Muammar’s thinking formulated not only in the Green Book but also in a number of documents which have not been widely spread but which have great significance for their universal validity.
___________________________
WORLD ISLAMIC PEOPLE'S LEADERSHIP WIPL Libya
http://www.wipl.org/
The World Islamic People's Leadership calls upon all Islamic regimes to abide by the Human Rights spelled out in Islam which ensure the participation of all Muslims in the governing and defence of their countries. The leadership believes that this is the best course to take in order to promote reliance on the Jamahiri struggle (Jihad) and to combat extremism and the dangerous phenomenon of despair:
(from the pen of MUAMMAR AL-QATHAFI):
THE GREAT GREEN CHARTER OF HUMAN RIGHTS IN THE JAMAHIRIYAN ERA
Adopted 12 June 1988
http://youtu.be/jb85Km8KdIc
On 12 June 1988: Muammar al-Qathafi announced the Great Green Charter of Human Rights; and he released hundreds of political prisoners (formerly held by "The Revolutionary Guard" which Muammar al-Qathafi helped to disband and remove from Libya). The charter was announced at the end of a rights convention in the city of Al-Baida. Muammar, driving a bouldozer himself, destroyed some of the political prisons in the Libyan capital Tripoli.
Inspired by the first Declaration of the Great Revolution of Al Fateh (1 September 1969), which was the definitive triumph of liberty on this Earth;
Directed by the principles of the historical Declaration of the Establishment of the Power of the People of 2 March 1977, an event which opened a new era crowning the uninterrupted struggle of humanity, throughout the centuries, and confirming its unceasing aspiration to liberty and emancipation;
Led by the Green Book, guide of humanity for the total deliverance from any power of individuals, of classes, of clans, of tribes or parties, and the path towards establishment of a society for all, where all human beings would be free and equal in the exercise of power and in the possession of wealth and arms;
In response to the constant encouragement of the internationalist leader, Mu`ammar al-Qadhafi, founder of the Jamahiriyan era who by his thought and his labour makes concrete the aspirations of the oppressed and the enslaved in the world, and who opens before peoples the path of change by popular revolution, an essential instrument to establish the Jamahiriyan society;
Convinced that the Rights of Man, suppliant of God on earth, cannot be the gift of a person nor exist in societies where exploitation and tyranny are practised, and can only be achieved by the victory of the popular masses over the oppressors and the disappearance of regimes which destroy liberty, that the establishment of the power of the popular masses will consolidate their existence on earth, when the sovereignty of the people will be exercised through the Popular Congresses, that human rights cannot be guaranteed in a world where there exist governors and governed, masters and slaves, rich and poor;
Aware that human misery can disappear, and the rights of man be affirmed, only by the edification of a Jamahiriyan world where the people hold the power, the wealth and the arms; a world where governments and armies will disappear, and where communities, peoples and nations will get rid of any danger of war, a world of peace, respect, agreement and cooperation;
On the basis of the above and the decisions of the national and international Popular Congresses, held in the country and outside, the Libyan Arab people, guided by the famous slogan of Omar Ibn Al Khattab: "Since when can we enslave men when their mothers brought them into the world free?", words which were the first declaration of liberty and the Rights of man in the history of humanity;
Decide to promulgate the Great Green Charter of Human Rights of the Jamahiriyan Era, the principles of which are as follows:
1. Democracy is the power of the people and not the expression of the people. The members of the Jamahiriyan society declare that power belongs to the people. They exercise it directly, without intermediary or representatives in the popular congresses and the popular committees.
2. The members of the Jamahiriyan society consider the life of the individual sacred and protect it. They forbid its alienation. Imprisonment can only be exercised against those for whom liberty constitutes a danger or a contamination of others. The aim of punishment is to renew society, to protect its human values and its interests. The Jamahiriyan society proscribes punishments which attack the dignity and the integrity of the human being, such as forced labour or long-term imprisonment. The Jamahiriyan society proscribes all attacks, physical or mental, on the person of the prisoner. It condemns all speculations and experiments of any kind of which he could be the subject. The punishment is personal and suffered by the individual following a criminal act on which it must depend. The punishment and its consequences cannot extend to the family nor the persons close to the criminal. "One only commits evil to one's own detriment and nobody will assume what he has not committed".
3. The members of the Jamahiriyan society are, in times of peace, free in all their movements and in the choice of their residence.
4. Citizenship in the Jamahiriyan society is a sacred right. Nobody can be deprived of it or have it removed.
5. The members of the Jamahiriyan society forbid clandestine action and recourse to force in all its forms, violence, terrorism and sabotage. These acts constitute a betrayal of the values and principles of the Jamahiriyan society, which affirms the sovereignty of the individual in the Basic Popular Congresses, guaranteeing him the right to express his opinion publicly. They reject and condemn violence as a means of imposing ideas and opinions. They adopt democratic dialogue as the only method of debate and consider any hostile relation towards the Jamahiriyan society linked to a foreign instance, whatever its form, as high treason against it.
6. The members of the Jamahiriyan society are free to form unions, trade unions and leagues to defend their professional interests.
7. The members of the Jamahiriyan society are free in their private acts and their personal relations. Nobody can involve themselves therein, except at a complaint from one of the partners concerned or if the act and the relation attack or are prejudicial to society, or if they are contrary to its values.
8. The members of the Jamahiriyan society consider the life of the human being to be sacred and protect it. The objective of the Jamahiriyan society is to abolish capital punishment. To this end, the death penalty can only be exercised against an individual whose existence constitutes a danger or is deleterious to society. The person condemned to death may request that his sentence be lightened or, instead of his life, offer a personal tribute. The court may commute the penalty if this decision is not prejudicial to society or if it is not contrary to human values. The members of the Jamahiriyan society condemn the application of the execution of capital punishment by repugnant methods, such as the electric chair, the use of toxic gas or injections.
9. The Jamahiriyan society guarantees the right to plead and the independence of the judicial system. Each of its members is entitled to a fair and complete trial.
10. The judgements of the members of the Jamahiriyan society are based on sacred law, religion or custom, the terms of which are stable, unchangeable and for which there can be no substitute. They declare that religion is an absolute belief in the divinity and a sacred spiritual value. It is personal to each person and common to everyone. It is a direct relationship with the Creator, without intermediary. The Jamahiriyan society proscribes its monopoly and its exploitation for purposes of subversion, fanaticism, sectarianism, partisan in spirit and fratricidal war.
11. The Jamahiriyan society guarantees the right to work. It is a right and a duty for everyone, in the limits of one's personal effort or in association with others. Everybody has the right to exercise the work of their choice. The Jamahiriyan society is one of partners and not one of paid employees. Ownership, the fruit of labour, is sacred and protected, it can only be attacked in the public interest and with fair compensation. The Jamahiriyan society is free from the slavery of salaries, stating the right of everybody over their labour and protection. Only those who produce consume.
12. The members of the Jamahiriyan society are liberated from any feudalism. The land is nobody's property. Each person has the right to exploit it and to benefit from it by labour, agriculture or animal-keeping, throughout his life, that of his heirs, and within the limits of his effort and the satisfaction of his needs.
13. The members of the Jamahiriyan society are free from any rent. A house belongs to the person who lives in it. It enjoys a sacred immunity in respect of rights of neighbourhood: "Your close neighbours or distant neighbours". The residence cannot be used to harm society.
14. The Jamahiriyan society is united. It guarantees everyone a worthy and prosperous life and a developed state of health, so as to achieve a society of healthy people. It guarantees protection of childhood, motherhood old age and of invalids. The Jamahiriyan society is the guardian of all those who do not have a guardian.
15. Education and knowledge are natural rights for everyone. Any individual has the right to choose his education and the knowledge which suits him, without imposed constraint or orientation.
16. The Jamahiriyan society is the society of goodness and of noble values. It considers ideals and human principles sacred. Its aim is a humanitarian society where aggression, war, exploitation and terrorism will be banished and where there will be no difference between great and small. All nations, all peoples, and all national communities have the right to live free, according to their options and the principles of self-determination. They have the right to establish their national entity. Minorities have the right to safeguard their entity and their heritage. The legitimate aspirations of the latter cannot be repressed. Neither can they be assimilated by force into one or several different nations or national communities.
17. The members of the Jamahiriyan society affirm the right of each person to profit from the benefits, the advantages, the values and the principles which are obtained for him by agreement, cohesion, union, affinity and the affection of the family, the tribe, the nation and humanity. To this end, they work to establish the natural national entity of their nation and support all those who fight to achieve this aim. The members of the Jamahiriyan society reject any segregation between men due to their colour, their race, their religion or their culture.
18. The members of the Jamahiriyan society protect liberty. They defend it everywhere in the world. They support the oppressed, and encourage all peoples to confront injustice, oppression, exploitation and colonialism. They encourage them to combat imperialism, racism and fascism, in accordance with the principle of the collective struggle of peoples against the enemies of liberty.
19. The Jamahiriyan society is a society of splendour and fulfilment. It guarantees each person the right of thought, creation and innovation. The Jamahiriyan society works for the development of the sciences, the arts and literature. It guarantees they will be disseminated among the popular masses so as to prohibit any monopoly on them.
20. The members of the Jamahiriyan society affirm the sacred right for men to be born into a coherent family, where motherhood, fatherhood and brotherhood are given to him. Fulfilment of the human being is only in compliance with his nature if it is assured by natural motherhood and feeding. The child must be brought up by its mother.
21. The members of the Jamahiriyan society, men or women, are equal in everything which is human. The distinction of rights between men and women is a flagrant injustice which nothing justifies. They proclaim that marriage is a fair association between two equal partners. Nobody can conclude a marriage contract by constraint, nor divorce in any other way than by mutual consent or by a fair judgement. It is unfair to dispossess the children of their mother, and the mother of her home.
22. The members of the Jamahiriyan society considers servants as the slaves of modern times, enslaved by their masters. No law governs their situation, and they have no guarantee nor protection. They live under the arbitrary nature of their masters, and are victims of tyranny. They are forced, by necessity and in order to survive, to carry out work which ridicules their dignity and human feelings. For this reason, the Jamahiriyan society proscribes recourse to servants in the home. The house must be maintained by its owners.
23. The members of the Jamahiriyan society are convinced that peace between nations can guarantee them prosperity, abundance and harmony. They call for an end to the trade of arms and their manufacture for purposes of exploitation. The arms industry constitutes a waste of wealth of societies, a burden on individual taxpayers, causing the spread of destruction and annihilation in the world.
24. The members of the Jamahiriyan society call for the suppression of nuclear, bacteriological and chemical weapons and any other means of massive extermination and destruction. They call for elimination of all the existing stocks, for the preservation of humanity from the dangers represented by the waste from nuclear power stations.
25. The members of the Jamahiriyan society undertake to protect their society and political system based on popular power. They also undertake to safeguard its values, principles and interests. They regard collective defence as the only means to preserve them. They think that the defence of the Jamahiriyan society is the responsibility of every citizen, man or woman. Nobody can have a substitute when confronted with death.
26. The members of the Jamahiriyan society commit themselves to the bases of this charter. They do not allow them to be infringed and forbid themselves any act contrary to the principles and rights that it guarantees. Each person has the right to plead under the law for the purpose of reparation of any attacks on the rights and liberties that it announces.
27. The members of the Jamahiriyan Society offer the world, and with pride, the Green Book, the guide and path of emancipation for the acquisition of liberty. They announce to the popular masses the advent of a new age, when corrupt regimes will be abolished and from which any trace of tyranny and exploitation will be extirpated.
The General Congress of the People of the Popular and Socialist Libyan Arab Jamahiriya. Baida, 28 Ghawal 1397 from the death of the Prophet, 12 Assayf/June 1988
-------------------------------------
http://www.wipl.org/
The World Islamic People's Leadership calls upon all Islamic regimes to abide by the Human Rights spelled out in Islam which ensure the participation of all Muslims in the governing and defence of their countries. The leadership believes that this is the best course to take in order to promote reliance on the Jamahiri struggle (Jihad) and to combat extremism and the dangerous phenomenon of despair:
(from the pen of MUAMMAR AL-QATHAFI):
THE GREAT GREEN CHARTER OF HUMAN RIGHTS IN THE JAMAHIRIYAN ERA
Adopted 12 June 1988
http://youtu.be/
On 12 June 1988: Muammar al-Qathafi announced the Great Green Charter of Human Rights; and he released hundreds of political prisoners (formerly held by "The Revolutionary Guard" which Muammar al-Qathafi helped to disband and remove from Libya). The charter was announced at the end of a rights convention in the city of Al-Baida. Muammar, driving a bouldozer himself, destroyed some of the political prisons in the Libyan capital Tripoli.
Inspired by the first Declaration of the Great Revolution of Al Fateh (1 September 1969), which was the definitive triumph of liberty on this Earth;
Directed by the principles of the historical Declaration of the Establishment of the Power of the People of 2 March 1977, an event which opened a new era crowning the uninterrupted struggle of humanity, throughout the centuries, and confirming its unceasing aspiration to liberty and emancipation;
Led by the Green Book, guide of humanity for the total deliverance from any power of individuals, of classes, of clans, of tribes or parties, and the path towards establishment of a society for all, where all human beings would be free and equal in the exercise of power and in the possession of wealth and arms;
In response to the constant encouragement of the internationalist leader, Mu`ammar al-Qadhafi, founder of the Jamahiriyan era who by his thought and his labour makes concrete the aspirations of the oppressed and the enslaved in the world, and who opens before peoples the path of change by popular revolution, an essential instrument to establish the Jamahiriyan society;
Convinced that the Rights of Man, suppliant of God on earth, cannot be the gift of a person nor exist in societies where exploitation and tyranny are practised, and can only be achieved by the victory of the popular masses over the oppressors and the disappearance of regimes which destroy liberty, that the establishment of the power of the popular masses will consolidate their existence on earth, when the sovereignty of the people will be exercised through the Popular Congresses, that human rights cannot be guaranteed in a world where there exist governors and governed, masters and slaves, rich and poor;
Aware that human misery can disappear, and the rights of man be affirmed, only by the edification of a Jamahiriyan world where the people hold the power, the wealth and the arms; a world where governments and armies will disappear, and where communities, peoples and nations will get rid of any danger of war, a world of peace, respect, agreement and cooperation;
On the basis of the above and the decisions of the national and international Popular Congresses, held in the country and outside, the Libyan Arab people, guided by the famous slogan of Omar Ibn Al Khattab: "Since when can we enslave men when their mothers brought them into the world free?", words which were the first declaration of liberty and the Rights of man in the history of humanity;
Decide to promulgate the Great Green Charter of Human Rights of the Jamahiriyan Era, the principles of which are as follows:
1. Democracy is the power of the people and not the expression of the people. The members of the Jamahiriyan society declare that power belongs to the people. They exercise it directly, without intermediary or representatives in the popular congresses and the popular committees.
2. The members of the Jamahiriyan society consider the life of the individual sacred and protect it. They forbid its alienation. Imprisonment can only be exercised against those for whom liberty constitutes a danger or a contamination of others. The aim of punishment is to renew society, to protect its human values and its interests. The Jamahiriyan society proscribes punishments which attack the dignity and the integrity of the human being, such as forced labour or long-term imprisonment. The Jamahiriyan society proscribes all attacks, physical or mental, on the person of the prisoner. It condemns all speculations and experiments of any kind of which he could be the subject. The punishment is personal and suffered by the individual following a criminal act on which it must depend. The punishment and its consequences cannot extend to the family nor the persons close to the criminal. "One only commits evil to one's own detriment and nobody will assume what he has not committed".
3. The members of the Jamahiriyan society are, in times of peace, free in all their movements and in the choice of their residence.
4. Citizenship in the Jamahiriyan society is a sacred right. Nobody can be deprived of it or have it removed.
5. The members of the Jamahiriyan society forbid clandestine action and recourse to force in all its forms, violence, terrorism and sabotage. These acts constitute a betrayal of the values and principles of the Jamahiriyan society, which affirms the sovereignty of the individual in the Basic Popular Congresses, guaranteeing him the right to express his opinion publicly. They reject and condemn violence as a means of imposing ideas and opinions. They adopt democratic dialogue as the only method of debate and consider any hostile relation towards the Jamahiriyan society linked to a foreign instance, whatever its form, as high treason against it.
6. The members of the Jamahiriyan society are free to form unions, trade unions and leagues to defend their professional interests.
7. The members of the Jamahiriyan society are free in their private acts and their personal relations. Nobody can involve themselves therein, except at a complaint from one of the partners concerned or if the act and the relation attack or are prejudicial to society, or if they are contrary to its values.
8. The members of the Jamahiriyan society consider the life of the human being to be sacred and protect it. The objective of the Jamahiriyan society is to abolish capital punishment. To this end, the death penalty can only be exercised against an individual whose existence constitutes a danger or is deleterious to society. The person condemned to death may request that his sentence be lightened or, instead of his life, offer a personal tribute. The court may commute the penalty if this decision is not prejudicial to society or if it is not contrary to human values. The members of the Jamahiriyan society condemn the application of the execution of capital punishment by repugnant methods, such as the electric chair, the use of toxic gas or injections.
9. The Jamahiriyan society guarantees the right to plead and the independence of the judicial system. Each of its members is entitled to a fair and complete trial.
10. The judgements of the members of the Jamahiriyan society are based on sacred law, religion or custom, the terms of which are stable, unchangeable and for which there can be no substitute. They declare that religion is an absolute belief in the divinity and a sacred spiritual value. It is personal to each person and common to everyone. It is a direct relationship with the Creator, without intermediary. The Jamahiriyan society proscribes its monopoly and its exploitation for purposes of subversion, fanaticism, sectarianism, partisan in spirit and fratricidal war.
11. The Jamahiriyan society guarantees the right to work. It is a right and a duty for everyone, in the limits of one's personal effort or in association with others. Everybody has the right to exercise the work of their choice. The Jamahiriyan society is one of partners and not one of paid employees. Ownership, the fruit of labour, is sacred and protected, it can only be attacked in the public interest and with fair compensation. The Jamahiriyan society is free from the slavery of salaries, stating the right of everybody over their labour and protection. Only those who produce consume.
12. The members of the Jamahiriyan society are liberated from any feudalism. The land is nobody's property. Each person has the right to exploit it and to benefit from it by labour, agriculture or animal-keeping, throughout his life, that of his heirs, and within the limits of his effort and the satisfaction of his needs.
13. The members of the Jamahiriyan society are free from any rent. A house belongs to the person who lives in it. It enjoys a sacred immunity in respect of rights of neighbourhood: "Your close neighbours or distant neighbours". The residence cannot be used to harm society.
14. The Jamahiriyan society is united. It guarantees everyone a worthy and prosperous life and a developed state of health, so as to achieve a society of healthy people. It guarantees protection of childhood, motherhood old age and of invalids. The Jamahiriyan society is the guardian of all those who do not have a guardian.
15. Education and knowledge are natural rights for everyone. Any individual has the right to choose his education and the knowledge which suits him, without imposed constraint or orientation.
16. The Jamahiriyan society is the society of goodness and of noble values. It considers ideals and human principles sacred. Its aim is a humanitarian society where aggression, war, exploitation and terrorism will be banished and where there will be no difference between great and small. All nations, all peoples, and all national communities have the right to live free, according to their options and the principles of self-determination. They have the right to establish their national entity. Minorities have the right to safeguard their entity and their heritage. The legitimate aspirations of the latter cannot be repressed. Neither can they be assimilated by force into one or several different nations or national communities.
17. The members of the Jamahiriyan society affirm the right of each person to profit from the benefits, the advantages, the values and the principles which are obtained for him by agreement, cohesion, union, affinity and the affection of the family, the tribe, the nation and humanity. To this end, they work to establish the natural national entity of their nation and support all those who fight to achieve this aim. The members of the Jamahiriyan society reject any segregation between men due to their colour, their race, their religion or their culture.
18. The members of the Jamahiriyan society protect liberty. They defend it everywhere in the world. They support the oppressed, and encourage all peoples to confront injustice, oppression, exploitation and colonialism. They encourage them to combat imperialism, racism and fascism, in accordance with the principle of the collective struggle of peoples against the enemies of liberty.
19. The Jamahiriyan society is a society of splendour and fulfilment. It guarantees each person the right of thought, creation and innovation. The Jamahiriyan society works for the development of the sciences, the arts and literature. It guarantees they will be disseminated among the popular masses so as to prohibit any monopoly on them.
20. The members of the Jamahiriyan society affirm the sacred right for men to be born into a coherent family, where motherhood, fatherhood and brotherhood are given to him. Fulfilment of the human being is only in compliance with his nature if it is assured by natural motherhood and feeding. The child must be brought up by its mother.
21. The members of the Jamahiriyan society, men or women, are equal in everything which is human. The distinction of rights between men and women is a flagrant injustice which nothing justifies. They proclaim that marriage is a fair association between two equal partners. Nobody can conclude a marriage contract by constraint, nor divorce in any other way than by mutual consent or by a fair judgement. It is unfair to dispossess the children of their mother, and the mother of her home.
22. The members of the Jamahiriyan society considers servants as the slaves of modern times, enslaved by their masters. No law governs their situation, and they have no guarantee nor protection. They live under the arbitrary nature of their masters, and are victims of tyranny. They are forced, by necessity and in order to survive, to carry out work which ridicules their dignity and human feelings. For this reason, the Jamahiriyan society proscribes recourse to servants in the home. The house must be maintained by its owners.
23. The members of the Jamahiriyan society are convinced that peace between nations can guarantee them prosperity, abundance and harmony. They call for an end to the trade of arms and their manufacture for purposes of exploitation. The arms industry constitutes a waste of wealth of societies, a burden on individual taxpayers, causing the spread of destruction and annihilation in the world.
24. The members of the Jamahiriyan society call for the suppression of nuclear, bacteriological and chemical weapons and any other means of massive extermination and destruction. They call for elimination of all the existing stocks, for the preservation of humanity from the dangers represented by the waste from nuclear power stations.
25. The members of the Jamahiriyan society undertake to protect their society and political system based on popular power. They also undertake to safeguard its values, principles and interests. They regard collective defence as the only means to preserve them. They think that the defence of the Jamahiriyan society is the responsibility of every citizen, man or woman. Nobody can have a substitute when confronted with death.
26. The members of the Jamahiriyan society commit themselves to the bases of this charter. They do not allow them to be infringed and forbid themselves any act contrary to the principles and rights that it guarantees. Each person has the right to plead under the law for the purpose of reparation of any attacks on the rights and liberties that it announces.
27. The members of the Jamahiriyan Society offer the world, and with pride, the Green Book, the guide and path of emancipation for the acquisition of liberty. They announce to the popular masses the advent of a new age, when corrupt regimes will be abolished and from which any trace of tyranny and exploitation will be extirpated.
The General Congress of the People of the Popular and Socialist Libyan Arab Jamahiriya. Baida, 28 Ghawal 1397 from the death of the Prophet, 12 Assayf/June 1988
-------------------------------------
THE GREAT GREEN CHARTER OF HUMAN RIGHTS OF THE JAMAHIRIYA ERA
The Libyan Arab People, gathered in Basic Popular Congresses,
Inspired by the First Declaration of the Great Fatah Revolution (01st September 1969)
which was the final triumph of freedom on this Earth,
Directed by the principles from the historic Declaration of the Institution of the
People’s Power on 2nd March 1977, for an event which opened up a whole new era, thus crowning the unremitting centuries long struggle of Mankind and confirming its
unceasing aspiration for Freedom and emancipation,
Led by the Green Book, Humanity’s guide towards total deliverance from power, be it
held by individuals, classes, clans, tribes or parties, and the path towards the founding
of a society for all Men, where all human beings will be free and equal in the exercise
of power and in the possession of wealth and arms,
In response to the constant incitement of the internationalist Leader, Moammar
Qaddafi, founder of the Jamahiriyan Era, who incarnates through his thought and
labor the aspirations of the oppressed and the enslaved throughout the world, and
opens the way before the peoples towards an change through by popular revolution,
the essential instrument to institute the Jamahiriyan society,
Convinced that the rights of Man, God’s substitute on Earth, can not be a gift from
anyone, nor can they exist within societies where exploitation and tyranny are
practiced, nor can they be fulfilled, other than through the victory of popular masses
over their oppressors and through the disappearance of regimes which annihilate
Freedom,
Convinced that the instituting of the power of popular masses will consolidate their
existence on Earth, once the sovereignty of the People is exercised through Popular
Congresses,
And convinced also that Human Rights can not be guaranteed in a world where rulers
and subjects, masters and slaves, rich and poor coexist,
Aware that human misery can not disappear nor Human Rights assert themselves
other than through the establishment of a Jamahiriyan world where the peoples will
hold the power, the wealth and the arms, a world from where governments and armies
will have vanished, where communities, peoples and nations will be relieved of any
danger of war, a world of peace, respect, harmony and cooperation.
On the basis of the foregoing and of the decisions made by the national and
international Popular Congresses, held on this land and abroad, the Arab Libyan
People, guided by the famous motto of Omar Ibn Al Khattab “Since when may
anyone enslave men whom their mothers have borne into this world as free men”,
words which were the first declaration of Freedom and of human rights in the history
of Mankind,2
Hereby resolve to promulgate the Great Green Charter of Human Rights of the
Jamahiriyan Era, which sets forth the following principles:
1. Democracy means popular power, not popular expression. The members of
Jamahiriyan society proclaim that power belongs to the People. The People
exercise this power directly, without intermediary nor representative, within the
Popular congresses and the People’s committees.
2. The members of Jamahiriyan society hold sacred the life of the individual and
protect it. They prohibit his alienation. Imprisonment may be used only against an
individual whose freedom represents an danger or a contamination for others.
The goal of any punishment is cleansing of society, protection of its values and its
interests.
Jamahiriyan society proscribes any punishment that would violate the dignity and
the integrity of a human being, such as forced labor or long term imprisonment.
Jamahiriyan society prohibits any and all injuries, whether physical or moral,
against the person of a prisoner. It condemns any and all speculations and
experiments, whatever their nature, to which he might be subjected.
A punishment is personal and is to be suffered by an individual as a consequence
of a criminal act upon which it is necessarily contingent. The punishment and its
consequences can not be extended to the parents and relatives of the criminal.
“Each soul earneth only on its own account, not doth any laden bear another’s
load.”
3. The members of Jamahiriyan society are, in times of peace, free to travel
wherever they please and free to choose their place of residence.
4. Citizenship in Jamahiriyan society is a sacred right. No one may be deprived or
dispossessed of it.
5. The members of Jamahiriyan society prohibit clandestine action, resorting to force
in all its forms, violence, terrorism and sabotage.
Such acts constitute a betrayal of the values and principles of Jamahiriyan society
which affirm the sovereignty of the individual within the Basic Popular
Congresses, thereby guaranteeing him the right to publicly express his opinion.
They reject violence as a means intended to dictate ideas and opinions. They adopt
the democratic dialogue as the one and only method of debate, and consider any
hostile act against Jamahiriyan society, whatever it may be, and connected with a
foreign entity, as high treason towards it.
6. The members of Jamahiriyan society are free to form associations, trade unions
and leagues in order to defend their professional interests.
7. The members of Jamahiriyan society are free in their private acts and their
personal relationships. No one may interfere with their privacy, save in the event3
of a complaint from one of the partners involved, or if the act or the relationship
are harmful or prejudicial to society or are conflicting with its values.
8. The members of Jamahiriyan society hold sacred the life of a human being and
protect it. The goal of Jamahiriyan society is to abolish capital punishment. In
view of this, the death penalty should only be ruled against and individual whose
very existence constitutes a danger or is deleterious to society.
The condemned man may request a mitigation of his sentence or he may, in
compensation for his life, offer a personal tribute. The court may commute the
sentence if this decision is neither prejudicial to society nor conflicting with
human values.
The members of Jamahiriyan society condemn the enforcement of capital
punishment through loathsome methods, such as the electric chair, toxic gases or
injections.
9. Jamahiriyan society guarantees the right to plead before a court and the
independence of justice. Each of its members is entitled to a fair and honest trial.
10. The members of Jamahiriyan society base their judgments on a sacred law:
religion or custom, whose provisions are lasting and unalterable, and for which no
other law may substitute.
They proclaim that religion is absolute faith in the Divinity, and that it is a sacred
spiritual value. Religion is personal to each one and common to all. It is a direct
relationship with the Creator, without any intermediary.
Jamahiriyan society proscribes the monopoly of religion as well as its exploitation
for purposes of subversion, fanaticism, sectarianism, partisan spirit and fatricidal
wars.
11. Jamahiriyan society guarantees the right to work. This is a right and a duty for
everyone, within the limits of his own personal efforts or in association with
others. Each member of society is entitled to practise the profession of his choice.
Jamahiriyan society is a society of partners and not of wage-earners. Property,
which is the fruit of much labor, is sacred and protected; it may not be touched
save in the public interest and against fair compensation.
Jamahiriyan society is free from wage-earning slavery and asserts the right of each
worker to his labor and his production. Only he who produces, may consume.
12. The members of Jamahiriyan society are liberated from any feudalism. Land is the
property of no one. Each one has the right to farm it and to derive profit from it
through labor, agriculture or breeding during his lifetime and the lives of his heirs,
within the limits of his own efforts and the fulfillment of his needs.
13. The members of Jamahiriyan society are free from any rental fees. A house
belongs to the one who dwells in it. It enjoys a sacred immunity, in the respect of4
neighborhood rights, the rights of “Your close or faraway neighbors.” The
dwelling may not be used for purposes harmful to society.
14. Jamahiriyan society is one of solidarity. It ensures to every one of its members a
dignified and prosperous live, it provides them with high quality health care so
that it may become a healthy society. And it guarantees the protection and care of
childhood, motherhood, old age and of the handicapped.
Jamahiriyan society is the guardian of all those without protection.
15. Instruction and knowledge are natural rights of each and everyone. Any individual
is entitled to select his instruction and the knowledge that suits him, without
restrictions nor forced guidance.
16. Jamahiriyan society is a society of the Good and of noble values. It holds human
ideals and principles sacred. Its ultimate purpose is a humanitarian society from
which aggresion, war, exploitation and terrorism will be banished, and where no
difference will subsist between the powerful and the powerless.
All nations, all peoples and all national communities have the right to live freely,
according to their choices and the principles of self-determination. They have the
right to establish their national entity. Minorities have the right to safeguard their
own entity and heritage. The legitimate aspirations of those minorities can not be
repressed. Minorities may not either be forcefully assimilated within one or
several nations or national communities.
17. The members of Jamahiriyan society affirm the right of everyone to share in the
benefits, advantages, values and principles which are the fruit of harmony,
cohesion, unity, affinity and affection among the family, the tribe, the nation and
mankind.
To this end, the members of Jamahiriyan society are working to establish the
natural national entity of their nation and support all those who are fighting to
achieve this same goal.
They reject any and all segregation between men, whether based on color, race,
creed or culture.
18. The members of Jamahiriyan society protect freedom. They defend it throughout
the world. They support the oppressed, and incite all peoples to face injustice,
oppression, exploitation and colonialism. They encourage them to fight
imperialism, racism and fascism, in accordance with the principle of the collective
struggle of peoples against the enemies of freedom.
19. Jamahiriyan society is one of splendor and fulfillment. It guarantees everyone the
right of thought, of creation and innovation.
Jamahiriyan society is working towards the development of sciences, arts and
humanities. It ensures their dissemination among the popular masses so as to
prevent their monopoly.5
20. The members of Jamahiriyan society affirm the sacred right of man to be born into
a cohesive family where motherhood, fatherhood and brotherhood are offered to
him.
The development of a human being conforms to its own nature only if it is the
fruit of natural maternity and nursing. A child must be raised by his mother.
21. The members of Jamahiriyan society, whether men or women, are equal in every
human respect. The distinction of rights between men and women is a flagrant
injustice that nothing whatsoever can justify.
They proclaim that marriage is an equitable association between two equal
partners. No one may be coerced into a marriage contract, nor divorce except by
mutual consent or after a fair judgment. It is unjust to deprive children of their
mother and the mother of her home.
22. The members of Jamahiriyan society consider servants to be the modern-age
slaves, human beings enslaved by their masters. No law governs their situation
and no guaranties or protection are afforded them.
They live under the despotism of their master, they are the victims of this tyranny.
In order to survive, they are compelled by necessity to accomplish work that
insults their dignity and their human feelings.
In view of this, Jamahiriyan society proscribes the hiring of servants in the homes.
A house should be maintained by its owners.
23. The members of Jamahiriyan society are convinced that peace among nations can
ensure them prosperity, abundance and harmony. They call for an end to the arms
trade and to their manufacturing for exporting purposes.
The arms industry constitutes a squandering of the wealth of societies, an increase
of the individual tax burden, a propagation of destruction and annihilation
throughout the world.
24. The members of Jamahiriyan society call for the suppression of nuclear,
bacteriological and chemical weapons, as well as of any other means of massive
extermination and destruction.
They call for the elimination of all existing stocks, for the preservation of mankind
against the dangers represented by the waste from unclear power plants.
25. The members of Jamahiriyan society pledge to protect their society as well as the
political system based on popular power.
They further pledge to safeguard its values, principles and interests. They regard
collective defence as the only means to preserve these.
They consider that the defence of their society is the responsibility of each and
every citizen, man and woman. None can find a substitute in the face of death.6
26. The members of Jamahiriyan society are committed to the bases laid out by this
Charter. They shall not permit that it be violated and they shall refrain from
committing any act conflicting with the principles and rights that it guarantees.
Each member is entitled to plead his case before a court of law to request legal
redress against any violation of the rights and liberties set forth by this Charter.
27. The members of Jamahiriyan society proudly offer to the world the Green Book,
the guide and path towards emancipation and the achievement of freedom.
They announce to the popular masses the advent of a new Era from which
corrupted regimes will be banished and all traces of tyranny and exploitation
eradicated.
The People’s General Congress of the Great Popular Arab Libyan and Socialist
Jamahiriya
Executed in Baida, on 28 Chawal 1397 after the Prophet’s death – 12 Assayf/June
1988
The Libyan Arab People, gathered in Basic Popular Congresses,
Inspired by the First Declaration of the Great Fatah Revolution (01st September 1969)
which was the final triumph of freedom on this Earth,
Directed by the principles from the historic Declaration of the Institution of the
People’s Power on 2nd March 1977, for an event which opened up a whole new era, thus crowning the unremitting centuries long struggle of Mankind and confirming its
unceasing aspiration for Freedom and emancipation,
Led by the Green Book, Humanity’s guide towards total deliverance from power, be it
held by individuals, classes, clans, tribes or parties, and the path towards the founding
of a society for all Men, where all human beings will be free and equal in the exercise
of power and in the possession of wealth and arms,
In response to the constant incitement of the internationalist Leader, Moammar
Qaddafi, founder of the Jamahiriyan Era, who incarnates through his thought and
labor the aspirations of the oppressed and the enslaved throughout the world, and
opens the way before the peoples towards an change through by popular revolution,
the essential instrument to institute the Jamahiriyan society,
Convinced that the rights of Man, God’s substitute on Earth, can not be a gift from
anyone, nor can they exist within societies where exploitation and tyranny are
practiced, nor can they be fulfilled, other than through the victory of popular masses
over their oppressors and through the disappearance of regimes which annihilate
Freedom,
Convinced that the instituting of the power of popular masses will consolidate their
existence on Earth, once the sovereignty of the People is exercised through Popular
Congresses,
And convinced also that Human Rights can not be guaranteed in a world where rulers
and subjects, masters and slaves, rich and poor coexist,
Aware that human misery can not disappear nor Human Rights assert themselves
other than through the establishment of a Jamahiriyan world where the peoples will
hold the power, the wealth and the arms, a world from where governments and armies
will have vanished, where communities, peoples and nations will be relieved of any
danger of war, a world of peace, respect, harmony and cooperation.
On the basis of the foregoing and of the decisions made by the national and
international Popular Congresses, held on this land and abroad, the Arab Libyan
People, guided by the famous motto of Omar Ibn Al Khattab “Since when may
anyone enslave men whom their mothers have borne into this world as free men”,
words which were the first declaration of Freedom and of human rights in the history
of Mankind,2
Hereby resolve to promulgate the Great Green Charter of Human Rights of the
Jamahiriyan Era, which sets forth the following principles:
1. Democracy means popular power, not popular expression. The members of
Jamahiriyan society proclaim that power belongs to the People. The People
exercise this power directly, without intermediary nor representative, within the
Popular congresses and the People’s committees.
2. The members of Jamahiriyan society hold sacred the life of the individual and
protect it. They prohibit his alienation. Imprisonment may be used only against an
individual whose freedom represents an danger or a contamination for others.
The goal of any punishment is cleansing of society, protection of its values and its
interests.
Jamahiriyan society proscribes any punishment that would violate the dignity and
the integrity of a human being, such as forced labor or long term imprisonment.
Jamahiriyan society prohibits any and all injuries, whether physical or moral,
against the person of a prisoner. It condemns any and all speculations and
experiments, whatever their nature, to which he might be subjected.
A punishment is personal and is to be suffered by an individual as a consequence
of a criminal act upon which it is necessarily contingent. The punishment and its
consequences can not be extended to the parents and relatives of the criminal.
“Each soul earneth only on its own account, not doth any laden bear another’s
load.”
3. The members of Jamahiriyan society are, in times of peace, free to travel
wherever they please and free to choose their place of residence.
4. Citizenship in Jamahiriyan society is a sacred right. No one may be deprived or
dispossessed of it.
5. The members of Jamahiriyan society prohibit clandestine action, resorting to force
in all its forms, violence, terrorism and sabotage.
Such acts constitute a betrayal of the values and principles of Jamahiriyan society
which affirm the sovereignty of the individual within the Basic Popular
Congresses, thereby guaranteeing him the right to publicly express his opinion.
They reject violence as a means intended to dictate ideas and opinions. They adopt
the democratic dialogue as the one and only method of debate, and consider any
hostile act against Jamahiriyan society, whatever it may be, and connected with a
foreign entity, as high treason towards it.
6. The members of Jamahiriyan society are free to form associations, trade unions
and leagues in order to defend their professional interests.
7. The members of Jamahiriyan society are free in their private acts and their
personal relationships. No one may interfere with their privacy, save in the event3
of a complaint from one of the partners involved, or if the act or the relationship
are harmful or prejudicial to society or are conflicting with its values.
8. The members of Jamahiriyan society hold sacred the life of a human being and
protect it. The goal of Jamahiriyan society is to abolish capital punishment. In
view of this, the death penalty should only be ruled against and individual whose
very existence constitutes a danger or is deleterious to society.
The condemned man may request a mitigation of his sentence or he may, in
compensation for his life, offer a personal tribute. The court may commute the
sentence if this decision is neither prejudicial to society nor conflicting with
human values.
The members of Jamahiriyan society condemn the enforcement of capital
punishment through loathsome methods, such as the electric chair, toxic gases or
injections.
9. Jamahiriyan society guarantees the right to plead before a court and the
independence of justice. Each of its members is entitled to a fair and honest trial.
10. The members of Jamahiriyan society base their judgments on a sacred law:
religion or custom, whose provisions are lasting and unalterable, and for which no
other law may substitute.
They proclaim that religion is absolute faith in the Divinity, and that it is a sacred
spiritual value. Religion is personal to each one and common to all. It is a direct
relationship with the Creator, without any intermediary.
Jamahiriyan society proscribes the monopoly of religion as well as its exploitation
for purposes of subversion, fanaticism, sectarianism, partisan spirit and fatricidal
wars.
11. Jamahiriyan society guarantees the right to work. This is a right and a duty for
everyone, within the limits of his own personal efforts or in association with
others. Each member of society is entitled to practise the profession of his choice.
Jamahiriyan society is a society of partners and not of wage-earners. Property,
which is the fruit of much labor, is sacred and protected; it may not be touched
save in the public interest and against fair compensation.
Jamahiriyan society is free from wage-earning slavery and asserts the right of each
worker to his labor and his production. Only he who produces, may consume.
12. The members of Jamahiriyan society are liberated from any feudalism. Land is the
property of no one. Each one has the right to farm it and to derive profit from it
through labor, agriculture or breeding during his lifetime and the lives of his heirs,
within the limits of his own efforts and the fulfillment of his needs.
13. The members of Jamahiriyan society are free from any rental fees. A house
belongs to the one who dwells in it. It enjoys a sacred immunity, in the respect of4
neighborhood rights, the rights of “Your close or faraway neighbors.” The
dwelling may not be used for purposes harmful to society.
14. Jamahiriyan society is one of solidarity. It ensures to every one of its members a
dignified and prosperous live, it provides them with high quality health care so
that it may become a healthy society. And it guarantees the protection and care of
childhood, motherhood, old age and of the handicapped.
Jamahiriyan society is the guardian of all those without protection.
15. Instruction and knowledge are natural rights of each and everyone. Any individual
is entitled to select his instruction and the knowledge that suits him, without
restrictions nor forced guidance.
16. Jamahiriyan society is a society of the Good and of noble values. It holds human
ideals and principles sacred. Its ultimate purpose is a humanitarian society from
which aggresion, war, exploitation and terrorism will be banished, and where no
difference will subsist between the powerful and the powerless.
All nations, all peoples and all national communities have the right to live freely,
according to their choices and the principles of self-determination. They have the
right to establish their national entity. Minorities have the right to safeguard their
own entity and heritage. The legitimate aspirations of those minorities can not be
repressed. Minorities may not either be forcefully assimilated within one or
several nations or national communities.
17. The members of Jamahiriyan society affirm the right of everyone to share in the
benefits, advantages, values and principles which are the fruit of harmony,
cohesion, unity, affinity and affection among the family, the tribe, the nation and
mankind.
To this end, the members of Jamahiriyan society are working to establish the
natural national entity of their nation and support all those who are fighting to
achieve this same goal.
They reject any and all segregation between men, whether based on color, race,
creed or culture.
18. The members of Jamahiriyan society protect freedom. They defend it throughout
the world. They support the oppressed, and incite all peoples to face injustice,
oppression, exploitation and colonialism. They encourage them to fight
imperialism, racism and fascism, in accordance with the principle of the collective
struggle of peoples against the enemies of freedom.
19. Jamahiriyan society is one of splendor and fulfillment. It guarantees everyone the
right of thought, of creation and innovation.
Jamahiriyan society is working towards the development of sciences, arts and
humanities. It ensures their dissemination among the popular masses so as to
prevent their monopoly.5
20. The members of Jamahiriyan society affirm the sacred right of man to be born into
a cohesive family where motherhood, fatherhood and brotherhood are offered to
him.
The development of a human being conforms to its own nature only if it is the
fruit of natural maternity and nursing. A child must be raised by his mother.
21. The members of Jamahiriyan society, whether men or women, are equal in every
human respect. The distinction of rights between men and women is a flagrant
injustice that nothing whatsoever can justify.
They proclaim that marriage is an equitable association between two equal
partners. No one may be coerced into a marriage contract, nor divorce except by
mutual consent or after a fair judgment. It is unjust to deprive children of their
mother and the mother of her home.
22. The members of Jamahiriyan society consider servants to be the modern-age
slaves, human beings enslaved by their masters. No law governs their situation
and no guaranties or protection are afforded them.
They live under the despotism of their master, they are the victims of this tyranny.
In order to survive, they are compelled by necessity to accomplish work that
insults their dignity and their human feelings.
In view of this, Jamahiriyan society proscribes the hiring of servants in the homes.
A house should be maintained by its owners.
23. The members of Jamahiriyan society are convinced that peace among nations can
ensure them prosperity, abundance and harmony. They call for an end to the arms
trade and to their manufacturing for exporting purposes.
The arms industry constitutes a squandering of the wealth of societies, an increase
of the individual tax burden, a propagation of destruction and annihilation
throughout the world.
24. The members of Jamahiriyan society call for the suppression of nuclear,
bacteriological and chemical weapons, as well as of any other means of massive
extermination and destruction.
They call for the elimination of all existing stocks, for the preservation of mankind
against the dangers represented by the waste from unclear power plants.
25. The members of Jamahiriyan society pledge to protect their society as well as the
political system based on popular power.
They further pledge to safeguard its values, principles and interests. They regard
collective defence as the only means to preserve these.
They consider that the defence of their society is the responsibility of each and
every citizen, man and woman. None can find a substitute in the face of death.6
26. The members of Jamahiriyan society are committed to the bases laid out by this
Charter. They shall not permit that it be violated and they shall refrain from
committing any act conflicting with the principles and rights that it guarantees.
Each member is entitled to plead his case before a court of law to request legal
redress against any violation of the rights and liberties set forth by this Charter.
27. The members of Jamahiriyan society proudly offer to the world the Green Book,
the guide and path towards emancipation and the achievement of freedom.
They announce to the popular masses the advent of a new Era from which
corrupted regimes will be banished and all traces of tyranny and exploitation
eradicated.
The People’s General Congress of the Great Popular Arab Libyan and Socialist
Jamahiriya
Executed in Baida, on 28 Chawal 1397 after the Prophet’s death – 12 Assayf/June
1988
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