By Alessandro Napoli – NR Italia
Gaddafi’s Green Book is a critical text for NR, and here are some very interesting and important points of the GB.
First is the consideration given to the black Africans in terms of panafricanism. What Gaddafi proposes in the GB fits perfectly with anticolonialism, and we have to give it more consideration remembering that the GB comes not from Black Africa but from Arab Africa.
Towards that, Gaddafi proposed a crossing between Pan Arab nationalism and African salvation and we can affirm that he realized this in his Jamairyah. Regarding that, Gaddafi can be understood as an exemple of the defender of the African logos as well as the Arab logos at the same time, in symphony with NR’s ideas and goals.
A second point, connected with the first, is the consideration given to the specifically Libyan logos made of tribal cultures. He was not the 3PT nationalist, eradicating the tribal backgrounds in the name of a single Nation in the model of illuminati-based nationalisms. He gave priority to the tribal formation in the Libyan logos, giving to tribes complete autonomy and even forming the army based in the tribes from which the soldiers were raised. This however was a weakness at the end of the Jamairyah because militias opposing Gaddafi unified and sold themselves out to finance capital and to the takfiris, and that was because those militias were under the flag of tribes jealous of Gaddafi’s tribe and allies. But the intention of the Rais, Gaddafi, was fair, clean, and to be critically understood as a contribution to the theory and practice of Laocracy in its purest form.
Third point we embrace was the position of the woman in Gaddafi’s Libya, as reinforced in the GB. The woman is central in Jamairyah and at same time this centrality doesn’t contradict the Holy Quran. Here, he explains that woman is the master of the home as the man is the master of the workplace. Gaddafi was like a prophet in conjugating modernity with Islamic tradition.
Gramsci used to say that when Islam enters into modernity it would not be painless and instead very difficult. This much is understood by everyone nowadays but in the Jamairyah this process appeared as something natural as it should be everywhere in the Islamic world.
The fourth point, similar to the third, affirms his genius, regarding the social state. Here too the Quranic concept of Zaqat is adapted to modernity through socialism and without contradicting the tradition.
Regarding this, we may add a further explanation about concept of Zaqat mentioning Sura from which is taken: “And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah, but that which you give in Zakat seeking Allah’s Countenance then those, they shall have manifold increase.” (Ar-Rum, 39). This concept is found both in Ba’ath socialism and also in Gaddafi’s social state in particular in its more perfected application.
The Hayat (verse) 39 of the Sura (chapter) Ar-Rum at the same time condemns financial usury and promotes the social state through Zaqat. Zaqat means alms, giving something to beggers, but since the times of Mohammed it started to become a more complex form of taxation to build a social state in every Islamic society. Additionally, Ba’ath socialism and the Islamic Republic of Iran as well insisted very much in perfecting this idea through laws anticipated by Marx but without taking Marxism as its ideological source. The primary source is always the Quran. This is a valid example on how much the natural evolution of societies tends to socialism if they stay true to their logos, the same is for Christianity with the concept of Charity which is strikingly similar to Islamic Zaqat.