By Binneh s Minteh, Guest Writer, Newark, New Jersey, USA.
The transformation of the world to new political, economical and social paradigms brought to light compelling heated debates on issues and agendas.
Notably across the global political spectrum, a shift from one position to the other ushered in scholarly debates among contemporary scholars of modern global affairs. The enigma surrounding the Libyan leader, Colonel Ghadafi, has recently become one of the most debated topics, thus raising several eyebrows among scholars and pundits of modern times.
Over the years whilst most Western and African media outlets have expressed pessimism over Ghadafi’s renouncement of terrorism, nuclear weapons, and his compensation of the Lockerbie bombing victims, only a few maintain optimism about the colonel’s makeover with the international community. The Libyan leader’s shifting of gears spurred one of the most critical debates of contemporary global affairs.
This raises the questions: Is the world treating the Libyan leader fairly; should the enigma surrounding him be called quits, and should he be trusted and/or given a chance?
Responding to the aforementioned questions requires an understanding of how world cultures and religions contributed to the peaceful transformation of societies and communities from time immemorial. From ancient civilization, the embodiment of repentance and forgiveness as tools of development have brought to light considerable success across all spheres of societal transformation - socio-politic and socio-economic transformation. This is so because of our tolerance in disengaging ourselves from past stories. In a religious teaching at a Boston Chapel on September 5th, 2005 a contemporary scholar of modern Christian Studies once argued that:
“Our primal identity is our relation to God in our own context, and that relation to God includes relating to other people as also first related to God in their context, and only secondarily as interacting with us in our context. Our fundamental relation to other people should be to treat them as living and dying to God, whose children they are."
The scholar’s argument falls on the right trajectories, because ‘no moral relativism lurks here, and we all stand under the judgment of God.’ At a sermon on a mount, Jesus warned that making deep ontological judgments on others belongs to only God. In that same sermon on the Mount, Jesus repeatedly spoke of forgiveness. In the Bible he is quoted as saying:
“Blessed are the merciful, for they will be shown mercy.” Matthew 5:7
In view of the aforementioned, we must understand that change has come to the world, and Colonel Ghadaffi’s paradigm shift falls along those great parabolic changes of modern times. Dwelling on one’s past is a societal illness that has the tendency of making us judgmental, therefore making our global quest for peace and stability difficult, if not challenging. And that is not what the world needs at such critical times.
By paying compensation to victims, opening up trade with the international community, renouncing terrorism and nuclear weapons, Colonel Ghadaffi manifested not only culpability, but repentance and change. He therefore deserves to be given a chance, than being stigmatized as a globe- trotting trouble maker. Accepting him with respect and an open heart could propel our quest for global prosperity to higher heights.
As a devout Muslim, the Colonel’s reconciliation with adversaries was an action that is deeply rooted in islamic teachings. The Holy Qoran cited repentance in numerous Suras. Notably among the Suras is (Hood, Sura 11). In this particular Sura, The Almighty God (Allah) laid specific emphasis on repentance citing the story of Prophet Hood and his followers:
”And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allah).” (Hood 11:52)
Islamic teachings make it clear that it is better to forgive one another than to attack one another. The Qur’an describes the Muslims as those who avoid gross sins and vice, and when angered they forgive (Qur’an 42:37). It also says that although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by God. He does not love the unjust. (Qur’an 42 :40).
Shifting gears to Judaism, The Holy Torah keeps reminding people to forgive and seek repentance. According to Rabbi Pinchas Lipne, Dean of the Hebrew Academy in San Francisco (2002), although a person who has sinned logically deserves punishment, God encourages that he acknowledges his error, confess it and sincerely resolve to improve himself to the extent that he will not repeat his offense in the future.
With doctrinal religious teachings deeply rooted in our socio-economic and socio-political activities, it is important to note that human transformation has always evolved around the parables of repentance and forgiveness. From ancient civilization to modern times, the world has witnessed man’s effort in bridging dangerous divides through such parables. Even the ancient Romans and Greeks exercised some degree of repentance and forgiveness in their efforts of containing most political and social ruptures. Modern truth and national reconciliations in the aftermath of violent and deadly political conflicts speak volumes. For example truth commissions in the former Yugoslavia, Sierra Leone, Liberia, Rwanda and Cambodia are living testaments to that reality.
Colonel Ghadaffi may have a troubled past; however, treating him from the lessons of history, and as prescribed in the doctrines of all major religions, is our best way of emboldening efforts to foster global peace, security and prosperity.
Nonetheless, as change continues creeping along the shores of world communities and societies, it is incumbent upon us to change the way we think, perceive others, and do things. It is also important to understand that accepting those changes constitutes conformity to the realities of our rapidly transforming modern world. And the Colonel Ghadafi enigma must be no exception to that reality.
Calling that enigma quits, and accepting the Libyan leader with honesty, respect, and an open heart, would only make us better people, thus strengthen our quest for a better world. What else could one say?
Binneh Minteh (photo) is a Gambian independent researcher, analyst and consultant. He could be reached by email at: bsm235@nyu.edu.
Comments