Islamic values. Initially, however, Article 34 of the 1969 constitution stated that all old laws remained in effect, except for those which contravened the new constitution. In 1973, Gaddafi suspended all legislation, and stated that sharia would be the law of the land, however Gaddafis sharia was based only in the quran and not in a classical Muslim legalistic source of fiqh. It could hence be considered a new form fiqh. The dual-court system was also abolished that year, replaced by a single court system which aimed to bring together Islamic and secular principles. However, by 1974, progress in the Islamicisation of the law had come to a halt. The Green Book, Gaddafi's outline of his political and economic philosophy for Libya, officially accepts religion and customary law as sources of law for society. In 1977, the Libyan government promulgated the Declaration of People's Power, which superseded the constitution; this also stated that the Qur'an was the source of legislation for Libya. However, throughout the late 1970s and 1980s, Gaddafi repeatedly emphasised in speeches that Islamic law was an insufficient basis for modern economic and social relations, and that the traditional Islamic guidelines for property and commerce had no legal standing. In practise, secular policies overrode religion as a source of law. Thus, by 1990, Ann Elizabeth Mayer of the University of Pennsylvania described Gaddafi's actual progress towards the Islamisation of Libyan law as "very modest", and largely aimed not at reviving specific sharia rules, but enforcing public morality consistent with Libyan values. One area in particular in which Libyan laws are inconsistent with sharia is in the penal law, where the punishments are lighter than those mandated by traditional hudud, especially in the case of needy offenders. Mayer analyses this as leniency inspired by the Libyan government's socialist principles. The Libyan government also viewed sharia's protection of private property, along with principles of Islamic law regarding contracts and commerce, as incompatible with a socialist economic programme. However, Libyan law follows the sharia rules of evidence; the testimony of women and non-Muslims is not accepted in criminal matters. The Maliki school continued to be used as the source of Islamic law; however, if Maliki sources do not cover a certain question, reference is made to the Libyan Penal Code and the Libyan Code of Penal Procedure, rather than other schools of sharia law. The practical aim of this procedure seems