A la recerca del constitucionalisme islàmic

Nadirsyah Hosen

Mentre que el constitucionalisme a Occident s'identifica majoritàriament amb el pensament laic, Constitucionalisme islàmic, que incorpora alguns elements religiosos, ha despertat un interès creixent en els últims anys. Per exemple, la resposta de l'administració Bush als esdeveniments de 9/11 va transformar radicalment la situació a l'Iraq i l'Afganistan, i tots dos països estan reescrivint les seves constitucions. Com
assenyala Ann Elizabeth Mayer, El constitucionalisme islàmic és constitucionalisme, és a dir, d'alguna forma, basat en els principis islàmics, as opposed to the constitutionalism developed in countries that happen to be Muslim but which has not been informed by distinctively Islamic principles. Several Muslim scholars, among them Muhammad Asad3 and Abul A`la al-Maududi, have written on such aspects of constitutional issues as human rights and the separation of powers. malgrat això, in general their works fall into apologetics, as Chibli Mallat points out:
Whether for the classical age or for the contemporary Muslim world, scholarly research on public law must respect a set of axiomatic requirements.
Primer, the perusal of the tradition cannot be construed as a mere retrospective reading. By simply projecting present-day concepts backwards, it is all too easy to force the present into the past either in an apologetically contrived or haughtily dismissive manner. The approach is apologetic and contrived when Bills of Rights are read into, say, the Caliphate of `Umar, with the presupposition that the “just” qualities of `Umar included the complex and articulate precepts of constitutional balance one finds in modern texts

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