The Qur'an and the Constitution
The Quran and the Constitution are mutually supportive supreme texts; one does not negate the other. Numerous forms of government, cultural traditions, and economic systems are compatible with both supreme texts. Muslim nations are free to promulgate specific constitutions that reflect their social, political, and economic preferences rooted in history and culture. The specific constitution must reflect the conscience of the nation, for constitutions that fail to do so are vulnerable to amendment, even revolutionary replacement. Because the human condition is constantly evolving, the Quran, though a permanent divine text immune to alteration or amendment, is amenable to the evolutionary calls of believers. Each generation of Muslims is free to understand the Quran for meeting its needs. Interpreters as believers, however, summon the luminosity of faith while analyzing the Word of God and refrain from deforming the meaning of the divine text. They should not project personal agendas into the meaning of the Quran as do some interpreters of the Constitution.
The Is and the Ought of International Constitutionalism: How Far Have We Come on Habermas's Road to a “Well-Considered Constitutionalization of International Law”?
In recent years, a growing chorus of publicists – lawyers, philosophers, political scientists and others – has discussed and often advocated the “constitutionalization” of international law, i.e. the gradual transformation of the whole or at least parts of international law into a world constitution. These “constitutionalists,” many of them having a German background, point to various recent phenomena such as international legal norms with erga omnes effects and peremptory norms (jus cogens) which seem to establish a hierarchical order of global values, going far beyond the classical inter-State relationships of coexistence and synallagmatic exchange. They further list compulsory judicial or quasi-judicial dispute settlement mechanisms (e.g., in the WTO). The constitutionalists put particular emphasis on the human rights revolution since 1945 and the rise of international criminal law that is administered by various international criminal tribunals – phenomena which have transformed individuals into (partial) subjects of international law alongside the states.
The laws of Cnut and the history of Anglo-Saxon royal promises
The ‘first’ and ‘second’ law codes of Cnut are the last surviving codes issued in the name of an Anglo-Saxon king.They are the final fruit of the interest in kingship and law and in the inter-relationship of the two which characterized the period following the monastic revival in England and which is especially associated with the name of Wulfstan, archbishop of York. Although they are far from being complete codifications of Anglo-Saxon law, they draw extensively on earlier legislation. They are different in kind from much tenth-century law, which is usually more limited and administrative in content and character, and their nature and purpose invite further consideration.