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The debate of rule of law concept(s) cannot be concerned with only the views put forward by the maîtres à penser of “Western” countries – at least for those rejecting a parochial “Eurocentric” bias. It is obvious that the attitude of “Western” intellectuals towards the “rule of law” is different from the attitude raised by “non-Western” (trained) partners, such as those who belong to the “Islamic World”. While “Westerners” belong to a historically unified tradition – even while it is open to different interpretations and outcomes --, “non-Westerners” look at the tradition “from outside” and compare it to their own (legal-) cultural forms (Costa / Zolo 2007: ix-xiii). Due to fact the term’s origin is “Western”, it requires a clarification as to the context in Islamic modeled states. That said, this article attempts to give an insight into the discourse of the rule of law in Islamic modeled states in general. The evolution of legal theory within current Muslim context cannot easily be equated with the general “Western” understanding of ‘rule of law’ due to inherently different historical and traditional Islamic influences, which is therefore why I use the term “Islamic modeled”. On the basis of the wide and especially complex field, it is, accordingly, neither possible to discuss all notions nor the entire spectrum of national views in the “Islamic World” (see the country reports on Afghanistan (Elliesie 2010b), Egypt (Elliesie 2010c), Sudan (Elliesie 2010d), Iran (Moschtaghi 2010)).

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In conclusion, the precise content of the normative system of sharī‘a has been, and will continue to be, the product of human understanding (At-Tabarī 1971: 48 et seqq., 66) in its specific historical context (An-Na’im 2010: 44). Although sharī‘a laws are of divine provenance, the actual construction of the law is human activity, and its results represent the law of God as humanly understood. The ratio legis (hikma tashrī‘iyya) of a norm and its logical conclusion is a subjective understanding. Hence, at the time when one argues that norms in Qur’ān and Sunna are the understanding of justice at the time of the norm’s origin, then, one is able to exchange the perception of justice in the modern sense. One has to consider that law in the Islamic context does not descend from heaven ready-made, it is the human understanding of the law – the human fiqh- – that must be normative for society (Weiss 1998: 116; An-Na’im 2010: 45). According to Assem Hefny and Mashood Baderin, Islamic set regulations and provisions pertaining to mundane matters are, in time and place, alterable. Attention should be paid to the doctrine of al‘illa -'illa wa-l-ma‘lūl ma'lūl whereby causes differ in time and place for which reason outcomes vary as well (Hefny 2010: 81 et seq.; Baderin 2010: 141). Hence, a generalization of the rule of law concept in respective countries should be avoided. Rather, one has to see it from a different angle; namely, that of the specific national legal understanding against the background of the dichotomy between its particular traditional influence of (Islamic) legal theory and contemporary law in action, i.e. legal reality.

Panel
VI.
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