This study aims to analyze the epistemological construction of human rights from the orthodox perspective of Al-Maududi, the liberalism perspective of An-Na'im, and the moderatism perspective of Baderin. This study uses library research with a descriptive-qualitative approach. This study shows that the presence of Al-Maududi's human rights orthodoxy seeks to campaign that the concept of human rights owned by Islam is far more humanistic than the ones campaigned for and standardized by the Western. On the other hand, the presence of liberalism belief moderated by Abdullahi Ahmad An-Na'im strives to fight for Islamic human rights, which can comply with the human rights standards of the Western. The standardization of An-Na'im's liberalism departs from the view that human beings are the measure of everything. Therefore, that human rights liberalism is anthropocentric and secular. In the middle of those two different points of view about human rights, Mashood A. Baderin tried to mediate Islam and human rights harmoniously. For Baderin, instead of making those two piles contradict, they should be synergized with each other. Theoretically and practically, this article offers a discourse between the dialectical discourse of Islamic and western human rights.Penelitian ini bertujuan menganalisis bagaimana konstruksi epistemologi ortodoksi HAM dalam perspektif Al-Maududi, konstruksi epistemologi liberalisme HAM dalam perspektif An-Na’im, serta konstruksi epistemologi moderatisme HAM dalam pandangan Baderin. Penelitian ini merupakan penelitian  kepustakaan dengan pendekatan deskriptif-kualitatif. Adapun hasil dari studi ini menunjukkan bahwa kehadiran ortodoksi HAM Al-Maududi berupaya mengkampanyekan bahwa konsep HAM yang dimiliki Islam merupakan konsep HAM yang jauh lebih humanis ketimbang HAM yang dikampanyekan dan distandarkan oleh Barat. Sebaliknya, kehadiran liberalisme HAM ala Abdullahi Ahmad An-Na’im berupaya memperjuangkan bahwa HAM Islam harus mengikuti standar HAM yang dimiliki oleh Barat. Standarisasi liberalisme HAM An-Na’im berangkat dari pandangan yang menjadikan manusia sebagai ukuran dari segala sesuatu. Oleh karena itu, liberalisme HAM bersifat antroposentris dan sekuler. Di tengah kedua kutub pemikiran HAM yang berbeda tersebut, Mashood A. Baderin berusaha mendudukkan Islam dan HAM secara harmonis. Bagi Baderin, keduanya tidak harus dipertentangkan, melainkan disinergikan satu sama lain. Secara teoritis dan praktis, artikel ini menawarkan sebuah diskursus antara wacana HAM Islam dan barat yang dialektis.

This article aims to identify and analyze Land Objects of Agrarian Reform (TORA) on agricultural land that exceeds the maximum limit in positive law in Indonesia, and analyzes it from the perspective of maqashid sharia. Positive legal provisions regarding Land as Objects of Agrarian Reform, especially on agricultural land that exceeds the maximum limit, are a legal standing against the oligarchy of control and ownership of agricultural land in Indonesia. This article is a normative legal study with a statutory and conceptual approach. The results of the study in this article show that land ownership and control in Indonesia is still controlled by a handful of oligarchic elites. Therefore, the policy regarding Land Objects of Agrarian Reform (TORA), especially TORA for agricultural land that exceeds the maximum limit, is considered appropriate as one of the efforts to carry out a fair and equitable distribution of ownership and control of land. In positive law rules, there are six TORA characteristics of agricultural land that exceed the maximum limit. These six characteristics become one of the references in a just agrarian reform policy. In the view of maqashid sharia, the TORA provisions are also very compatible with the spirit of hifz al-mal in the concept of contemporary maqashid sharia. The spirit of hifz mal in maqashid sharia, in addition to emphasizing prevention of monopoly and exploitation of property by oligarchic elites, is also a philosophical foundation in efforts to distribute land in a fair and equitable manner for the community.

Hukum Islam dan hukum Barat adalah dua sistem hukum yang memiliki landasan dan falsafah yang berbeda. Namun, di berbagai negara kedua sistem hukum ini bertemu dan berinteraksi dalam pola yang unik dan beragam. Keduanya menjadi sistem hukum yang memiliki pengaruh luas di dunia. Buku ini secara umum menguraikan perbedaan mendasar antara hukum Islam dan hukum Barat serta perkembangannya hingga era kontemporer. Dari aspek paradigma, Hukum Barat cenderung menggunakan paradigma antroposentris. Perumusan hukum lebih banyak ditentukan oleh kondisi sosial, politik, ekonomi, dan budaya serta mengabaikan aspek esoteris yang transenden. Di sisi lain, hukum Islam justru berangkat dari paradigma esoteris teo-antroposentris yang dominan berakar pada ajaran Islam.

The purpose of this research is to examine the interpretation of constitutional judges regarding the age limit for marriage which is considered to contain compatibility and efforts to harmonize sharia and human rights principles in their decisions. This is motivated by child marriage tends to ignore the rights of children and women. Unfortunately, this practice is often affirmed by religious understanding and even state law. The research method used is normative juridical using secondary data. As for this research will analyze the decision of the Constitutional Court Number 22/PUU-XV/2017.  This research will show the conflict between the interpretation of sharia - which has been the authoritative area of ​​religious leaders - and the principles of Human Rights (HAM). Meanwhile, the interpretation of the judges of the Constitutional Court seems to contain a discourse on the compatibility and harmony of sharia and human rights. This research per reflects the approach of the Constitutional Court and the strategy of the petitioners in an effort to review the constitutionality of the minimum age for marriage as stated in the Marriage Law. The various approaches and arguments put forward show that the applicant made a strategic decision by trying to break a patriarchal culture and injustice before the Constitutional Court.  Keywords: Marriage Age Limit, Syariah, Human Rights, Constitutional Court

Since the past, stigma and various forms of discrimination have continued to haunt disabled groups. They become a group that is marginalized from society due to the limitations they experience. Diffable groups should be seen as part of a society that has different abilities. In Islamic doctrine, marginalization and discrimination against these disabled groups is an act that is blamed and prohibited because basically all humans have the same position before God and the only difference is the degree of holiness. Therefore, Islamic law through fiqh products must participate in legitimizing the fulfillment of rights for disabled groups from a religious perspective. This paper will examine the importance of the formulation of fiqh with disabilities as part of respecting human values ​​taught by Islam. Using the theo-anthro-juridical term, this paper will also describe the foundations in formulating the fiqh of persons with disabilities, including theological, humanist, and legal foundations.