This article is to position the gender to its proper and appropiate place. This conducted by criticizing to the interpretation of the holy texts. As the feminism-thinkers are not poles apart in their interpretation, but they are in uniformity and commitment to put back Islam the religion of peace where man is considered equal to each other. Human beings are equal in their efforts to develop their potentials toward their perfection.

The principles of Human Rights are the goals of Islamic shari'a or maqashid al-shari'ah (the philosophy of Islamic law) which has been formulated by al-Ghazali and perfected by as-Syatibi. These principles are summarized in al-dlaruriyah al-khamsah or also called al-huquq al-insaniyah fi al-Islam (human rights in Islam). This concept consists of five basic principles that must be maintained and respected by every individual; Hifzhu al-Din (respect for religious freedom), Hifzhu al-Mal (respect for property), Hifzhu al-Nafs wa al-'Irdl (respect for life, right to life and individual honor), Hifzhu al-'Aql (respect for freedom of thought), and Hifzhu al-Nasl (respect for keeping offspring).This research is examined using a juridical-normative and socio-legal and historical approach. The principles of human rights in the Medina Charter consist of: the principles of justice, equality, freedom of religion, piety, and commanding good and evil. Iimplementation of human rights values ​​in The Medina Charter in Indonesia, the author summarizes it into three areas of life; religion, nation and state consisting of:the field of religious harmony, the field of law and constitution enforcement and the field of socio-political life and the development of the political system. Among the authors' findings, the Medina Charter contains ideas that have strong relevance to the developments and desires of today's world community, especially for Indonesia. The ideas in the Medina Constitution were also absorbed by the founding figures of the Indonesian nation, which can be seen in the Jakarta Charter which later gave birth to Pancasila. The contents of the Medina Charter and Pancasila have in common as a sentence of sawa'  (meeting point) diversity or a noble agreement that is constructive, loves, and defends Indonesia, as well as the Medina Charter.

Kebiasaan adalah salah satu sumber hukum perdagangan internasional, dan dalam metodologi hukum Islam kebiasaan diistilahkan dengan ‘urf, adalah sebagai dalil/sumber hukumnya. Kebiasaan (‘urf) dalam pandangan metodologi hukum Islam ini dapat berlaku dalam hukum perdagangan internasional, mesti memenuhi kriteria-kriteria tertentu, dan sejalan dengan Nash (al-Quran dan Sunnah). Kebiasaan (‘urf) ini sendiri merupakan bagian dari natural-karektaristik yang hidup dalam masyarakat dunia, ia terbentuk secara sengaja maupun tidak sengaja dan alami. Sehingga kebiasaan itu tidak bisa dihilangkan atau didiskualifikasi, dan bahkan semakin mejadi trand masyarakat kontemporer, seperti perdagangan internasional secara online (e-commerce). Islam sebagai agama universal, dinamis, cocok untuk setiap waktu dan tempat, mengatur kebiasaan tersebut secara komprehensif.

Penegakan hukum merupakan upaya untuk mendorong masyarakat agar mentaati aturan-aturan hukum yang berlaku (upaya preventif) dan penjatuhan sanksi hukum terhadap kasuskasus pelanggaran hukum yang terjadi dalam masyarakat (upaya represif). Namun yang sering menjadi permasalahan adalah tolok ukur legalitas kekuasaan. Apakah setiap kekuasaan yang berdasarkan aturan hukum dapat dikualifikasikan sebagai kekuasaan sah atau legal? Apakah kekuasaan sewenang-wenang yang memiliki landasan hukum harus diterima dan ditaati? Apakah kekuasaan yang sewenang-wenang dapat melahirkan hukum yang adil? Apakah efektivitas penegakan hukum tergantung pada legalitas kekuasaan? Dan apakah kekuasaan legal yang sewenang-wenang dapat menegakkan hukum guna mencapai keadilan?. Jenis penelitian yang digunakan adalah kajian pustaka, yang diambil dari berbagai sumber. Subjek penelitian adalah pada berbagai example yang bisa diambil dari kelompok kecil maupun kelompok besar. Sumber data digali dari data primer dan sekunder dari penelitian ini, metode pengumpulan data dengan cara observasi, kajian Pustaka dan dokumentasi. Kemudian diproses melalui teknik analisis data. Sistematika penulisan menggambarkan tentang Otorisasi Hukum Dalam Bernegara Pendekatan Islam Dan Barat. Hasil penelitian ini memberikan pemahaman akan kekuasaan hukum yang mampu memberikan keadilan dan memberikan efektivitas terhadap legalitas dari hukum itu sendiri.

Marriage in Indonesia has been regulated in laws and regulations that apply to all Indonesian people, namely the Marriage Law Number 1 of 1974.[1] In this Law as stated in Article 2 which reads that marriage is only valid, if it is carried out according to each religion and belief, then each marriage is recorded based on the applicable laws and regulations. The Jambi Religious Court as the executor of judicial power in the Jambi Religious High Court area has received 2 (two)cases isbat/ marriage ratifications for non-Muslim husbands and wives to become converts to get legal certainty from marriage before embracing Islam, namely the case with Number 14/Pdt.P /2017/PA Jmb on 01 February 2017 and the case with Number 64/Pdt.P/2019/PA Jmb on 09 August 2019. The reason for converting husbands and wives to submit isbat/ marriage ratification is because marriage before embracing Islam does not have a certificate marriage from the Civil Registry Office. So that the husband and wife of the converts filed a case isbat/ marriage ratification to the Jambi Religious Court to ask for the validity of their marriage. The Jambi Religious Court judge who tried the case, in his decision, granted the request and declared the marriage of a husband and wife to be converts to Islam without advocating remarriage. Even though the marital status of a non-Muslim husband and wife when they converted to Islam, the scholars were still debating until they were divided into two groups.