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The Concept of Destiny in Between the Perspectives of Muhammad Syahrur and Robert Kane (A Critical Discourse Analysis) Syahputra, Satria Tenun; Wijaya, Roma
Journal of Southeast Asian Islam and Society Vol. 1 No. 1 (2022): JSEAIS
Publisher : UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/jseais.1.1

This article aims to analyze the concept of destiny from the perspective of Muhammad Syahrur and Robert Kane. The Destiny considered by Most of people to be something particular, turns out to be something that humans can still control. This opinion is undoubtedly contrary to the opinion of the majority. According to Syahrur, humans still have a significant role to play in determining their age, sustenance, and deeds, while according to Kane, humans have free will, which is not even suitable with God's provisions. This research is library research using Norman Fairclough's critical discourse analysis method, which consists of text analysis linguistically, discursive analysis or text production, and social practice analysis. This study concludes that Syahrur's opinion regarding the concept of destiny that humans can still control is obtained from an analysis of the verses of the Qur'an, which talk about age, sustenance and human charity with a linguistic approach and Kane uses a critical-logical analysis approach to the previous opinions that has existed Before. The result of the study found that according to Syahrur, the destiny is in the form of a collection of terms and conditions collected in one book, if these terms and conditions are fulfilled will cause a certain phenomenon, whether it is death, life, long or short life and so on. Meanwhile, according to Kane, human free will is like the garden of the forking path, where humans can choose which way to go without coercion from any party.

Occultist in Islam and Christianity (Comparative Studies of the Qur'an and Bible) Siswanto, Siswanto; Ulum, Miftahul; Wijayanti, Sherina; Sunarya, Adi; Wijaya, Roma
JOURNAL OF QUR'AN AND HADITH STUDIES Vol. 13 No. 2 (2024)
Publisher : UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/quhas.v13i2.41044

This study examines the concept of occultism. Here, the author focuses on the two religions, Islam and Christianity, because both are the most followed religions in Indonesia, so they significantly impact the understanding of the Occult in society. Therefore, the formulation of the problem in this paper is the views of Islam and Christianity in understanding the Occult and the differences and similarities between Islam and Christianity in narrating the Occult in their holy books, both the Qur'an and the Bible. This research is qualitative, library research that accumulates documentation data. The comparative study used in this article aims to analyze the differences and similarities in the narratives of Islam and Christianity in understanding the Occult. The results of this study are: First, in the Qur'an, occult events occur in the event of the prophet Musa (Q.S. Al-A'raf: 109-120), where there is mention of the word magic, witch. In the Bible, the term occult is not explicitly found, but as in 1 Cor. 8:4-7 regarding the rejection of meat sacrificed to idols, for there is no God but God. Second, there is a difference between the terms in the Qur'an and the Bible about the Occult. The Qur'an mentions magic, while the Bible is another Allah that claims to understand an object or to bind himself to an angel. The similarities between Islam and Christianity both agree with the rejection of the Occult.

Islamic Law, International Humanitarian Law, and Indonesia’s Diplomacy: A Constructivist Reading of Prabowo’s UNGA Speech on Gaza, 2025 Fuhaidah, Ulya; Wijaya, Roma
Islamic Law and Social Issues in Society Vol. 2 No. 1 (2026): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v2i1.43

Studies on the normative overlap between Islamic law and International Humanitarian Law (IHL) have consistently shown how both traditions converge in their commitment to human dignity. What has received far less attention is how this convergence travels into the practice of state diplomacy and shapes the construction of foreign policy identity. This article takes up that question by reading President Prabowo Subianto’s 2025 address to the UN General Assembly as a diplomatic text through which the convergence between maqāṣid al-sharīʿah and IHL is articulated and publicly justified in Indonesia’s response to the Gaza crisis. The central argument is that Prabowo’s speech frames Indonesian foreign policy as value-based diplomacy anchored in Islamic ethics and in widely recognized humanitarian norms. Using qualitative content analysis within a constructivist framework, the study treats maqāṣid al-sharīʿah not only as an ethical doctrine but as a normative resource that informs identity construction and shapes diplomatic conduct. The analysis shows that Prabowo’s speech reflects an Indonesian foreign policy grounded in justice and humanity and draws the protection of life (ḥifẓ al-nafs), justice (ʿadl), and global solidarity into a single ethical vocabulary that projects Islamic values into modern diplomacy. Read together, these findings suggest that Indonesia’s diplomacy operates as a site of cross-civilizational moral articulation, linking Islamic ethics with universal humanitarian standards while contributing to a more inclusive and morally grounded diplomatic paradigm. The article thus contributes to constructivist international relations scholarship by showing how religious normative frameworks can serve as intersubjective sources of international norms that shape state identity and diplomatic behavior. On that basis, it proposes a value-based humanitarian diplomacy model that bridges Islamic ethics and contemporary humanitarian law in global political practice.

Islamic Law, International Humanitarian Law, and Indonesia’s Diplomacy: A Constructivist Reading of Prabowo’s UNGA Speech on Gaza, 2025 Fuhaidah, Ulya; Wijaya, Roma
Islamic Law and Social Issues in Society Vol. 2 No. 1 (2026): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v2i1.43

Studies on the normative overlap between Islamic law and International Humanitarian Law (IHL) have consistently shown how both traditions converge in their commitment to human dignity. What has received far less attention is how this convergence travels into the practice of state diplomacy and shapes the construction of foreign policy identity. This article takes up that question by reading President Prabowo Subianto’s 2025 address to the UN General Assembly as a diplomatic text through which the convergence between maqāṣid al-sharīʿah and IHL is articulated and publicly justified in Indonesia’s response to the Gaza crisis. The central argument is that Prabowo’s speech frames Indonesian foreign policy as value-based diplomacy anchored in Islamic ethics and in widely recognized humanitarian norms. Using qualitative content analysis within a constructivist framework, the study treats maqāṣid al-sharīʿah not only as an ethical doctrine but as a normative resource that informs identity construction and shapes diplomatic conduct. The analysis shows that Prabowo’s speech reflects an Indonesian foreign policy grounded in justice and humanity and draws the protection of life (ḥifẓ al-nafs), justice (ʿadl), and global solidarity into a single ethical vocabulary that projects Islamic values into modern diplomacy. Read together, these findings suggest that Indonesia’s diplomacy operates as a site of cross-civilizational moral articulation, linking Islamic ethics with universal humanitarian standards while contributing to a more inclusive and morally grounded diplomatic paradigm. The article thus contributes to constructivist international relations scholarship by showing how religious normative frameworks can serve as intersubjective sources of international norms that shape state identity and diplomatic behavior. On that basis, it proposes a value-based humanitarian diplomacy model that bridges Islamic ethics and contemporary humanitarian law in global political practice.

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