Jurnal Riset Rumpun Agama dan Filsafat
Sub Rumpun ILMU PENGETAHUAN (ILMU) AGAMA 1 Agama Islam 2 Agama Katolik 3 Agama Kristen dan Teologia 4 Sosiologi Agama 5 Agama (Filsafat) Hindu, Budha, dan Lain Yang Belum Tercantum Sub Rumpun ILMU FILSAFAT 1 Filsafat 2 Ilmu Religi dan Budaya 3 Filsafat Lain Yang Belum Tercantum
Articles
20 Documents
Search results for
, issue
"Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat"
:
20 Documents
clear
<![CDATA[Perkembangan Perdagangan Islam di Nusantara pada Masa Lampau dan Kontemporer ]]>
<![CDATA[Fatma Azzahra]]>;
<![CDATA[Salmi Wati]]>;
<![CDATA[Andy Riski Pratama]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2179
<![CDATA[Islamic trade in Indonesia from pre-independence to contemporary times reflects various features, including nationalist missions, religious solidarity and Islamization. The pre-independence period was marked by nationalist and religious sentiments as a response to discriminatory Dutch colonialism. Religious solidarity is used to inspire unity and independence. After independence, the Islamic trade movement focused more on capitalizing religious organizations for the welfare of the people and da'wah. In the 1990s, the spirit of Islamization strengthened, influenced by the difficulty of access to trade resources and the search for Islamic identity amidst foreign domination. The BMT Movement, Islamic Banks, and Islamic philanthropic institutions responded to this phenomenon, prioritizing empowerment and community education. The phenomenon of the Indonesian trade movement is related to socio-political factors, such as the Dutch East Indies political system and the strength of non-indigenous trade. Islamic trade movements can be classified into two types: the pre-independence period, characterized by religious nationalism in business competition with non-indigenous groups; and post-independence, involving the consolidation of religious groups such as Muhammadiyah and NU, as well as the establishment of BMT and ZISWAF institutions. Islamic trade routes in the archipelago in the past included coastal areas, especially via sea routes which influenced the archipelago as an international trade center. The research method used is a qualitative Library Research approach with a historical-descriptive method. The research results show that the Islamic trade movement is developing in line with social and political dynamics in Indonesia.]]>
<![CDATA[Membangun Rumah Tuhan: (EZRA 3: 8-13) ]]>
<![CDATA[Dea Purba]]>;
<![CDATA[Gusti Sihombing]]>;
<![CDATA[Pinondang SumanSimanjuntak]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2374
<![CDATA[Ezra means helper. Ezra was a prophet sent by God to lead the Israelites after the exile. After the exile ended, the Israelites intended to build a temple for God. They face many challenges and obstacles, but when God is with them everything can be overcome easily. Just like us today, when we surrender to God everything we want, God will suffice. Just as in building God's house of worship, the Israelites were so enthusiastic when they wanted to build God's house, we too as God's congregation should have the same commitment as the Israelites in building God's house. Because that is one form in which we glorify God and how we give what is best for God. We must emulate the Israelites with great enthusiasm. When they laid the first stone in the construction of God's house, they were very happy, they praised God, sang and played musical instruments such as the harp, ciracap and also the trumpet. Even among all the shouts of cheers and songs of joy, there were also those among them who were crying, moved by what they had been through so far. Such great enthusiasm enabled the Israeli people to do this and overcome all the challenges in their lives.]]>
<![CDATA[Penjajahan Negara-Negara Barat Atas Negara-Negara Islam ]]>
<![CDATA[Muhammad Fajar Rasyiid S]]>;
<![CDATA[Siti Nurzana]]>;
<![CDATA[Zaini Dahlan]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2462
<![CDATA[Islamic culture has been on a steady decline from the time of the prophet, who ushered in its golden age. A factor contributing to Islamic stagnation was the emergence of Western nations that colonized Islamic nations. In their imperialistic pursuit of power, wealth, culture, and politics, Western nations prey on Islamic nations. Consequently, it is intriguing to examine their colonization of Islamic nations. My goal in writing this paper is to gain a better understanding of the reasons behind western colonization of Islamic countries. I hope that all students in Indonesia, and particularly those at UINSU, will read it and be inspired to work towards a world where Islamic countries no longer face colonization from the West.. Library research is the methodology employed in this article. There was a lengthy period of Islamic stagnation due to the colonization of the archipelago by western powers. This was accompanied by devastating conflicts, economic and social inequalities, the loss of native culture and civilization, and the introduction of Christianity. Due in part to the fact that Islamic countries are unable to stand up to Western colonization on their own, Islam has been unable to advance in recent centuries. Economic, social, political, and legal decisions may all stem from the need for prior permission from the federal government in order to pass legislation pertaining to a state. A number of indigenous peoples' desires to secede from their colonial masters emerged in response to Western colonialism. Some of the colonized states that rose up in opposition to the occupying power were successful in becoming independent nations, while others were unable to do so due to the superior military might of the colonial power.]]>
<![CDATA[Membentuk Kepribadian Muslim Peserta Didik Melalui Pendidikan Berbasis Akhlak ]]>
<![CDATA[Wismanto Wismanto]]>;
<![CDATA[M.Ramadhan Saputra]]>;
<![CDATA[Tania Aulia Sabila]]>;
<![CDATA[Amrullah Luqmanul Hakim]]>;
<![CDATA[Ihsan Priatama Sukma]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2487
<![CDATA[This research aims to (1) determine the moral education program in forming the Muslim personality of students (2) determine the implementation of moral education in forming the Muslim personality of students (3) identify factors that support and limit the process of forming a Muslim personality. This research uses a qualitative approach. Research data was collected through observation, interviews and document analysis. The research results show that: (1) Moral education programs are generally divided into two activities, namely intracurricular and extracurricular. (2) The implementation of moral education through moral education programs in activities inside and outside the school is carried out in the form of programs and activities which are divided into 4 types: programs, daily activities, weekly and monthly activities and annual activities. (3) Factors that support the implementation of moral education to shape students' Islamic character, namely motivation, physical facilities, facilities and the role of the school principal. In this case, to optimize the results of moral education programs in shaping the character of Muslim students, there must be good cooperation and accountability between institutions, school principals, and teachers, students, facilities and supporting facilities. The factor that hinders the implementation of moral education to shape students' personalities is the lack of student awareness.]]>
<![CDATA[Fungsi Agama Dalam Perspektif Umat Islam di Indonesia ]]>
<![CDATA[Muhammad Farhan Fadhilah]]>;
<![CDATA[Muhammad Ihsan Nauval Musyari]]>;
<![CDATA[Muhammad Badil]]>;
<![CDATA[Rivaldi Rissyel]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2489
<![CDATA[The role of religion in the lives of individuals to function as a value system that includes certain norms. Religion influential as motivation in encouraging individuals to perform an activity, due to actions undertaken against a background of religious beliefs assessed as having elements of chastity, and obedience. Religion in the lives of individuals also serves as 1) .Sumber Value In Keeping Decency 2). As Means To Overcome Frustration, 3). As Means To Satisfy Curiosity. Furthermore, with regard to the function of religion in public life. Society is the union of a group of individuals formed by a certain social order. The issue of religion would never be able to be separated from public life, because religion itself turned out to be necessary in social life. In practice, the function of religion in society, among others: 1). Educational function, 2). Rescuer, 3) As of Atonement, 4). As Social Control, 5). As fertilizer Sense of Solidarity. 6). Transformative function, 7). Creative function, 8). Sublimatif function, and 9). Sublimatif function. For further relates to the prosperity and happiness of human beings according to the teachings of Islam can be seen from all sides of which are 1) Social Kewajiban Human, 2). Humans as Pemakmur, and 3). Life Strategies as a winner.]]>
<![CDATA[Eksistensi Aqidah Dalam Pendidikan Islam dan Sebab-Sebab Penyimpangannya ]]>
<![CDATA[Evan Silalahi]]>;
<![CDATA[Muhammad Rendy Alfiansyah]]>;
<![CDATA[Hafiz Pradana]]>;
<![CDATA[Ahmad Fauzan Halim]]>;
<![CDATA[Muhammad Mazlan]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2490
<![CDATA[Aqidah is a principle of faith that has been established by Allah SWT. And we as human beings are obliged to believe in it in order to be worthy of being called believers. But that does not mean that faith is dogmatically instilled in humans, because the process of faith must be accompanied by aqli postulates. But because human reason is limited, not everything that can be trusted can be perceived and achieved by human reason. Scholars agree that the aqli proposition can indeed give birth to strong faith and faith. While the naqli postulate that can produce the desired belief is only the qath'i postulate. This short article presents some discussions that may be useful for those who want to understand the aqidah.]]>
<![CDATA[Studi Estetika Teologis Tentang Kematian Dalam Terang Berpikir Arthur Schopenhauer ]]>
<![CDATA[Krye Nikho Pagalla]]>;
<![CDATA[Alfri Tandi]]>;
<![CDATA[Santi Ribka]]>;
<![CDATA[Agnes Fiadolorosa]]>;
<![CDATA[Katrina Friskia]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2700
<![CDATA[The people of Kalambe Fort understand that death was caused by sins committed by the first humans who were placed in the Garden of Eden. Sin creates a wall of separation between humans and God, resulting in humans experiencing death. The presence of Christ breaks down the wall of separation between humans and God, namely sin. Through the death and resurrection of Christ as a sign that Christ has defeated death and humans gain the freedom to gain life after death. However, some members of the Fort Kalambe' congregation are still drowning in grief when facing death. The method used in this research is the Qualitative Phenomenology method where the author describes life in the congregation, describing phenomena that occur in the field, using Arthur Schopenhauer's theory which considers aesthetics to be a path to liberation of the will. The results of this study state that the worry about grief events is the congregation's fear of being abandoned by their beloved family. The congregation remains hopeful in the resurrection of Christ, and sorrow can disappear when people can let go of their will not to harbor thoughts and feelings for people who have gone.]]>
<![CDATA[Tinjauan Teologis Panggilan Debata Terhadap Iman Kristen Dalam Masyarakat Batak Toba ]]>
<![CDATA[Rajiman Andrianus Sirait]]>;
<![CDATA[Timotius Sukarna]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2748
<![CDATA[This article will discuss the role of "debata" theology of calling within the context of Christian faith in Batak society, Indonesia. "Debata" theology of calling refers to the teachings and customary traditions of the Batak people that regulate the duties, responsibilities, and obligations of individuals within the community. This article will analyze how "debata" theology of calling influences the practices and perceptions of the Christian faith among the Batak community. The literature sources utilized in this article include research, books, and papers related to Christian theology and Batak culture.]]>
<![CDATA[Hakikat Pendidikan Kristen Dalam Gereja ]]>
<![CDATA[Delpi Novianti]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2749
<![CDATA[The church is a community of people who believe in Christ. Christ's atonement for every believer should be a means of self-actualization that is superior in terms of character, nature, and critical thinking towards everything, so that he can live his life wisely in the midst of this world. Therefore, every believer needs to be equipped with planned, directed and continuous guidance in order to give birth to every member of the congregation who is spiritually and physically established. To achieve this noble hope, Christian education in the church is the right space to develop and guide every believer to become a people who can respond to God's call on their lives according to their talents and abilities. Therefore, the church is expected to be able to actualize its role in developing the people through Christian education. Christian education is expected to be able to provide understanding to church members so that they can use Christian education as a basis and means for forming people into members of God's kingdom, who are able to be salt and light in today's world. Christian education is a form of fertilizing the minds of believers with the Word of God under the guidance of the Holy Spirit through a number of learning experiences carried out by the church, for all believers who are discipled to know Jesus Christ. In the study of this topic, it will be discussed as follows: a). The Nature of Christian Education in the Church; b). The Goals of Christian Education in the Church and c). Forms of Christian Education in the Church.]]>
<![CDATA[Tinjauan Teologis Terhadap Ritual Sumpah Tippu’sasa Dalam Adat Mentawai Di Desa Mongan Poula ]]>
<![CDATA[Steven Eka Saputra Bungge]]>;
<![CDATA[Maria Titik Windarti]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 3 No. 1 (2024): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55606/jurrafi.v3i1.2750
<![CDATA[Oaths play a crucial role in human life, particularly in religious and cultural aspects. This paper elucidates the concept of oaths as an endeavor to bolster the veracity of a statement by invoking sacred entities such as God. In Israeli culture, oaths are regarded seriously and involve the name of God, with the threat of divine punishment if the oath is breached. Challenges for Christians arise when they encounter the influences of local culture and traditions, such as the Tippu’ Sasa oath ritual of the Mentawai tribe, which contradicts biblical teachings. Therefore, a profound understanding of oaths and the challenges of maintaining the sanctity of the Christian faith amidst local culture becomes imperative. This underscores that oaths are not merely verbal acts but also reflect profound spiritual commitments, serving as the foundation for a meaningful and responsible life.]]>
