SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya
SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya is a double-blind peer-reviewed academic journal published by Lembaga Aneuk Muda Peduli Ummat in collaboration with LaKaspia, Banda Aceh, Indonesia. The journal is committed to advancing scholarly discourse and disseminating high-quality research in the fields of education, religion, social sciences, and cultural studies. SINTHOP publishes original and rigorous research that explores multidisciplinary and cross-disciplinary perspectives on education, religion, social, and cultural issues. The journal welcomes a wide range of research methodologies, including qualitative studies, quantitative research, mixed-methods approaches, systematic literature reviews (SLR), meta-analyses, bibliometric studies, and theoretical or conceptual papers. The journal accepts submissions in the following focus areas: Education Studies, including pedagogy, curriculum development, educational assessment, digital learning, inclusive education, and educational policy from various theoretical and methodological lenses Religious Studies, covering multidisciplinary approaches to Qur’anic exegesis (tafsir), Hadith studies, Islamic jurisprudence (fiqh), theology (kalam), Islamic education, contemporary Islamic thought, and interfaith dialogue Social and Cultural Studies, exploring topics in sociology, anthropology, political science, communication, media studies, and cultural transformation Interdisciplinary Social Sciences, especially studies that critically engage with complex social, ethical, and spiritual issues by integrating perspectives from multiple disciplines SINTHOP particularly encourages submissions that offer innovative frameworks or comparative perspectives, and that contribute to theoretical advancement, policy development, or practical solutions to current societal challenges.
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<![CDATA[Performing Faith at Work: Dramaturgical Strategies and Religious Expression Among Employees in Aceh, Indonesia ]]>
<![CDATA[Arfaryanda, Farabi]]>;
<![CDATA[Fajarni, Suci]]>;
<![CDATA[Musdawati, Musdawati]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.45.211-219
<![CDATA[This study explores how employees perform and negotiate their religious identities in a professional environment through the dramaturgical perspective of Erving Goffman. The research focuses on Bintang Prima Perkasa, a consumer goods distribution company in Aceh Besar, Indonesia, where Islamic values are deeply integrated into everyday organizational life. Using a qualitative descriptive–analytical approach, data were collected through in-depth interviews, participant observation, and documentation. Participants included managers, supervisors, administrative officers, sales personnel, and delivery staff selected through purposive sampling. The findings show that religiosity in the workplace operates as both a spiritual and social performance. On the front stage, employees express faith through punctual prayer, greeting with salam, and participation in collective pengajian to project professionalism and integrity. On the back stage, they practice a more personal and emotional form of worship beyond social observation. Religion serves dual functions: socially, it fosters trust, cooperation, and moral discipline; psychologically, it provides emotional stability and stress relief. Supported by organizational facilities, these practices have evolved into institutional norms that strengthen solidarity and moral order. The study concludes that religiosity in this workplace functions as a dramaturgical strategy that integrates faith, ethics, and professionalism, contributing to a cohesive and value-based organizational culture.]]>
<![CDATA[The Implementation of Contraceptive Legalization and its Moral Implications for Muslim Adolescents in Rural Indonesia ]]>
<![CDATA[Khairunida, Daan Dini]]>;
<![CDATA[Muharis, Achmad Yan]]>;
<![CDATA[Fitriani, Rizqi]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.50.220-228
<![CDATA[Population growth remains a critical issue for Indonesia, leading to the government’s implementation of the Family Planning (Keluarga Berencana) program, which promotes contraceptive use to control fertility and improve reproductive health. In rural Muslim communities such as Sukarapih Village, Bekasi, the program encounters moral and cultural resistance shaped by religious interpretation and social norms. This study examines how the government’s contraceptive policy is implemented and morally negotiated within this religiously conservative context, focusing on its influence on adolescent understanding and behavior. Using a qualitative descriptive design, the research was conducted from March to May 2024 through eighteen in-depth interviews and two focus group discussions with religious leaders, midwives, parents, and adolescents. Thematic analysis identified five key patterns: knowledge and misconceptions, religious gatekeeping, service delivery, family supervision, and peer influence. Findings reveal that contraceptive policy implementation operates through moral negotiation among health institutions, families, and religious authorities. While health workers adapt counseling to emphasize health protection, religious leaders and parents maintain control over adolescents’ moral development. Contraceptive access thus functions as both a public health initiative and a moral discourse shaped by community values. The study concludes that policy success depends not only on service provision but also on alignment with religious and ethical frameworks. Culturally sensitive approaches that integrate Islamic moral principles, family engagement, and adolescent education can strengthen both reproductive health outcomes and moral integrity in Muslim-majority rural settings.]]>
<![CDATA[Political Behavior of the Chinese Ethnic Community in the 2024 Legislative Election in Lhokseumawe City ]]>
<![CDATA[Fitri, Amanda]]>;
<![CDATA[Muzaffarsyah, Teuku]]>;
<![CDATA[Zulhilmi, Zulhilmi]]>;
<![CDATA[Faisal, Naidi]]>;
<![CDATA[Zulham, Zulham]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.47.229-238
<![CDATA[This study examines the political behavior of the Chinese ethnic community in Lhokseumawe, Aceh, during the 2024 Legislative Election. The research explores how this minority group participates in politics and what factors shape its voting decisions within a post-conflict environment. A qualitative descriptive approach was applied, using in-depth interviews, participant observation, and document analysis conducted between April and May 2025. Ten informants were selected through purposive and snowball sampling, representing community leaders, business actors, first-time voters, and a local academic. The findings show that participation among the Chinese community is active in the formal sense but limited in scope. Voting is treated as a civic responsibility, while involvement in party or campaign activities is minimal. Economic considerations are the strongest influence on political choice, as respondents associate stable governance with the continuity of their businesses. Family and community networks play a guiding role in decision-making, and national parties are preferred for their perceived neutrality and inclusiveness. These orientations produce a pattern of political behavior that values stability and social harmony over ideological alignment or power competition. Interpreted through the lens of rational choice and social identity theories, the findings suggest that political participation among this minority group reflects a pragmatic adaptation to local conditions. Engagement in electoral processes serves as both an affirmation of citizenship and a strategy to maintain coexistence within a socially sensitive environment. The study provides insight into how small ethnic minorities in post-conflict areas negotiate democratic participation through cautious and context-aware practices.]]>
<![CDATA[Agricultural Transformation and Local Resilience in Post Conflict Aceh: A Sustainable Livelihoods Analysis ]]>
<![CDATA[A.R, M. Rizal Fazri]]>;
<![CDATA[Emsa, Tasmiati]]>;
<![CDATA[Harahap, Ali Azis Usman]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.51.239-247
<![CDATA[Agriculture remains a central pillar of Aceh’s economy, yet the sector has not experienced substantial structural transformation despite post conflict recovery efforts. Persistent issues such as traditional cultivation practices, weak institutions, limited youth participation, and uneven access to production resources continue to constrain rural livelihoods. This study aims to analyze the dynamics of agricultural transformation, identify key factors shaping local economic resilience, and examine community based strategies that support sustainable agricultural development in a post conflict context. The research applied a qualitative descriptive approach grounded in the Sustainable Livelihood Framework. Fieldwork was conducted in Banda Aceh and Aceh Besar from May to September 2025 through in depth interviews, focus group discussions, and participatory observation involving twenty five purposively selected informants. Data were analyzed thematically using the interactive model of Miles, Huberman, and Saldaña, supported by triangulation and member checking to ensure validity. The findings show that transformation in Aceh remains uneven and is shaped more by administrative reforms than by changes in farming practices. Limited human capital, low youth engagement, and weak social cohesion slow the adoption of innovation. Institutional and financial constraints further restrict resilience, with farmers facing difficulties in accessing credit and formal support. At the same time, informal cooperation and customary leadership continue to play important roles in sustaining livelihoods. The study concludes that sustainable transformation is most effective when driven by community institutions that integrate human, social, and institutional capital. The research contributes to the literature by extending the Sustainable Livelihood Framework through the recognition of customary governance as a form of institutional capital in post conflict agrarian settings.]]>
<![CDATA[Meanings and Practices of Tuesday Taboos in a Rural Community of Banten ]]>
<![CDATA[Kharima, Nadya]]>;
<![CDATA[Sa’diati, Hera]]>;
<![CDATA[Prashe, Anggun Ryanda]]>;
<![CDATA[Rahayu, Dita Audya]]>;
<![CDATA[Khomalasari, Siti]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.56.271-279
<![CDATA[Tuesday taboos remain part of everyday life in several rural communities in Banten, even in areas where formal adat institutions no longer exist. This article examines how Tuesday taboos are understood, practiced, and sustained in Pasirgombong, a rural village that does not rely on institutionalized customary authority. The study draws on qualitative fieldwork, including in depth interviews and observation, to explore how community members interpret the taboo and integrate it into daily routines. The findings show that understandings of the taboo vary across generations. Elders tend to explain Tuesday taboos through spiritual narratives, while younger community members often follow the practice without relying on such explanations. Despite these differences, the forms of practice remain relatively consistent, particularly in the avoidance of agricultural work, entering forested areas, and using sharp tools, especially during the first Tuesday of the Mulud month. For many residents, the taboo functions as a practical guide related to safety and caution rather than as a strict religious obligation. The persistence of Tuesday taboos in Pasirgombong is supported by shared habits, oral transmission, and the moral influence of elders rather than formal regulation. These findings suggest that local traditions can continue to shape everyday behavior through flexible interpretation and social interaction, even in non adat rural communities experiencing social change.]]>
<![CDATA[The Concept of Uswah Hasanah and Its Implementation in Islamic Family Education ]]>
<![CDATA[Khakleri, Wien]]>;
<![CDATA[Mahmud, Salami]]>;
<![CDATA[Jannah, Miftah]]>;
<![CDATA[Pranajaya , Syatria Adymas]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.58.339-350
<![CDATA[This study examines uswah hasanah as a pedagogical model in Islamic family education and addresses a recurring gap in prior discussions that often emphasize exemplary conduct as a moral ideal without offering an operational framework that parents can apply in everyday family life. Using a descriptive qualitative approach through a literature review, this article synthesizes peer reviewed studies and scholarly sources published between 2016 and 2025 that discuss uswah hasanah, exemplary education, and Islamic family education. The analysis was conducted through close reading and thematic coding to identify recurring concepts, implementation mechanisms, and educational outcomes associated with exemplary education in the family context. The findings indicate that the family as madrasah al ula is a decisive setting for character formation because children internalize values primarily through repeated observation of parental conduct. The synthesis further shows that the implementation of uswah hasanah can be organized into five interrelated dimensions, namely tarbiyah bi al qudwah, tarbiyah bi al adat, tarbiyah bi al mau idzah, tarbiyah bi al mulaahadzah, and tarbiyah bi al uquubah, which together form a coherent sequence from modeling and habituation to guidance, supervision, and responsible discipline. This article contributes a structured conceptual framework that links Islamic educational thought with practical parental strategies for character formation in the home and provides a foundation for future empirical studies across diverse family settings.]]>
<![CDATA[Revitalizing Islamic Religious Education at the Junior Secondary Level through Meaningful Learning: A Systematic Literature Review ]]>
<![CDATA[Hasanah, Naomi Ainun]]>;
<![CDATA[Permana, Irfan Setia]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.60.280-289
<![CDATA[Islamic Religious Education (IRE) at the junior secondary level (SMP/MTs) continues to face challenges related to student engagement and the relevance of learning to students’ everyday experiences. Many studies indicate that IRE instruction is still dominated by conventional approaches that emphasize content delivery, leaving limited space for reflection and value internalization. In response to these challenges, meaningful learning has been discussed as an approach that connects religious knowledge with students’ lived realities. This study presents a Systematic Literature Review (SLR) guided by the PRISMA 2020 framework to examine empirical research on the implementation of meaningful learning in Islamic Religious Education at the SMP/MTs level. Articles published between 2014 and 2024 were collected from several academic databases, including Google Scholar, Springer Nature Link, JSTOR, DOAJ, Taylor & Francis, and Brill. Through a staged screening process, ten empirical studies were selected for final analysis. The findings show that meaningful learning in IRE is commonly implemented through contextual and student-centered strategies, such as Contextual Teaching and Learning, Problem-Based Learning, project-based activities, cooperative learning, and reflective practices. These approaches are associated with increased student engagement, deeper understanding of religious concepts, and stronger opportunities for value internalization. However, most studies focus on short-term outcomes and provide limited discussion of assessment and long-term impacts. This review highlights the need to position meaningful learning as a reflective and context-sensitive pedagogical approach in Islamic Religious Education.]]>
<![CDATA[Down Payment Refund Clauses in Non-Cash Home Purchases (Taqsit): A Murabaḥah-Based Assessment of Gharar at PT Hadrah Aceh Pratama ]]>
<![CDATA[Hunaifi, Fiona Nurul Hida]]>;
<![CDATA[Armia, Muhammad Shiddiq]]>;
<![CDATA[Friatna, Ida]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.61.329-338
<![CDATA[This study examines the application of a murābaḥah framework in non-cash home purchases (taqsīṭ) at PT Hadrah Aceh Pratama, with particular attention to price disclosure and the down payment refund clause when a bank rejects a buyer’s financing application. Using a normative–empirical design, the analysis integrates doctrinal standards from fiqh al-muʿāmalah and DSN–MUI Fatwa No. 04/DSN-MUI/IV/2000 with field evidence drawn from written contracts, supporting transaction documents, observations, and interviews conducted on 25 October 2024 and 15 September 2025. The contracts set out the base cost, the agreed margin, and the installment schedule, while the down payment is determined by unit type. The central issue concerns the refund mechanism. The contract makes the refund contingent on the resale of the unit and does not stipulate a definite deadline. Although interviews indicate an internal target timeframe, the written clause leaves the time of performance open. This creates uncertainty (gharar) and falls short of the requirement of clarity (bayān) regarding obligations and timing in a valid murābaḥah arrangement. The study recommends that the contract specify a clear refund deadline independent of resale, provide a straightforward procedure for failed transactions, and state related fees in precise and transparent terms to protect both parties and support justice within the aims of maqāṣid al-sharīʿah.]]>
<![CDATA[Patterns of Cultural Adaptation in Marriage and Funeral Customs between Javanese and Acehnese Ethnic Groups in Sukadamai Village, Aceh Besar ]]>
<![CDATA[Asmanidar, Asmanidar]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.62.316-328
<![CDATA[This study aims to analyze the cultural adaptation patterns of the Javanese community in their interaction with the Acehnese community in Gampong Sukadamai, Lembah Seulawah District, Aceh Besar Regency, particularly within the context of marriage and death rituals. This research employs a qualitative approach using observation, in-depth interviews, and documentation as data collection techniques. The findings reveal that cultural adaptation occurs gradually through social interaction, participation in communal and religious activities, and cooperation in economic practices. In the socio-cultural sphere, harmonious acculturation emerges, evidenced by the integration of Javanese and Acehnese elements in marriage rituals, communal feasts, and death ceremonies. The main challenges in adaptation involve differences in language, customs, and cultural values; however, these are overcome through effective communication, negotiation, and continuous interaction. In conclusion, the adaptation process forms a new multicultural identity that strengthens social cohesion, tolerance, and interethnic cooperation in Gampong Sukadamai]]>
<![CDATA[Public Administration in Developing Countries: Mediating the Internalisation of Global Legal and Policy Frameworks of the SDGs ]]>
<![CDATA[Hasan, Syahrul]]>;
<![CDATA[Taufiqurokhman, Taufiqurokhman]]>;
<![CDATA[Satispi, Evi]]>;
<![CDATA[Andriansyah, Andriansyah]]>;
<![CDATA[Malik, Syaibatul Hamdi]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 4 No. 2 (2025): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v4.i2.63.248-258
<![CDATA[This article examines the role of public administration in developing countries in internalising global legal and policy frameworks associated with the Sustainable Development Goals. The study employs a narrative literature review to synthesise research on administrative capacity, legal adaptation, and the influence of global political processes on national development strategies. The review shows that public administration provides the institutional means through which global commitments are interpreted and embedded in domestic policy. The ability of governments to coordinate sectoral institutions, manage information systems, and align national regulations with international norms shapes how far the SDGs can be translated into practical action. The literature also highlights variations in governance quality, regulatory coherence, and enforcement practices that influence the internalisation process. Global political developments such as development assistance and international monitoring further shape national responses, although their impact depends on the stability and capability of domestic administrative systems. The findings indicate that improvements in coordination, legal consistency, and accountability are important steps toward narrowing the gap between global frameworks and national implementation. These insights offer a conceptual foundation for understanding the institutional conditions that affect SDG progress in developing countries.]]>
