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.
Articles
37 Documents
<![CDATA[Utilization of Instagram as An Instrument of Public Policy Transparency: A Case Study of The Palangka Raya City Government ]]>
<![CDATA[Asmianur, Refa]]>;
<![CDATA[Taufiqurokhman, Taufiqurokhman]]>;
<![CDATA[Satispi, Evi]]>;
<![CDATA[Andriansyah , Andriansyah]]>;
<![CDATA[Awan, Akwila T.A]]>
<![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.i2.65.351-362
<![CDATA[The rapid development of digital communication has encouraged local governments to use social media to strengthen public policy transparency. Instagram, as a visually oriented and interactive platform, is increasingly adopted to disseminate policy information and public service messages. This study examines how the Palangka Raya City Government uses Instagram to support public policy transparency by focusing on: (1) the types of policy information communicated and their framing, (2) the dominant communication strategy pattern (push, pull, or networked), and (3) the implications of these practices for citizen interaction and perceived transparency. The study adopts a purposive case approach and qualitative content analysis. Data were drawn from peer-reviewed academic literature, official local government documents, publicly accessible Instagram content from relevant official accounts, and supporting news coverage (2019–2024). The analysis assessed informational completeness (why–what–how–so what), communication strategies, and observable interaction cues (e.g., questions, complaints, clarifications, and visible responses). The findings indicate that Instagram contributes to transparency mainly by increasing policy visibility and providing basic informational access. Substantive transparency is more evident in service-oriented posts that offer actionable guidance and link citizens to formal disclosure and complaint mechanisms such as KIP/PPID and SP4N-LAPOR. However, communication remains predominantly push-oriented, while pull-based interaction is limited and networked collaboration is largely absent. Consequently, digital transparency tends to emphasize information dissemination rather than demonstrably meaningful participation, and any implications for public trust are discussed as inferences rather than directly measured outcomes.]]>
<![CDATA[Qaulan Sadidan in QS. An-Nisa Verse 9 and Its Ethical Relevance for Generation Z’s Digital Communication ]]>
<![CDATA[Ependi, Mahdar]]>;
<![CDATA[Adenan, Adenan]]>
<![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.i2.66.259-270
<![CDATA[This study examines the meaning of qaulan sadidan in Q S An Nisa verse 9 and its relevance for the communication practices of Generation Z in contemporary digital environments. While previous research has described the moral significance of qaulan sadidan, few studies have explored how its exegetical interpretations can be connected to current theories of digital communication. This study addresses this gap by combining a thematic reading of classical and modern tafsir with insights drawn from Digital Communication Ethics, Media Ecology, and Self Presentation Theory. Using a qualitative descriptive approach, the analysis engages major exegetical works such as those of al Tabari, Ibn Kathir, al Qurṭubi, Wahbah al Zuhayli, Quraish Shihab, and Zainul Arifin in order to map the development of meaning across interpretive traditions. The findings show that classical exegetes frame qaulan sadidan as upright and fair speech that protects vulnerable individuals and prevents intergenerational injustice, while contemporary exegetes extend its relevance to education, family communication, and public discourse. When viewed in relation to the digital habits of Generation Z, these ethical principles become highly pertinent. They encourage clarity, verification, empathy, and responsibility in navigating rapid information flows, emotionally charged content, and the risks of misinformation and online aggression. The study therefore proposes a Qur’anic ethical communication framework that integrates exegetical insights with contemporary communication theory. This framework contributes to strengthening both Qur’anic literacy and ethical digital literacy among young Muslims and provides a conceptual basis for further research on Islamic communication ethics in the digital age.]]>
<![CDATA[Muslim Community Perceptions of Sharia Boundaries in Interactions with Siblings-in-Law in Pahandut District ]]>
<![CDATA[Najwa, Nur]]>;
<![CDATA[Syarifuddin, Syarifuddin]]>;
<![CDATA[Maimunah, Maimunah]]>
<![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.i2.67.290-301
<![CDATA[Interaction with siblings-in-law occupies a sensitive position in Muslim family life, particularly in extended-family households where daily proximity is common. Although Islamic law clearly categorizes siblings-in-law as non-mahram, social practice often treats them as close family members, resulting in interaction patterns that blur sharia boundaries. This study examines how Muslim communities in Pahandut District understand and practice boundaries of interaction with siblings-in-law, and the factors that shape these practices. Using a qualitative field-based approach, data were collected through in-depth interviews with community members and a local religious figure, supported by document analysis. The findings show that community understanding of interaction boundaries varies significantly, influenced by kinship traditions, living arrangements, and uneven levels of religious literacy. Many informants acknowledge religious obligations in general terms but encounter practical difficulties in applying specific fiqh rules related to aurat observance, seclusion, and everyday interaction within shared domestic spaces. Analysis based on the principle of sadd al-dharā’iʿ indicates that preventive legal reasoning is weakly internalized in daily family practices. Interaction patterns that are socially normalized are often maintained despite their potential to open the way to fitnah, not due to conscious rejection of Islamic norms but because of cultural familiarity and structural constraints. These findings highlight the need for more contextual forms of religious education that address family interaction explicitly, and contribute to discussions on social fiqh by linking Islamic legal principles with lived community realities.]]>
<![CDATA[Gender Inequality and Family Representation in The Film Andai Ibu Tidak Menikah Dengan Ayah ]]>
<![CDATA[Chintawati, Reinnia]]>;
<![CDATA[Syaifullah, Khalid]]>;
<![CDATA[Sudrajat, Arief]]>
<![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.i2.68.302-315
<![CDATA[This study examines the representation of gender inequality in the Indonesian film Andai Ibu Tidak Menikah dengan Ayah and the circulation of its meanings through audience discourse on TikTok. Using a qualitative approach grounded in Fairclough’s Critical Discourse Analysis, the study analyzes the relationship between the filmic text, selected audience comments, and the broader social structures in which these discourses operate. The data consist of eight key scenes from the film and relevant TikTok responses that address domestic labor, emotional responsibility, and parental roles. The findings show that the film positions the mother as the narrative center who bears overlapping domestic, economic, and emotional burdens, while the father is represented through absent or destructive forms of masculinity. These representations contribute to the naturalization of women’s double burden within patriarchal family structures. At the same time, digital audience discourse reveals forms of discursive negotiation and critique, particularly from women who relate personal experiences to the film and question the moralization of maternal endurance. This study demonstrates that film and digital media function simultaneously as sites for the reproduction and contestation of patriarchal ideology. It contributes to gender and media studies by situating gender performativity within Indonesian popular culture and participatory digital contexts.]]>
<![CDATA[Mangroves in the North Rupat Landscape: Community Perceptions of Existence and Management ]]>
<![CDATA[Gusniati, Gusniati]]>;
<![CDATA[Yusuf, Yusmar]]>;
<![CDATA[Rosaliza, Mita]]>
<![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.i2.71.388-398
<![CDATA[Mangrove ecosystems play a critical role in coastal protection and the livelihoods of coastal communities, yet their sustainability is strongly influenced by how local people perceive mangrove existence and management. This study examines public perceptions of mangrove existence and management in Tanjung Medang and Teluk Rhu Villages, North Rupat District, and identifies factors shaping these perceptions. A quantitative descriptive approach was applied using a structured Likert-scale questionnaire. From a population of 1,514 households, 48 respondents were selected using Slovin’s formula with a 10% margin of error and simple random sampling. Data were analyzed using descriptive statistics and a one-sample t-test with a benchmark value of 108 (75% of the maximum ideal score). The results show that public perception of mangrove existence is positive across all components (total score 2,493), with the highest score in mangrove condition/state (1,212). Perceptions of mangrove management are fairly good (total score 3,671), although supervision/monitoring is rated negative (938), indicating a key weakness in oversight. Most respondents demonstrate high perception (85.4%) and high knowledge (87.5%) regarding mangrove existence and management. Factor analysis indicates that knowledge is the dominant factor influencing perception (score 2,069), while social, economic, and cultural factors are not dominant. The one-sample t-test confirms that the overall perception score is significantly above the benchmark (t = 9.342; p < .001; mean difference = 20.708). These findings suggest that strengthening mangrove governance in North Rupat should prioritize improving supervision and monitoring mechanisms, while sustaining community education and outreach to reinforce knowledge-based support for conservation.]]>
<![CDATA[Meaning and Ethical Implications of QS. At-Ṭalaq 2–3 as the Verse of One Thousand Dinars in Hasbi Ash-Shiddieqy’s Tafsir An-Nuur ]]>
<![CDATA[Udin, Khairul]]>;
<![CDATA[Nasution, Hasan Bakti]]>
<![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.i2.73.363-375
<![CDATA[This study examines Muhammad Hasbi Ash-Shiddieqy’s interpretation of QS. At-Ṭalāq: 2–3, widely known as the “verse of one thousand dinars,” through a text-based exegetical analysis. The study focuses on Hasbi’s contextual-rational approach in interpreting the verse, especially the relationship between spiritual values such as taqwa and tawakkal and ethical responsibility within Qur’anic legal discourse. Using a qualitative method based on library research and content analysis, the study shows that Hasbi explains the normative-legal setting of divorce and waiting periods while developing an ethical framework in which divine provision (rizq) is linked to moral discipline and lawful conduct. The findings indicate that, in Hasbi’s interpretation, QS. At-Ṭalāq: 2–3 functions as a normative structure that integrates legal obedience, spiritual assurance, and ethical accountability. Sustenance is understood in material and moral terms, including ease of affairs, inner tranquility, and socially responsible behaviour grounded in taqwa. Hasbi frames the verse as a moral orientation that guides personal integrity and social conduct in contexts shaped by Qur’anic law. This study contributes to Qur’anic exegetical scholarship by presenting a socio-ethical reading of QS. At-Ṭalāq: 2–3 based on the internal reasoning of Hasbi Ash-Shiddieqy’s Tafsīr al-Qur’anul Majid (An-Nuur). Through a systematic mapping of the relationship between taqwa, tawakkal, rizq, and ethical responsibility, the study highlights how text-based contextual exegesis can connect legal, spiritual, and ethical dimensions within Indonesian Qur’anic interpretation.]]>
<![CDATA[The Feminization of Migration and Indonesia’s Protection Diplomacy for Female Migrant Workers in Malaysia Following the 2022 MoU ]]>
<![CDATA[Novia, Hana]]>;
<![CDATA[Elindawati, Rifki]]>;
<![CDATA[Cahayani, Ica]]>;
<![CDATA[Nibal, Rachel Kamilia Faradiba]]>
<![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.i2.90.376-387
<![CDATA[Indonesian female migrant workers continue to experience structural vulnerabilities, particularly in domestic and informal sectors where legal protection remains limited. These conditions are closely associated with the feminization of migration, which places women in undervalued care and domestic work shaped by gender inequality and uneven labor governance. In response to persistent protection challenges, Indonesia and Malaysia signed the 2022 Memorandum of Understanding (MoU) on the Placement and Protection of Indonesian Domestic Migrant Workers, introducing institutional mechanisms such as the One Channel System (OCS). This study examines Indonesia’s protection diplomacy toward female migrant workers in Malaysia in the post-MoU period (2022–2025). Adopting a qualitative research design informed by a post-positivist perspective, the study employs document and content analysis of bilateral policy documents, official reports and statistics from the Indonesian Migrant Workers Protection Agency (BP2MI), and relevant academic literature on gendered migration and labor vulnerability. The findings show that while the 2022 MoU and OCS signal a formal commitment to improving protection, their implementation remains constrained by structural factors. Persistent reliance on non-procedural migration channels, weak legal recognition of domestic work in the host country, and limited enforcement capacity continue to expose female migrant workers to exploitation, unpaid wages, and restricted access to justice. At the same time, migration also enables women to exercise agency as primary breadwinners, illustrating a duality in which empowerment and vulnerability coexist. The study argues that protection diplomacy centered primarily on procedural regulation is insufficient to address the gendered and structural dimensions of migrant vulnerability. More effective protection requires policy frameworks that integrate gender-sensitive approaches, recognize domestic work as formal labor, and address the broader political–economic conditions underpinning feminized labor migration.]]>
