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
64 Documents
<![CDATA[Integrating Good Waqf Governance and Visionary Leadership in Pesantren Waqf Management: Institutional Law as an Enabling Prerequisite ]]>
<![CDATA[Hadiyanto Arif]]>;
<![CDATA[Ifan Syafiuddin]]>;
<![CDATA[Wahyudi Milbala Putra Panggar]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.130.273-294
<![CDATA[Waqf management in Indonesian pesantren faces persistent challenges related to institutional status, administrative capacity, accountability, leadership, and productive asset development. Existing studies generally examine Good Waqf Governance (GWG), leadership in Islamic educational institutions, and institutional law as separate domains, leaving their interaction insufficiently integrated in the context of pesantren-based waqf management. This study develops the Integrated Pesantren Waqf Governance Model (IPTGM) as a preliminary conceptual framework combining institutional law, GWG, and visionary leadership. A Systematic Literature Review guided by PRISMA 2020 was conducted using publications identified through Google Scholar, SINTA, Scopus, and supplementary reference searching. Of 124 initially identified records, 21 peer-reviewed articles published between 2016 and 2025 met the eligibility criteria and were included in the synthesis. The review was complemented by a focused normative analysis of Law No. 41 of 2004 on Waqf and Law No. 18 of 2019 on Pesantren. The findings indicate that institutional law provides an enabling regulatory environment but does not independently ensure effective governance. GWG contributes principles of transparency, accountability, responsibility, independence, and fairness, while visionary and values-based leadership may support institutional direction, organizational adaptation, professional capacity, and service-oriented accountability. The synthesis generates four propositions concerning institutional readiness, productive waqf management, leadership-supported GWG implementation, and multidimensional pesantren sustainability.]]>
<![CDATA[Evaluating Dropshipping Through Hadith and Islamic Commercial Law: Unauthorized Sales, Salam, and Wakalah bi Al-Ujrah ]]>
<![CDATA[Nurul Hasanah Simamora]]>;
<![CDATA[Farid Adnir]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.133.323-332
<![CDATA[The expansion of dropshipping has renewed questions in Islamic commercial jurisprudence concerning ownership, authorization, possession, delivery risk, and contractual uncertainty. Although previous studies have examined dropshipping through Islamic jurisprudence and hadith, they have not consistently integrated hadith source mapping and selected transmission issues with a comparative assessment of different contractual models. This article examines three normative configurations: dropshipping conducted without supplier authorization, dropshipping structured as salam, and dropshipping conducted through wakālah bi al-ujrah. It employs focused qualitative library research using major hadith collections, transmitter biographies, classical commentaries, and relevant contemporary studies. The analysis combines takhrīj al-ḥadīth with a focused review of selected transmission issues, textual context, classical commentary, and fiqh al-ḥadīth. The report lā tabiʿ mā laysa ʿindaka appears in several major collections. Al-Tirmidhī classified the report associated with Ḥakīm ibn Ḥizām as ḥasan, while Shuʿayb al-Arnaʾūṭ’s critical edition of Musnad Aḥmad evaluates one transmission route as weak because of a disputed interruption but classifies the report as a whole as ṣaḥīḥ li-ghayrihi on the basis of corroborating evidence. The legal analysis shows that dropshipping cannot be assigned a uniform ruling merely because the seller lacks physical inventory. An unauthorized independent sale raises legal concerns when the dropshipper lacks ownership, contractual authority, and a reliable capacity to deliver. Salam may provide a valid structure when its substantive requirements are fulfilled, while wakālah bi al-ujrah may do so when the mandate, authority, compensation, and responsibilities are clearly defined. The article offers a focused textual-contractual framework for evaluating normative dropshipping models without claiming that particular marketplace practices necessarily comply with them.]]>
<![CDATA[Negotiating the Continuity of Blangikhan: An AGIL Analysis of Institutional, Customary, Religious, and Community Roles in Negeri Olok Gading ]]>
<![CDATA[Sheila Andini Putri]]>;
<![CDATA[Ahmad Zarkasi]]>;
<![CDATA[Luthfi Salim]]>;
<![CDATA[Muslimin Muslimin]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.143.347-360
<![CDATA[The continuity of local religious traditions depends on relationships among community authorities, public institutions, and residents, yet previous studies have often examined these actors separately. This study analyzes how social functions are distributed among the actors involved in Blangikhan, a pre-Ramadan purification tradition in Negeri Olok Gading, Bandar Lampung, and how they negotiate public promotion, religious interpretation, youth participation, and value transmission. A qualitative approach with a sociological orientation was employed. Data were collected in 2026 through nonparticipant observation, document review, and in-depth interviews with six purposively selected informants: one Tourism Office representative, one customary leader, one religious leader, and three community members. The data were coded using Parsons’s AGIL framework and compared through source triangulation. The findings indicate that the Tourism Office primarily supported adaptation through facilitation and promotion, religious leadership contributed to the formulation of legitimate purposes, community participation supported integration, and customary leadership maintained inherited patterns. These functions nevertheless overlapped and were produced through coordination rather than a fixed division of responsibilities. The actors negotiated continuity by retaining customary control over ritual procedures, evaluating practices through Islamic principles, involving residents in collective preparation, and explaining ritual meanings to younger participants. Public promotion through festivals and digital media was intended to extend visibility but also introduced concerns about cultural display and commercialization, while education and employment mobility complicated regular youth participation. The study shows that AGIL is useful for mapping interdependence when it is applied without assuming complete consensus or stable equilibrium.]]>
<![CDATA[Legal Protection of Hajj and Umrah Pilgrims Under Indonesia’s Amended Pilgrimage Law: A Doctrinal Analysis ]]>
<![CDATA[Fani Ruusul Masail]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.144.295-309
<![CDATA[Hajj and Umrah services in Indonesia combine religious observance with public administration, cross-border mobility, financial transactions, and commercial service relationships, exposing pilgrims to both regulatory and contractual risks. Law No. 14 of 2025 amended Indonesia’s sector-specific pilgrimage legislation, but the relationship among pilgrims’ statutory rights, governmental responsibility, organizer accountability, and general consumer protection requires systematic clarification. This article examines how the amended framework regulates pilgrims’ rights and protection, allocates responsibilities between the government and pilgrimage organizers, and structures supervision, accountability, and legal remedies. The study employs doctrinal legal research using statutory and conceptual approaches. Its primary legal materials comprise Law No. 8 of 2019 as amended by Law No. 14 of 2025, Law No. 8 of 1999 on Consumer Protection, and relevant implementing regulations. These materials are analyzed through grammatical, systematic, and doctrinal interpretation. The findings demonstrate that Indonesian law does not establish a uniform protection model. Regular Hajj is governed primarily through direct governmental responsibility; special Hajj and licensed Umrah combine statutory protection with regulated contractual duties; and independent Umrah relies more heavily on agreements with individual service providers while excluding pilgrims from several organizer-based protections. Consumer protection law complements, but does not replace, the sector-specific framework by providing general rights to information, compensation, and dispute resolution. The article contributes a differentiated doctrinal model of pilgrim protection and recommends regulatory harmonization, transparent licensing and evaluation information, traceable financial transactions, integrated complaint mechanisms, and consistent enforcement.]]>
