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
69 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.]]>
<![CDATA[Child Protection Institutions and Religious Communities in Preventing and Responding to Child Sexual Violence in Deli Serdang ]]>
<![CDATA[Gus Salza Nazwa]]>;
<![CDATA[Dahlia Lubis]]>
<![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.i2.140.369-384
<![CDATA[Child sexual violence requires responses that combine victim protection with prevention within families and communities. This study examines the responsive and preventive roles of the Child Protection Agency (Lembaga Perlindungan Anak, LPA) of Deli Serdang, the preventive perspectives and practices articulated by Islamic and Buddhist community representatives, and the relationship between these institutional and community-based domains. A qualitative descriptive case-study design was employed using semi-structured interviews with four purposively selected institutional informants and documentary data, including anonymized records of five child sexual violence cases and LPA assistance-monitoring records from June 2026. The findings show that LPA performs responsive functions through safety assurance, risk assessment, medical and psychological assistance, legal accompaniment, and confidentiality protection, alongside preventive body safety education for children and parents. Islamic and Buddhist representatives articulate a different preventive domain centered on family guidance, moral education, parental responsibility, interpersonal boundaries, compassion, and self-discipline. However, the study found no evidence of an established operational partnership, formal referral mechanism, joint program, or routine institutional communication between LPA and the religious actors examined. Their roles are therefore better characterized as functionally complementary but operationally separate. The study concludes that strengthening child protection in Deli Serdang requires clearer communication and referral mechanisms connecting community-based prevention with professional protection services while maintaining the distinct competencies of each actor. Because the evidence is based primarily on institutional representatives and documentary records, the findings should not be interpreted as evidence of intervention effectiveness or victims' lived experiences.]]>
<![CDATA[Interactive Video Media and Students’ IPAS Learning Outcomes: A One-Group Pretest–Posttest Study ]]>
<![CDATA[Mawardi Mawardi]]>;
<![CDATA[Sarah Sabirah]]>;
<![CDATA[Marduati Marduati]]>
<![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.i2.152.385-397
<![CDATA[Interactive video can support the presentation of visually rich learning content by integrating audiovisual information with opportunities for learner interaction. This study examined differences in students’ IPAS learning outcomes before and after the use of interactive video media among fourth-grade students at SD Negeri 57 Banda Aceh. A quantitative pre-experimental one-group pretest-posttest design was employed with 27 students. Students’ cognitive learning outcomes were measured using a 22-item multiple-choice test that had undergone item validity and reliability testing, with a Cronbach’s alpha coefficient of .744. Descriptive statistics were used to summarize pretest and posttest performance, while differences between the paired scores were analyzed using the Wilcoxon Signed-Rank Test because the posttest scores did not meet the stated normality criterion. The mean score increased from 49.556 on the pretest to 86.741 on the posttest. All 27 participants obtained higher posttest scores, with no negative ranks or ties. The Wilcoxon analysis showed a statistically significant difference between pretest and posttest learning outcomes, Z = −4.544, p < .001. These findings indicate that students demonstrated substantially higher IPAS learning outcomes after instruction supported by interactive video media. Nevertheless, the findings provide context-specific evidence supporting the potential use of interactive video as an instructional medium for visually oriented IPAS content in elementary education and underscore the need for further controlled studies to establish its comparative effectiveness.]]>
<![CDATA[Pornography, Family Vulnerability, and Hifz al-Nasl: A Maqasid al-Shari’ah Synthesis ]]>
<![CDATA[Fanny Tasyfia Mahdy]]>;
<![CDATA[Khairizzaman Khairizzaman]]>
<![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.i2.154.398-411
<![CDATA[Digital access to pornography has intensified concerns about adolescent sexual behavior, aggression, caregiving, and broader family vulnerability. This study examines how these empirically documented vulnerabilities may be interpreted through hifz al-nasl within the framework of maqasid al-shari'ah. Using a qualitative conceptual literature synthesis, seven purposively selected empirical sources on pornography exposure and problematic use, sexual behavior and violence, postpartum bonding following sexual violence, and intergenerational neglect and victimization were analyzed alongside classical and contemporary maqasid scholarship. The synthesis identifies three empirical domains: pornography-related behavioral and sexual vulnerabilities, reproductive and caregiving adversity associated with sexual violence, and intergenerational neglect and victimization. The evidence does not establish a linear causal pathway from pornography exposure to family dysfunction, and findings concerning pornography and aggression remain heterogeneous. Rather, the reviewed studies identify distinct but potentially intersecting vulnerabilities that may compromise caregiving and family protection. Interpreted normatively, these findings support an expanded understanding of hifz al-nasl that extends beyond lineage preservation to include child welfare, dignity, caregiving conditions, and social protection. The study contributes by integrating empirical psychosocial evidence with Islamic normative reasoning while preserving their distinct epistemological functions. This framework highlights pornography literacy, sexuality education, trauma-informed maternal support, protection from stigma, and intergenerational family support as potential areas for prevention and intervention that require further empirical evaluation.]]>
<![CDATA[Adaptation Strategies and Christian Identity Preservation Among Students in A Muslim-Majority School at SMAN 1 Simpang Kanan, Aceh Singkil Regency ]]>
<![CDATA[Dina Urva]]>
<![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.i2.153.429-445
<![CDATA[Religious minority students in public schools navigate everyday relationships within institutional cultures shaped by majority religious practices. This study examines how Christian students at SMAN 1 Simpang Kanan, Aceh Singkil, adapt socially while maintaining their religious identities. Employing a descriptive qualitative approach, the study draws on interviews with nine Christian students and one teacher, supported by observation and school documentation, and interprets the findings through Michael Rutter’s resilience framework. The findings identify three interrelated practices: maintaining friendships across religious boundaries, respecting Islamic activities without participating in their religious rituals, and adjusting behavior to everyday cultural sensitivities. Students described attending Islamic Religious Education (PAI) lessons while receiving adjustments to particular assignments, illustrating both practical accommodation and a curricular challenge. One student described choosing not to bring pork-based food to school, while another reported difficulty accessing food when the school canteen closed during Ramadan. Religious identity was maintained through personal commitment, church attendance, and parental guidance. Students’ accounts further indicate that supportive relationships with peers and teachers provided important resources for navigating social uncertainty. The study demonstrates that social participation and religious identity maintenance can coexist through boundary negotiation, although adaptation also involves practical constraints within a school environment shaped by majority religious practices.]]>
<![CDATA[Youtube and The Social Construction of Religious Understanding Among Generation Z Female Students at UIN Ar-Raniry Banda Aceh ]]>
<![CDATA[Putria Amanda]]>;
<![CDATA[Suci Fajarni]]>;
<![CDATA[Syarifuddin Syarifuddin]]>
<![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.i2.156.412-428
<![CDATA[YouTube has become an increasingly accessible source of religious knowledge among Generation Z, raising questions about how digital religious content is incorporated into existing practices of Islamic learning. This study examines the role of YouTube in the social construction of religious understanding among Generation Z female students at UIN Ar-Raniry Banda Aceh. Employing a qualitative case study approach, data were collected through in-depth interviews with nine purposively selected female students and analyzed through data reduction, thematic categorization, and interpretation using Berger and Luckmann’s social construction framework. The findings reveal that YouTube serves primarily as a complementary source of religious learning alongside university education and religious study circles (pengajian). Three interconnected processes characterize students’ engagement with religious content. Externalization is reflected in their active searching, selection, and sharing of religious videos. Objectivation is reflected in the recognition and evaluation of religious authority through scholarly credentials, religious arguments, and established Islamic learning traditions. Internalization is evident in participants’ accounts of broadened religious perspectives and efforts to apply religious values in everyday life. These processes show that students do not simply adopt digital religious messages but interpret them through existing frameworks of religious knowledge and authority. This study contributes to understanding how digital religious learning interacts with established Islamic educational traditions in Aceh and highlights the significance of critical digital religious literacy in higher education.]]>
