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All Journal Al-Manahij: Jurnal Kajian Hukum Islam El-HARAKAH : Jurnal Budaya Islam Al-Ihkam: Jurnal Hukum dan Pranata Sosial El-Mashlahah Al-Daulah : Jurnal Hukum dan Perundangan Islam Al-Amwal : Journal of Islamic Economic Law Unes Law Review HUMANISMA : Journal of Gender Studies Satwika : Kajian Ilmu Budaya dan Perubahan Sosial Al Hurriyah : Jurnal Hukum Islam Al-Iqtishadiyah: Ekonomi Syariah dan Hukum Ekonomi Syariah Perada: Jurnal Studi Islam Kawasan Melayu Turast: Jurnal Penelitian dan Pengabdian Al-Ihkam: Jurnal Hukum Keluarga Jurusan Ahwal al-Syakhshiyyah Fakultas Syariah IAIN Mataram Al-Ahwal Al-Syakhsiyyah: Jurnal Hukum Keluarga dan Peradilan Islam Arus Jurnal Sosial dan Humaniora Jurnal Ilmiah Perlindungan dan Pemberdayaan Sosial (Lindayasos) Hakam : Jurnal Kajian Hukum Islam dan Hukum Ekonomi Islam Al-Manahij : Jurnal Kajian Hukum Islam HUMANISMA : Journal of Gender Studies Islam Transformatif : Journal of Islamic Studies Al Hurriyah : Jurnal Hukum Islam AHKAM : Jurnal Hukum Islam dan Humaniora MILRev: Metro Islamic Law Review USRATY : Journal of Islamic Family Law Hakamain: Journal of Sharia and Law Studies Indonesian Journal of Innovation Multidisipliner Research Indonesian Journal of Islamic Jurisprudence, Economic and Legal Theory Journal of Islamic Law and Wisdom
Dahyul Daipon
UIN Sjech M. Djamil Djambek Bukittinggi
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Values behind Osong Kapali Ceremony: Sociocultural Review of Indigenous and Religious Tradition Samiran, Fahmil; Elfiani, Elfiani; Daipon, Dahyul; Rahmiati, Rahmiati; Hendri, Hendri
el Harakah: Jurnal Budaya Islam Vol 24, No 2 (2022): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/eh.v24i2.17338

Abstract

This study describes the domination of local custom and religion behind the tradition of Osong Kapali among Sungai Patai community in Tanah Datar, Minangkabau, Indonesia during the decease of Datuak (the leader of ethnic group). It employs a qualitative method with observation, interviews, and documentation as research instruments. It revealed, for people, that the majesty of datuak is reflected on not only the time he receive the tittle but also the time he passes away. This ceremony is intended to honor the dead datuak. The tradition begins with baretong (planning), mangkaji adaik (discussing the tradition), mancabiak kain kafan (tearing the shroud), osong kapali (putting on the traditional fabric), marocak (spreading the coin along the way to Datuak grave), pidato alam (welcoming speech), and manigo ari (praying after the funeral procession). It contains values within, such as the leader’s majesty, datuak wisdom, and symbols of broad and clean thought. In addition, it holds sharia, educational, and social values. Osong kapali tradition is a combination of custom and religion represented in the ceremonial sequences which agree with the ideology of sarak basandi kitabullah, the Quran-based tradition. Penelitian ini mendeskripsikan dominasi adat dan agama pada tradisi Osong Kapali yang dilakukan oleh masyarakat Nagari Sungai Patai kabupaten Tanah Datar di Minangkabau Indonesia ketika seorang datuak meninggal dunia. Penelitian ini menggunakan metode kualitatif melalui observasi, wawancara, dan dokumentasi sebagai instrumen penelitian. Hasil penelitian menunjukkan bahwa bagi masyarakat kebesaran seorang Datuak tidak hanya tergambar pada upacara pengangkatan gelar namun juga pada saat seorang datuak tersebut tutup usia. Upacara adat ini bertujuan untuk penghormatan kepada seorang datuak yang meninggal. Upacara Osong Kapali dimulai dengan baretong (Perencanaan), mangkaji adaik  (mendiskusikan adat), mancabiak kain kafan  (merobek kain kafan), Osong Kapali, pemasangan kain adaik  (Pemasangan kain adat), maroncak  (Menyebar koin sepanjang perjalanan ke kuburan Datuak), pidato alam  (Pidato), dan manigo hari  (berdoa setelah upacara pemakaman). Terdapat nilai nilai seperti kebesaran seorang pemimpin, kebijaksanaan seorang datuak dan symbol pemikiran yang luas dan bersih. Selain itu terdapat nilai teologi yakni nilai syari’ah, pendidikan dan sosial. Osong Kapali ini merupakan kombinasi antara adat dan agama yang terlihat dari rangkaian pelaksanaannya sesuai dengan filosofi adat ”sarak basandi kitabullah”.
Implementation of Solok Selatan Regency Regional Regulation No. 1 of 2020 concerning Public Order and Peace of Mind Aulia, Ulfita; Daipon, Dahyul
Hakamain: Journal of Sharia and Law Studies Vol. 3 No. 2 (2024): July-December 2024
Publisher : Yayasan Lembaga Studi Makwa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57255/hakamain.v3i2.344

Abstract

The habit of the people of Nagari Padang Air Dingin to dry rice on the main road was the primary motivation for this research. This practice is clearly not in accordance with Article 9, Paragraph 1, letter h of South Solok Regency Regional Regulation No. 1 of 2020 concerning Public Peace and Order, and it has several negative impacts. These impacts include a reduction in the area's aesthetic appeal, roads becoming dirty due to rice residue, main roads becoming slippery, and traffic jams that disrupt public transportation. This research employs a normative-empirical legal methodology, collecting primary data from interviews with informants. The findings indicate that although South Solok Regency Regional Regulation No. 1 of 2020, particularly the section on the prohibition of drying agricultural products on the highway, has been implemented more effectively compared to previous years, there are still areas where enforcement remains less than optimal. Factors such as environmental conditions continue to pose challenges to achieving full compliance. Furthermore, this regulation aligns with the concept of siyasah tanfidziyah (administrative policy), as in Islamic jurisprudence, the main goal is to achieve public benefit and prevent harm. Thus, the enforcement of Article 9, Paragraph 1, letter h of Regional Regulation No. 1 of 2020 contributes to protecting individuals from potential accidents or conflicts within the community.
Philosophical Examination of the Itsbat Nikah (Marriage Legalization) in Sirri Polygamy Following the Issuance of Supreme Court Circular No. 3 of 2018 Adriyeni, Adriyeni Adriyeni; Wahyuni, Zikra; Daipon, Dahyul
HUMANISMA : Journal of Gender Studies Vol. 8 No. 1 (2024): June 2024
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/humanisma.v8i1.8266

Abstract

Supreme Court Circular (SEMA) No. 3 of 2018 has effectively eliminated the possibility of granting requests for marriage registration in cases of polygamous marriages based on unregistered unions. This provision raises concerns about its potential to create various problems, particularly in relation to the protection of women and children. This research aims to analyze the issues arising in marriage law following the issuance of SEMA No. 3 of 2018 and its relevance to the protection of women and children, as well as the regulation of itsbat nikah (marriage legalization) for sirri polygamous marriages from the perspective of maqashid sharia. The study employs a library research methodology, utilizing secondary data sources. The data were collected through literature reviews and analyzed using qualitative data analysis methods. The findings indicate that the regulation of itsbat nikah for sirri polygamous marriages under SEMA No. 3 of 2018 aligns with the principles of protecting women and children. This regulation was introduced to uphold the core values enshrined in Indonesia’s marriage laws. From the perspective of maqashid sharia, the provisions in SEMA No. 3 of 2018 correspond to the objectives of maqashid in preserving maslahah (public interest) at the dharuriyat level, particularly in safeguarding religion, lineage, and property.
KEKERASAN SEKSUAL PADA ANAK DI INDONESIA (Tipologi, Respon Pemerintah Dan Hukum Islam) Daipon, Dahyul
Alhurriyah Vol 1 No 2 (2016): Juli - Desember 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v1i2.489

Abstract

Indonesia is in a state of child abuse emergency, data each year has steadily increased as released by the Indonesian Child Protection Commission (KPAI) from 2011 to 2014 as follows, in 2011, 2178 cases of violence occurred, in 2012 there are 3512 cases, in 2013 there 4311 cases, in 2014 there are 5066 cases. Violence against children can occur within four (4) form, physical abuse, sexual, psychological and neglect. Of the four forms of child abuse, sexual abuse occupies the number of cases in each year. Both in the region and in the capital city of the country. Most cases occur in Jakarta, Bogor, Depok, Tangerang, and Bekasi (Jabodetabek). Sexual abuse not only happen in big cities but also in small towns even to the villages. In response, the Indonesian government through the leader of the country, President has issued a decree No. 1 of 2016 About the Child protection, it is the second amendment of Law No. 23 of 2002, the first amendement is Law No. 35 of 2014. The essence of the changes is the weighting punishment either principal and additional penalties. According to Islamic law, sexual abuse of children can be classified to ta'zir criminal offense, because there are no passages that describe the forms of punishment.
STUDI KOMPARATIF TERHADAP ULAMA HANAFIYYAH DAN SYAFI’IYYAH TENTANG WAKAF TUNAI Hidayat, Rahmat; Daipon, Dahyul
Alhurriyah Vol 3 No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i1.529

Abstract

Wakaf tunai adalah wakaf yang dilakukan oleh seseorang, kelompok orang, dan lembaga atau badan hukum dalam bentuk uang tunai.Para ulama berbeda pendapat tentang kedudukan wakaf tunai ini.Wakaf tunai telah dipraktekkan oleh masyarakat yang menganut mazhab Hanafi. Imam Bukhari mengutip pendapat imam Az-Zuhri juga membolehkan wakaf dinar dan dirham. Caranya yaitu menjadikan dinar dan dirham sebagai modal usaha, kemudian menyalurkan keuntungannya untuk wakaf. Mazhab Hanafi membolehkan wakaf uang sebagai pengecualian atas dasar Istihsan bil ‘urfi, karena telah banyak dilakukan oleh masyarakat.Mazhab Hanafi berpendapat bahwa hukum yang ditetapkan berdasarkan ‘uruf” (adat) mempunyai kekuatan yang sama berdasarkan nash. Di sisi lain, dasar hukum yang digunakan oleh ulama Hanafiyyah adalah penetapan hakim dalam menetapkan kebolehan hukum wakaf uang. Sedangkan menurut ulama Syafi’iyyah mewakafkan uang ada dua pendapat di kalangan mereka. Pertama, membolehkan mewakafkan uang. Kedua, tidak membolehkannya. Adapun alasan mereka yang tidak membolehkan adalah karena cara memanfaatkan uang dengan menghilangkan bendanya dan juga menurut mereka hukum mewakafkan uang terhubung dengan apabila uang tersebut dicuri, maka pihak pengelola uang tersebut tidak wajib mengganti, maka harta wakaf tersebut tidak bisa diambil manfaatnya lagi.
KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia) Sari, Febrina; Daipon, Dahyul
Alhurriyah Vol 3 No 2 (2018): Juli - Desember 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i2.718

Abstract

Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.
IMPLEMENTASI UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG IZIN POLIGAMI DI PENGADILAN AGAMA BUKITTINGGI (Studi Kasus Perkara Nomor 081/Pdt.G/2013/PA.Bkt dan Perkara Nomor 0328/Pdt.G.2015/PA.Bkt) Handayani, Setia; Alfin, Aidil; Daipon, Dahyul
Alhurriyah Vol 4 No 1 (2019): Januari-Juni 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v4i1.1173

Abstract

The provision of polygamy as regulated in Law Number 1 of 1974 states that a husband who is going to polygamy must meet alternative and cumulative requirements. Without the fulfillment of the two conditions mentioned, the application for polygamy will be rejected by the judge. But in reality, the Bukittinggi Religious Court differed in ruling two polygamy cases which both met cumulative requirements and did not meet alternative conditions. In the first case case Number 081 / Pdt.G / 2013 / PA.Bkt the judge has accepted the request for polygamy, while in the second case case Number 0328 / Pdt.G / 2015 / PA.Bkt. the judge did not accept (NO) the case. The implementation of Law Number 1 of 1974 concerning polygamy permits in the Bukittinggi Religious Court is not absolute, the consideration of judges who receive and examine cases Number 081 / Pdt.G / 2013 / PA.Bkt is the emergence of mudharat if the case is rejected even though the alternative conditions are not met . Whereas the judge examining case 0328 / Pdt.G / 2015 / PA.Bkt was based on the provisions of article 4 of Law Number 1 of 1974 rejecting the case because it did not meet alternative conditions. Due to the non-fulfillment of alternative conditions by the Petitioner, the request for polygamy permit had a formal defect. For this reason, the panel of judges no longer needs to examine the subject matter.
Mystical Practices and Amulets: The Views of Abdul Karim Amrullah in Minangkabau Culture Fauzan Fauzan; Helfi Helfi; Fajrul Wadi; Dahyul Daipon
Islam Transformatif : Journal of Islamic Studies Vol. 8 No. 1 (2024): January-June 2024
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/it.v8i1.8369

Abstract

This research aims to explore the conception of magic and amulets during the time of Abdul Karim Amrullah, both in terms of concept and practice in Minangkabau. Magic and amulets are distinct aspects but closely related in Minangkabau culture. In the past, shamans primarily controlled magic, while amulets, as countermeasures, were held by tarekat scholars. Over time, with the integration of custom and Islam in Minangkabau's philosophy "adat bersendi syara' and syara' bersendi kitabullah," there was a shift in expertise between magic and amulets. Both became skills possessed by both shamans and scholars. Subsequent developments showed a decline in magic practitioners, with some even becoming scholars. This research uses a qualitative descriptive approach. There are three main questions addressed in this article: first, how did magic and amulets emerge in Minangkabau; second, what is the depiction of the development of magic and amulets in Minangkabau; third, what is Abdul Karim Amrullah's conception of magic and amulets in Minangkabau. According to Abdul Karim Amrullah, magic, and amulets are practices that corrupt faith and can lead to polytheism. The proliferation of magic and amulets in the past was due to the rigid and fatalistic interpretation of "qudrah" by the Minangkabau society.
Strategi dalam Menajaga Ketahanan Keluarga Bagi Penyandang Disabilitas (Studi Kasus di Kecamatan Candung, Kabupaten Agam Propinsi Sumatera Barat) Daipon, Dahyul; Khair, Abul
USRATY : Journal of Islamic Family Law Vol. 1 No. 2 (2023): Desember 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/usraty.v1i2.6835

Abstract

The title of this research is "The Efforts of a Husband and Wife with Disabilities in Forming a Sakinah Family (Case Study in Cdung District, Agam Regency)." The author, Abul Khair, discusses the sakinah family, which includes understanding each other, exercising rights and obligations, providing peace, love and happiness among family members. This study aims to determine the efforts of married couples with disabilities in creating a sakinah family. The research method used was field research in Cdung District, Agam Regency, with data collection techniques in the form of observation, interviews, and documentation. The results of the study showed that five couples with disabilities succeeded in creating a sakinah family. In forming a sakinah family, several important factors were found, including compatibility between husband and wife, partnership, complementing each other's weaknesses, accepting each other's strengths and weaknesses, supporting each other, and carrying out God's commands. Even though they have physical limitations, marriages between people with disabilities bring the same spirit of struggle in building a family life. This encourages married couples with disabilities to create a sakinah family, because they feel that they have physical equality and equality in deficiencies, thus proving that harmony in a marriage does not depend on physical conditions, can be one word or compound words. 
Critique of Khatam Al-Qur'an: Between Orthodoxy and Customary Traditions in Minangkabau Helfi, Helfi; Wadi, Fajrul; Fauzan, Fauzan; Daipon, Dahyul; Demiral, Ferik
el Harakah: Jurnal Budaya Islam Vol 27, No 1 (2025): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/eh.v27i1.31865

Abstract

The tradition of khatam al-Qur’an in Minangkabau represents a synthesis of Islamic principles and indigenous customs, forming a unique cultural framework. Its manifestation varies distinctly between the Minangkabau heartland and its peripheral (rantau/Minangkabau migrants living outside their homeland) regions. On one hand, some practices lean heavily toward Islamic orthodoxy; on the other, they are steeped in customary traditions. Numerous studies have explored the tradition of khatam al-Qur’an in Indonesia, but those within the discourse of custom and Islam in Minangkabau has received relatively little scholarly attention. Therefore, this research seeks to explore the dialectic between Islam and adat (customs) in the celebration of khatam al-Qur’an whether the two remain irreconcilable, like oil and water, or harmoniously blend within the socio-religious life of the Minangkabau people. Employing a normative qualitative approach, this research positions Islam as the benchmark for evaluating the authenticity of khatam al-Qur’an as practiced across Minangkabau society. Data were gathered through fieldwork in both luhak (core regions) and rantau (diasporic extensions) of West Sumatra. The luhak such as Tanah Datar, Agam, and Lima Puluh Kota represent the cultural and historical epicenters of Minangkabau, while the rantau including Padang, Pasaman, and other peripheral areas signify its expansion. Insights were drawn from in-depth interviews with individuals directly involved in the khatam al-Qur’an festivities. Findings reveal that the tradition is observed across all Minangkabau territories. In the rantau, the ceremonies are generally modest and restrained. Conversely, in the core regions, especially Agam, Tanah Datar, and Lima Puluh Kota, the events are marked by grandeur and solemnity, sometimes at the expense of Islamic values—evident in practices such as the excessive makan bajamba (communal feasting) and parades that obstruct public roads. Khatam al-Qur'an ceremonies should be restructured into purposeful events that foster religious devotion and community unity, with active support from religious leaders, educators, and local authorities. Tradisi khatam al-Qur'an di Minangkabau merupakan perpaduan antara prinsip-prinsip Islam dan adat istiadat setempat, yang membentuk sebuah kerangka budaya yang unik. Manifestasinya sangat bervariasi antara daerah pusat Minangkabau dan daerah pinggirannya (rantau/perantau Minangkabau yang tinggal di luar kampung halamannya). Di satu sisi, beberapa praktiknya sangat condong pada ortodoksi Islam; di sisi lain, praktik-praktik tersebut sangat kental dengan tradisi adat. Banyak penelitian telah mengeksplorasi tradisi khatam al-Qur’an di Indonesia, namun kajian dalam wacana adat dan Islam di Minangkabau masih relatif sedikit mendapat perhatian akademis. Oleh karena itu, penelitian ini berusaha mengeksplorasi dialektika antara Islam dan adat dalam perayaan khatam al-Qur'an. Apakah keduanya tetap tidak dapat didamaikan, seperti minyak dan air, atau berpadu secara harmonis dalam kehidupan sosial-keagamaan masyarakat Minangkabau. Dengan menggunakan pendekatan kualitatif normatif, penelitian ini menempatkan Islam sebagai tolok ukur untuk mengevaluasi keaslian khatam al-Qur'an yang dipraktikkan dalam masyarakat Minangkabau. Data dikumpulkan melalui penelitian lapangan di luhak (daerah inti) dan rantau (daerah perantauan) di Sumatera Barat. Luhak-luhak tersebut-seperti Tanah Datar, Agam, dan Lima Puluh Kota-mewakili pusat-pusat budaya dan sejarah Minangkabau, sementara rantau-termasuk Padang, Pasaman, dan daerah-daerah periferi lainnya. menandakan perluasannya. Wawasan ini diperoleh dari wawancara mendalam dengan orang-orang yang terlibat langsung dalam perayaan khatam al-Qur'an. Temuan-temuan menunjukkan bahwa tradisi ini dilaksanakan di seluruh wilayah Minangkabau. Di rantau, upacara-upacara yang dilakukan umumnya sederhana dan terkendali. Sebaliknya, di daerah inti, terutama Agam, Tanah Datar, dan Lima Puluh Kota, perayaan ini ditandai dengan kemegahan dan kekhidmatan, terkadang dengan mengorbankan nilai-nilai Islam-terlihat dari praktik-praktik seperti makan bajamba yang berlebihan dan pawai yang menghalangi jalan raya. Perayaan khatam al-Qur'an perlu direstrukturisasi menjadi acara yang bermakna untuk menumbuhkan kesalehan religius dan mempererat persatuan komunitas, dengan dukungan aktif dari para pemuka agama, pendidik, dan otoritas lokal.
Co-Authors Abul Khair Abul Khair Adriyeni, Adriyeni Adriyeni Alfin, Aidil Annisa Fithri, Annisa Aulia, Ulfita Basri Na'ali Basri Naali Beni Firdaus Bustamar Bustamar Bustamar Bustamar, Bustamar Demiral, Ferik Elfiani elfiani, elfiani Fajri, dion Fajrul Wadi Fajrul Wadi Fauzan . Fauzan Fauzan Febrina Sari Hamdani Hamdani Handayani, Setia Hardi Putra Wirman Hasibuan, Pendi Helfi Helfi, Helfi Hendri Hendri Hendri Hendri Hendri Hendri Hendri Hendri Hendri, Hendri Hoirol Anuar Mak Din Ilma Dzumirrah Juszal Mita Mak Din, Hairol Anuar Mhd Asyraful Badri Miswardi Muhammad Hanif Muhammad, Fajar Alief Muhiddinur Kamal Novel, Ismail Putri, Yulinda Dewi Rahmat Hidayat Rahmat Hidayat Rahmiati Rahmiati Rahmiati Rahmiati Rezi, Muhamad Ritonga, Zulkarnaen Rizky Al Ikhsan Saiful Amin Saiful Amin Samiran, Fahmil Sari, Febrina Selvia Ramadhani Setia Handayani Soraya Oktarina Trisgia Trisgia Usqho, Mutia Urdatul Wadi, Fajrul Wahyuni, Zikra Yesi Oktaviani Putri Zulkifli Zulkifli Zuyyina Mardhatillah