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Mowafg Abrahem Masuwd

Universitas Zawia, Libya

Author-ID : 1393921

Religion Arts Humanities Astronomy Biochemistry, Genetics & Molecular Biology Computer Science & IT Decision Sciences, Operations Research & Management Earth & Planetary Sciences Economics, Econometrics & Finance Education Engineering Environmental Science Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Medicine & Pharmacology Nursing Physics Public Health Social Sciences Other

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Design and Implementation of Moodle-Based Online Summative Assessment in Islamic Religious Education at Primary Schools Nurhayati Nurhayati; Ardi Satrial; Zulmasri Zulmasri; Aziza Meria; Marsatri Marsatri; Mowafg Masuwd
Jurnal Iqra' : Kajian Ilmu Pendidikan Vol. 11 No. 2 (2026): Jurnal Iqra' : Kajian Ilmu Pendidikan
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/ji.v11i2.7571

Manual summative assessment is no longer relevant to the transformation of Islamic education in digital learning. Therefore, an easy, efficient assessment system is needed to support digital learning. The purpose of this study is to design an online summative assessment using Moodle, assisted by Android, to create an effective and efficient assessment. The research method used in this study is a mixed-method sequential explanatory design. A qualitative approach is used to design an online summative Moodle application with a digital literature study review. Meanwhile, a quantitative approach was used to test the effectiveness of the online summative model design in primary schools, with 10 learners from classes 4, 5, and 6. The data from the literature review were presented inductively to present the steps of the Android-assisted Moodle application in conducting online summative assessments. The data on the application of Moodle in summative assessment were analysed using a t-test in SPSS 20 to determine the effectiveness of Android-assisted Moodle in creating assessments that are both effective and efficient. Furthermore, the analysis results were linked to the theories of connectivism and remedial learning. This study found a formula for online summative design using the Android-based Moodle application with four steps, namely: (1) setting up the Moodle application by the school administrator using the localhost IP settings available on the router, (2) providing teacher accounts, (3) entering the names of learners taking the exam, and (4) learners accessing the Moodle application using Android devices with the same network as the administrator's server. The Moodle-based summative system has proven effective and efficient, with automated question entry and correction reducing printing costs and saving time. This research implies that it can be used as an e-learning medium for conducting assessments effectively and efficiently.

LIVING TAFSĪR OF AL-FALĀḤ: FROM QUR’ANIC EXEGESIS TO EDUCATIONAL PRACTICE IN INDONESIAN PESANTREN taufikin taufikin; Yusdani; Moh Sholihuddin; Mowafg Masuwd
Khazanah: Jurnal Studi Islam dan Humaniora Vol. 24 No. 1 (2026)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar

This study examines the Qur’anic concept of al-falāḥ through an integrative qualitative research design that combines thematic Qur'anic exegesis with a multi-site qualitative field study in four Indonesian Islamic boarding schools (pesantren). While al-falāḥ is widely invoked in Islamic educational discourse, existing studies have often treated it normatively or examined individual verses without developing a comprehensive thematic interpretation connected to lived educational practice. The study first analyses twelve Qur’anic verses containing the root f–l–ḥ using classical exegesis, particularly Tafsīr al-Jalālayn, to identify the principal dimensions of al-falāḥ. It then explores how these Qur’anic meanings are interpreted and enacted within the educational cultures of four pesantren through interviews, participant observation, and document analysis. The findings indicate that al-falāḥ is understood and institutionalized through interconnected dimensions of spiritual integrity, ethical discipline, sustained effort, communal responsibility, and eschatological orientation, although each pesantren embodies these dimensions in distinctive ways. The study suggests that al-falāḥ may be understood as a living and processual Qur’anic concept within the educational contexts examined. Methodologically, it demonstrates how thematic tafsīr can be integrated with qualitative field research to connect classical Qur’anic interpretation with lived religious practice.

Integration of Theology, Education, and Activism: Exploring Eco-Theological Discourse and Muhammadiyah’s Environmental Engagement Sandi Pratama; Mowafg Abrahem Masuwd
EDUKASIA Vol 20, No 2 (2025): EDUKASIA
Publisher : Program Studi Pendidikan Agama Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/edukasia.v20i2.34007

Environmental degradation and climate change are urgent ethical and theological challenges prompting faith-based responses. In Islam, the principles of tauhid (oneness), khilafah (stewardship), and amanah (sacred trust) are reframed into an ecological ethic affirming environmental care as a religious duty. This study aims to explore how Muhammadiyah constructs its eco-theological discourse by analyzing peer-reviewed works from 2021 to 2024 through an integrative literature review and summary matrix. The analysis identifies three core dimensions: theology, education, and activism. Muhammadiyah expands al-Ma’un theology to include ecological justice, embeds environmental values in educational institutions, and promotes activism through legal advocacy, fatwas, and grassroots movements. These efforts position Muhammadiyah as an ethical force in environmental governance. Findings reveal a holistic, replicable model integrating theology, education, and civic action. The study also acknowledges limitations, including limited institutional resources and the absence of empirical evaluation of long-term impacts.

Educating Children in Crisis: Adaptive Islamic Curricula as Drivers of Transitional Justice in Nigeria, Somalia, and the Sahel Tri Wahyudi Ramdhan; Luluk Alfiya; Mowafg Abrahem Masuwd; Makherus Sholeh; Moh. Amiril Mukminin
Jurnal Pendidikan Anak Vol 8 No 2 (2026): Child Education Journal
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/cej.v8i2.8558

Prolonged conflict in Sub-Saharan Africa has disrupted formal schooling for millions of children aged 6–18 years, threatening educational continuity and their cognitive, social, and emotional development. Despite their continued presence in conflict-affected communities, local Islamic educational institutions remain insufficiently examined within Education in Emergencies and the Humanitarian-Development-Peace Nexus. This study aims to examine how adaptive Islamic curricula support conflict-affected children and contribute to transitional justice in Nigeria, Somalia, and the Sahel. Using Qualitative Document Analysis, 42 strategically selected documents published between 2015 and 2025, comprising humanitarian reports from UNICEF, UNESCO, and the World Bank and peer-reviewed academic case studies, were triangulated and analysed through deductive thematic coding using a standardized 4R Framework codebook encompassing Redistribution, Recognition, Representation, and Reconciliation. The findings identify three context-specific mechanisms. In Nigeria, hybrid Tsangaya curricula promote Redistribution by integrating basic literacy into traditional learning and expanding access to education for disadvantaged, conflict-affected children. In Somalia, adaptations of Aqidah and Akhlaq pedagogy foster Reconciliation through prophetic narratives that support trauma healing and cognitive-emotional stability. In the Sahel, religious educators strengthen Representation by translating universal human rights concepts into vernacular Fiqh frameworks for community dispute mediation. These findings demonstrate that adaptive Islamic curricula function not merely as alternative schooling but as grassroots educational “survival infrastructure” linking learning continuity, psychosocial recovery, and locally grounded justice practices. The study therefore proposes Faith-Based Transitional Justice as a context-sensitive framework for strengthening post-conflict child education policy and practice.

Reducing Student Apathy in Religious Activities: Islamic Education Strategies for Sustainable Character Development (SDG 4.7) Marhamah; Nasir; Mowafg Masuwd
Profetika: Jurnal Studi Islam Vol. 25 No. 03 (2024): Profetika Jurnal Studi Islam 2024
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v25i03.15930

Objective: This study aims to analyze the implementation of school religious activities, students’ apathy toward participation, and Islamic Religious Education (PAI) teacher strategies in strengthening sustainable character development aligned with SDGs principles, particularly SDG 4.7. Theoretical framework: This research applies the theoretical framework of character education, religious school culture, and humanistic pedagogy within Islamic education. Previous studies indicate that religious activities contribute significantly to moral development, although student participation is often influenced by motivation, family background, peer interaction, and digital lifestyles associated with contemporary SDGs educational challenges. Literature review: The literature review shows that religious activities in schools can shape students' character, but student involvement often varies and is influenced by motivational factors, family, social environment, and digital culture. Methods: This study employed a qualitative descriptive case study approach using interviews, observations, and documentation analyzed through the Miles, Huberman, and Saldaña interactive model. Results: The findings reveal that religious activities were implemented systematically through routine habituation, structured programs, and spontaneous spiritual practices. Nevertheless, several students demonstrated apathetic attitudes caused by internal psychological conditions and external social influences. PAI teachers addressed these conditions through persuasive communication, relational guidance, exemplary behavior, and collaborative educational approaches. Implications: The study implies that strengthening contextual, humanistic, and participatory Islamic education management is essential for sustainable student character formation and achievement of SDGs-oriented educational transformation. Novelty: The novelty of this study lies in its integrative analysis connecting school religious culture, student apathy, teacher intervention strategies, and sustainable character education within the broader framework of SDGs implementation in education sectors.

Can Artificial Intelligence Perform Ijtihad? Authority, Epistemology, and Legitimacy in Digital Islamic Jurisprudence Alwy Ahmed; Mowafg Masuwd; Muhammad Rehan Sabir; Mahmudulhassan Mahmudulhassan
Suhuf: International Journal of Islamic Studies Vol. 38 No. 1 (2026): May
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/suhuf.v38i1.16437

Background: Artificial intelligence (AI) can rapidly search juristic sources, compare legal opinions, and generate structured arguments. Yet its fluency may obscure the distinction between computational capability and legitimate authority in Islamic jurisprudence. Objective: This study examines whether AI can independently perform ijtihad and identifies conditions for its responsible use without displacing human juristic authority. Methodology: A structured normative-doctrinal approach integrates classical usul al-fiqh and fatwa doctrine with scholarship on generative AI, algorithmic accountability, and AI governance. Analysis applies five criteria: source competence, methodological reasoning, contextual judgment, moral agency, and answerability. Results: Current AI systems satisfy only instrumental aspects of source competence and methodological reasoning. They can retrieve sources, map disagreements, identify analogies, and organize preliminary arguments, but cannot possess legally recognized intention, bear taklif, assume responsibility for harm, or receive juristic authorization. The study proposes a five-layer Augmented ijtihad Model: source retrieval, doctrinal mapping, inferential support, contextual and maqasid evaluation, and final authorization. Conclusion: AI can strengthen ijtihad but cannot function as an independent mujtahid. Implication: Islamic legal institutions should require verified databases, school-of-law tagging, uncertainty disclosure, qualified human review, audit trails, contestability, and post-deployment monitoring, positioning AI as accountable research infrastructure under scholarly supervision rather than autonomous religious authority

Green Halal Paradigm In Indonesia's Sustainable Halal Industry: Integrating Maqāṣid And Halal Regulation Edo Ferdian; Khairil Anwar; Mowafg Abrahem Masuwd
JURNAL AT-TURAS Vol 13, No 3 (2026)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v13i3.15974

Indonesia’s halal product assurance system provides strong legal certainty for halal integrity and Muslim consumer protection; however, ecological performance indicators remain insufficiently integrated into the substantive architecture of halal governance. This study aims to formulate a green halal paradigm integrating maqāṣid al-syarī‘ah, Islamic environmental ethics, and Indonesia’s Halal Product Assurance (JPH) regulation within a unified normative-regulatory framework. Using normative-doctrinal legal research, the study applies statutory, conceptual, and philosophical-normative approaches supported by a structured review of 27 documentary sources. Data were analyzed through content analysis, conceptual analysis, and normative legal reasoning. The findings show that green halal should not redefine the legal criteria of halal and haram, but should develop halal governance through a two-layer model: mandatory core halal assurance and complementary green halal sustainability assurance. Its originality lies in translating maqāṣid-based objectives and Islamic environmental ethics into measurable governance domains, including resource efficiency, waste management, sustainable packaging, supply-chain traceability, responsible sourcing, social accountability, and verifiable environmental claims. Practically, the framework proposes phased implementation through voluntary guidelines and sectoral pilots, verified supplementary assessment, and selective regulatory integration after empirical validation. BPJPH should coordinate implementation with LPHs, environmental and standardization institutions, industry actors, scholars, and consumer representatives. Future research should validate indicator relevance, weights, thresholds, auditability, costs, and SME readiness through Delphi studies, multi-criteria decision-making methods, and sector-specific pilot audits. Green halal therefore offers a measurable pathway from halal assurance toward halal sustainability assurance while preserving legal certainty and regulatory proportionality.

RECONSTRUCTING MEANINGFUL TRANSFORMATIVE ISLAMIC RELIGIOUS EDUCATION LEARNING AT SMP NEGERI 2 YOGYAKARTA Mu'minin, Nashrul; Mowafg Abrahem Masuwd; Yang Zi; Adhi Setiawan; Naufal Bani Fauzan; Farandika Nanda Pratama; Muhammad Shidiq; Sovia
Al Irfan : Jurnal Ilmu Pendidikan dan Penelitian Vol. 2 No. 02 (2026): Oktober
Publisher : IAI Sunan Giri Trenggalek

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64877/alirfan.v2i02.65

This study examines the meaningfulness of Islamic Religious Education (IRE) learning, which tends to emphasize content mastery and cognitive achievement over religious reflection and value internalization. The study aims to analyze the construction of meaning in IRE learning and formulate directions for reconstructing a more integrative and transformative approach at SMP Negeri 2 Yogyakarta. A qualitative approach with a case study design was employed. Participants comprised two IRE teachers, Dwi Budiningsih and M. Gioaldi Afriadi, and six students purposively selected as two representatives from each of Grades VII, VIII, and IX based on their active participation in classroom learning and religious activities. Data were collected through in-depth interviews, classroom observations, and analysis of curriculum and instructional documents. Data analysis involved coding mapping, data reduction, data display, and conclusion drawing and verification based on Miles, Huberman, and Saldaña, with qualitative interpretation informed by Creswell’s principles of qualitative case study research. The findings indicate that content-oriented instruction and cognitive assessment remain dominant, limiting reflection, value internalization, and connections between learning and students’ lived experiences. Therefore, IRE reconstruction requires a contextual, reflective, integrative, and student-centered approach

Management Of Character Education in Madrasah (A Concept and Application) Ririn Inayatul Mahfudloh; Nor Mardiyah; Cici Rumi Mulyani; Mowafg Abrahem Masuwd
INJIES: Journal of Islamic Education Studies Vol. 1 No. 1 (2024): June
Publisher : STKIP Pesisir Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34125/injies.v1i1.5

There is inequality in educational outcomes in terms of graduate behavior such as brawls, corruption, free sex, drugs, theft and other deviant behavior. In fact, several immoral acts were allegedly carried out by the madrasah. Ideally, madrasah students have good behavior because these schools are given more responsibility for educational material than other institutions. Seeing this problem, the government decided that character education should be implemented in schools. This research is feasible for managing character education in madrasas effectively starting from planning, organizing, implementing, monitoring and evaluating. The series of management functions are carried out sequentially with each other, so that the expected character values can be internalized in students' lives with indicators; students know the character, feel the character and are able to do it. Supervision activities focus more on ensuring that activities are carried out in accordance with the plans made at the beginning, while evaluation activities look more at the success of what has been implemented compared to the plans made in advance. Students do not have to be given quantitative grades but what is more important is how far from the integrated values have been internalized in madrasa life

Triple Divorce in a Single Utterance in Libyan Dar al-Ifta Fatwas: The Maqāṣid Distribution on Institutional Duality Mowafg Masuwd; Nahid Ayad; Safa Alrumayh; Naser Abdulghani
Parewa Saraq: Journal of Islamic Law and Fatwa Review Vol. 5 No. 1 (2026): Parewa Saraq: Journal of Islamic Law and Fatwa Review
Publisher : MUI Sulawesi Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64016/parewasaraq.v5i1.74

This study examines how the Libyan Dar al-Ifta (2012-2016) implements ahkam on triple divorce pronounced in a single utterance (ṭalāq al-thalāth bi-lafẓ wāḥid) or closely related patterns which related to divorce counting. Using a qualitative, document-based design method and juristic content analysis, the study examines a purposive corpus of published fatwas addressing (1) explicit numerical pronouncements “by three”, (2) repeated utterances (ṭāliq / hiya ṭāliq) framed as emphasis versus multiple enactments, and (3) conditional divorce and divorce oaths. Results show that the majority juristic position and authoritative transmissions are used to enforce the fatwa (explicit-number and conditional “three”). Repetition treated as emphasis under constrained intention. Moreover, the study reveals an institutional duality in Libya in which fatwas often enforce conditional or oath-based triggers and count explicit-number pronouncements as three if the awareness is present. On the other hand, Law No. 10 of 1984 limits the effect of numbered divorce to one, prevents conditional divorce and divorce-oath effects. This contradiction between the fatwas and the law is interpreted as a distribution of Maqāṣid across institutions, where prevention and safeguarding the seriousness of divorce language are emphasized in fatwa practice, while harm reduction and family stability are institutionalized through legal policy and procedure. This study, empirically, contributes the ongoing discussions of fatwa reasoning in society and clarifies how the tension between Ibn Abbas hadith and the majority pathway is managed and understood as evidence or an exception rather than a rule.

Co-Authors A.Jauhar Fuad Abd. Rahman Abda Abda Abdiguno, Panggih Abdul Jabar Abdul Jabar Idharudin Abdul Latif Mahfuz Abdul Malik Abdul Mufid Abdul Mufid Abdul Rashid bin Abdul Aziz Abdul Wahab Syakhrani Abdul Wahab Syakhrani Abdulghani, Naser Abdulghani, Naser Ali Abdullah, Mahmoud Abdulnasir Dhaw Alsayd Abdulrauf Atia Abdurahman Abdurrahman Abdurrahman Abdurrahman Aboujanah, Yousuf Abraheem Alriteemi Abtisam Rayhan Achfandhy, Mochammad Irfan Adamu Abubakar Muhammad Adhi Setiawan Adhli, Aulya Adi Wijaya Adnir, Farid Adrika Fithrotul Aini Afdal afifuddin, alfan Afifudin, Ridho Afrah Masood AGUS AGUS Agus Maimun Agus Nurhadi Agus Supriyanto Agusman, Agusman Ahmad Barizi Ahmad Fadhel Syakir Hidayat Ahmad Fadhel Syakir Hidayat Ahmad Fahmi Ahmad Farih Dzakiy, Ahmad Farih Ahmad Fihri Ahmad Hidir Amin Ahmad Izzuddin Ahmad Rizky Pratama Ahmad Wasil Ahmad Zayyadi, Ahmad Aisyah Aisyah Arsyad Akbar, Reza Akmal, Fauzi Al-Fairusy, Muhajir Alamsyah Albshkar, Hajer Albshkar, Hajer Abdallah Alfarisi, Muhammad Fadilah Alfian Eko Rochmawan Alhusni Ali Maulida Alifta, Zeni Alouzi, Khuloud Alriteemi, Abraheem Alrumayh, Safa Alrumayh, Safa Husayn Alsayd, Abdulnaser Alsayd, Abdulnasir Alsayd, Abdulnasir Dhaw Alwy Ahmed Alwy Ahmed Mohamed Alwy Ahmed Mohamed Alwy Ahmed Mohamed Alzletni, Naima Salem Amel Grasine Farona Amelda Arianti Amer Hudhaifah Hamzah Amin Muhtar, Amin Amiruddin Amiruddin Amirudin Amirudin Amrin Ana Sofiyatul Azizah Anam, Moh. Khoirul Andia Kusuma Damayanti Anggraini, Novita Dwi Silvia Anisa Nurul Amalia Anwar Anwar Ardi Satrial Arif Hidayat Aris Munandar Armyn Hasibuan Aryanti, Yosi Asep Nuhdi Asep Nuhdi Asep Saepurokhman Asep Saepurokhman Asep Supriatna Ashfa Khoirun Nisa’ Aslan Aslan Asmar, Mohd. Dimasqi Abandi Aspuri Asri Karolina, Asri Attabik Hasan Ma’ruf Ayad, Nahid Aziz, Thorik Aziza Meria Azizah Pakaya Azizah, Balkis Nur Baiti, Noor Balkis Nur Azizah Balya Ziaulhaq Achmadin Baroud, Najah Baso Pallawagau Bastiar Bastiar Benny Prasetiya Budiningsih, Iffah Bukhari Bukhari Burhan Yusuf Habibi Bushra Alfallah Chalimah Chalimah Chalimah Choirudin, Choirudin Cholidi, Muhammad Fiqih Cici Rumi Mulyani DafaAllah Ibrahim Daimah Darajah, Nely Irnik Dasrizal Dasrizal Datres, Datres DAULAY, MUHAMMAD ROIHAN Dewi Nita Utami Dewi Nita Utami Dharma Setyawan Dharmawan, M. Alvin Setia Diah Widiawati Diah Djoko Susilo Dwi Nugroho Edi Kurniawan Edo Ferdian Eko Zulfikar Ela Sartika ELIHAMI, ELIHAMI Enang Hidayat Ending Solehudin Engkizar, Engkizar Entisar Alatrish Erfan Habibi Ermy Dikta Sumanik Evi Kurnia Putri Fadhillah Fadhillah, siti Fadholi, Amak Fadli Rais Faizal Amin Fajar Syarif Fajariyah, Lukman Fakhruddin Mansyur Farandika Nanda Pratama Faridi Faridi Fatahillah, Wilnan Fatin Nabilah Abdul Wahid Fatoni Achmad Fauzan . Fa’atin, Salmah Febriani, Afifah Fina Mazida Husna Fina Mazida Husna Fina Mazida Husna Fitrayani Fitrayani, Fitrayani Fitri Kurnia Fitri Liza Fitriyani, Yani Fitroh Khasanah Khasanah Fouad Larhzizer Galih Pratama Gunawan Widjaja Gustianti, Rizky Habib Badawi Hady, Alya Nafiesa Hajer Albshkar Hamdan Hasibuan Haris Shofiyuddin Harisudin, Harisudin Hasan, KN, Sofyan Hasan Hasanuddin Hasanuddin Hasanuddin Ingkap Hasanuddin, Hasanuddin Hayati, Mardiyan Helene Knudstad Heni Pujiastuti Hisam Ahyani Hisam Ahyani Hisbullah Salam Huda MF, Moh Shofiyul Husin Husin Husna Nashihin Husna, Faizatul Husna, Fina Mazida Husna, Ismatul Huyen, Phan Thanh Ichwan, Moh. Nor Ida Zahara Adibah Idah Faridah Laily, Idah Faridah Idris Hemay, Idris Idzam Fautanu Ifan Ali Alfatani Ihwanul Muadib Ilham Ramadan Imam Abdullah Imam Yahya Imam Yahya Imron Baehaqi Indar Wahyuni Iryansyah Iryansyah Iskandar Iskandar Islami, Muhammad Zhamir Ismail Ismail Ismail Iswandi Iswandi Jaafar, Azhar Januari, Anas Tania Jasri, Jasri Jasri, Jasri Jovial Pally Taran Jufri, Masudi Jumrotunisak Jumrotunisak Kadeni Kadeni, Kadeni Kamal, Fathurahman Kamus Karima Elhaj kasheem, Majdy Kauthar Razali Kerwanto Khairil Anwar Khairil Anwar Khairil Anwar Khairil Anwar Khairil Anwar Khairul Fikri Khakim, Ahmad Maulidin Nuril Kholilurrohman Kholilurrohman Khuloud Alouzi Kirom, Abdul Kuliyatun Kurniawan Kurniawan Kurniyah Kusmanningrum, Yunita Lathifatul Chasanah Laylay Hasan Laylay Hasan Lestari, Rr. Hesti Setyodyah Liza, Fitri Luhuringbudi, Teguh Luluk Alfiya M. Dwi Rahman Sahbana M. Hidayatulloh M. Yunus Sudirman M. Zaki Ma'mun, Mohamad Maesaroh Lubis Magfiroh, Amirin Nisa'uh Mahmoud Abdullah Mahmudin Mahmudin, Mahmudin Mahmudulhassan Mahmudulhassan Mahmudulhassan Makherus Sholeh Makmudi Makmudi Makmudi, Makmudi Maknuun, Lu’lu’il Maliki, Noval Mamdukh Budiman Mansur Muhammad Abu Zinah Mansyur, Fakhruddin Mardan Mardiyah, Nor Mardiyan Hayati Marhamah Marhumah, Qoidatul Marlinda Irwanti, Marlinda Marliza Oktapiani MARLIZA OKTAPIANI Marsatri Marsatri Maryam Pakaya Mar’atun Sholiha Masoud, Mohieddin Massuhartono Masyitah Masyitah Mawaddah, Nurul Md. Sultan Mahmud Mega Iswari Mega Mustika Mei Prabowo Meti Fatimah Midahayati, Rina Milsih, Ira Saputra Mirza Mahbub Wijaya Moch. Nurcholis Mochammad Nginwanun Likullil Mahamid Moh Masduki Moh Mujibur Rohman Moh. Amiril Mukminin Moh. Asror Yusuf Moh. Samsul Ulum Moh. Syarif Hidayat Mohammad Abdul Munjid Mohammad Ahmad Bani Amer Mohammad Ahmad Bani Amer Mohammad Padil Mohammad Samsul Arifin Mohd Aizul Yaakob Mohd. Azis Mohieddin Masoud Moses Adeleke Adeoye Mu'minin, Nashrul muflihah muflihah Muhamad Abdul Anam Muhamad Ichrom Muhamad Isa Ansyori Muhammad Choirin Muhammad Dzikron Maghfur Muhammad Khoirul Lutfi Muhammad Kristiawan Muhammad Mubasysyir Munir Muhammad Ndow Muhammad Rehan Sabir Muhammad Ridha Muhammad Ridwan Muhammad Saleh Muhammad Shidiq Muhammad Syaiful Muhammad Taufan Muhyar Fanani Muhyar Fanani Mujibuddin , M Mujiburrohman Mujiburrohman Mukaromah, Kholila Mukarromah, Lu’luil Mukhlis Mukhlis Mulyani, Cici Rumi Murni Yanto Musahadi Musahadi, Musahadi Mustamin, Siti Walidah Mustofa Mustofa Mutholingah, Siti Muzaiyana Mu’minin, Nashrul Nabila Aulia Nursalma Nabila Yusof Nabila Yusof Naeli Mutmainah Nafi, Muhammad Nahid Ayad Nahid Ayad Nahid Ayad Nahid Ayad Najah Baroud Najeeb Yahya Nanda Kurnia Putra Naser Abdulghani Naser Ali Abdulghani Naser Ali Abdulghani Nasihun Amin Nasir Nasution, Ismail Fahmi Arrauf Natasya Putri Naufal Bani Fauzan Nely Irnik Darajah Neneng Nurhasanah Ngatmin Abbas Nisfah, Amirotun Noor Zinatul Hamidah Nor Mardiyah Nuhdi, Asep Nukman Nukman Nur Hadi Nur Hamidah Pulungan Nur Hamidah, Nur Nurhayati Nurhayati Nuri Firdausiah Nurlailatul Nikmah Nurwahida Nurwahida Nurwahidin, Pantja Oktavia, Gifa Paisun Paisun Panggih Abdiguno Parwanto Parwanto, Parwanto Pulungan, Husniah Ramadhani Purnama Putra Purnama Putra, Purnama Putra, Dimas Pradana Putri, Amanda Alifia Rahendra Maya Rahendra Maya, Rahendra Rahmadhani Fitri Rahman Fanani Rahman, Ikhwan Raihani Salma Amatullah Ramdhan, Tri Wahyudi Rangga Firdaus Rani Darmayanti Ratnasari, Khurin Reni Dwi Anggraini Reswari, Ardhana Reviyanti, Reni Reza Idria Ridho, Muhammad Mukharom Ridwan Ridwan Malik Rijanto, Widio Ririn Inayatul Mahfudhoh Ririn Inayatul Mahfudloh Ritanti, Renata Anindhitya Rizkiy Pratama Putra Robert Setio Ronaldi Rosyadi, Nabil Rusydi Khalid Rusydi, AM Sa'diyah, Miftahus Safa Alrumayh Safa Alrumayh Safa Alrumayh Safa Alrumayh Sahiron Syamsuddin Salam, Hisbullah Salem Aladi Salem Aladi Sami Barkah Sami Barkah Samsuddin Samsuddin Samsuddin Samsuddin Samsuddin Samsuddin Samsuddin Samsuddin Samsuddin Samsuddin Sandi Pratama Sara Omran Sarkanto Setiawan, Dadan Setyaningrum, Vidhy Andika Shalghoum, Najimudin Sheerly Sheerly Sheerly, Sheerly Shodiqi, Fauzan Shofa Aulia Kumala Sholeh, Makherus Sholihuddin, Moh Sigit Tri Utomo Sirojul Baehaqi Siti Nurohmah Siti Ropiah Sitonda, Syawal Slamet Riyadi Sovia Sri Wahyuni St. Salehah Madjid Su'eb, Su'eb Subhan Subhan Suhana Sarkawi Suhana Sarkawi Suhardiman Suhardiman Suhendri Suhendri Suhono Suhono, Suhono Sukendar Sukendar sullati armawi Sunarno Supandi, Ach. Faqih Suparto Susetiyo, Ari Sya'roni, Mokh. Syahran, Muhammad Syaiful Dinata Syamsurizal Yazid Syarifah Syarifah Syarifaturrahmatullah Syarifaturrahmatullah Syaripah Aini Syawal Sitonda T. Wildan taufikin, taufikin Teguh Luhuringbudi Teguh Luhuringbudi Tri Wahyudi Ramdhan Ubaidillah Ulama'i, A. Hasan Asy'ari Umar Manshur Umi Fitri Lestari Umi Latifah Unang Sodikin Ushansyah Ushansyah Usman Aliyu Yunusa Uswatun Chasanah Uswatun Hasanah Uswatun Nisa Utami, Dewi Nita Vannisa Aviana Melinda Wahyu Nur Cholis Wahyudi Wanandi, Zulfian Wanto, Deri Widia Fitri Wijaya, Mirza Mahbub Winarto Eka Wahyudi, Winarto Eka Yahya Komarudin Yahya Komarudin Yahya, Najeeb Yang Zi Yaqin, Muhamaad Ainul Yasser Muda Lubis Yazidul Busthomi Yelykha Henirayuza Nst Yoga Irama Yogi Yogi Yuli Andriansyah Yulia Tri Samiha Yuliantika, Anindhita Arina Yusdani Yusrial Yusrial Zaenal Abidin Zaidan Almas Zainuddin, Zainuddin Zayad Abd. Rahman Zaynab Omar Zaynab Omar Zulmasri Zulmasri Zulpandri Zulvia Trinova

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