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All Journal Al-Manahij: Jurnal Kajian Hukum Islam INFERENSI Al-Tahrir: Jurnal Pemikiran Islam EDUKASIA Al-Jami'ah: Journal of Islamic Studies PIONIR: Jurnal Pendidikan Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya Religio : Jurnal Studi Agama-agama Ta'allum: Jurnal Pendidikan Islam JSW (Jurnal Sosiologi Walisongo) Musawa : Jurnal Studi Gender dan Islam Al Tarbawi Al Haditsah JURNAL LENTERA : Kajian Keagamaan, Keilmuan dan Teknologi PAEDAGOGIA Jurnal Ilmiah Didaktika : Media Ilmiah Pendidikan dan Pengajaran Kuttab: Jurnal Ilmu Pendidikan Islam TA'LIM : Jurnal Studi Pendidikan Islam IQRO: Journal of Islamic Education Atthulab: Islamic Religion Teaching and Learning Journal Tribakti: jurnal pemikiran keIslaman PARAMUROBI DAYAH: Journal of Islamic Education Jurnal PAI Raden Fatah Golden Age: Jurnal Ilmiah Tumbuh Kembang Anak Usia Dini al-Aulad: Journal of Islamic Primary Education Manarul Qur'an: Jurnal Ilmiah Studi Islam Didaktik : Jurnal Ilmiah PGSD STKIP Subang At-Tajdid : Jurnal Pendidikan dan Pemikiran Islam Jurnal Filsafat Indonesia JURNAL PENDIDIKAN DASAR FLOBAMORATA Al-Liqo: Jurnal Pendidikan Islam Jurnal Kajian Agama Hukum dan Pendidikan Islam (KAHPI) Al-Ulum: Jurnal Pendidikan Islam AR-RIAYAH : Jurnal Pendidikan Dasar Kafa’ah: Journal of Gender Studies Ikhtisar: Jurnal Pengetahuan Islam BASHAIR An-Nur : Jurnal Studi Islam Al-Ulum: Jurnal Pendidikan Islam International Journal of Islamic Education, Research and Multiculturalism (IJIERM) Al-Manahij : Jurnal Kajian Hukum Islam Jurnal Ilmiah Mahasiswa Raushan Fikr Cendekia: Jurnal Kependidikan dan Kemasyarakatan HUMANISMA : Journal of Gender Studies Limas Pendidikan Guru Madrasah Ibtidaiyah Analisa: Journal of Social Science and Religion Al-Irsyad: Journal of Education Science International Journal of Educational Narratives AHDÃF: Jurnal Pendidikan Agama Islam Dinika: Academic Journal of Islamic Studies. Quranic Edu Tribakti: Jurnal Pemikiran Keislaman Raudhah Proud To Be Professionals: Jurnal Tarbiyah Islamiyah Journal of Visionary Sharia Economy (JOVISHE) Jurnal Ekonomi, Manajemen, Akuntansi Ngaji Ta'allum: Jurnal Pendidikan Islam Jurnal Pendidikan Islam Al Ikhlas
Mahmud Arif
Sunan Kalijaga State Islamic University
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PENGEMBANGAN MODEL TAFSIR PENDIDIKAN PERFEKTIF ‘ALÎ ‘ABD AL-ḤALÎM MAḤMÛD Arif, Mahmud
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 6 No 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (391.137 KB)

Abstract

This paper deals with the idea of ‘Alî ‘Abd al-Ḥalîm Maḥmûd, who has seriousely built a firm conviction on the perfection of the Qur’an and the necessity of Moslems to obey it. The only way to solve any problem in this life, according to him, is by returning to the guidance of the Qur’an and the Prophet traditions. ‘Abd al-Ḥalîm Maḥmûd has utilized two models in elaborating the Qur’anic tenets, i.e.: [1] selecting a certain surah to be interpreted; and [2] appointing a certain educational topic and explaining the relevant content of Qur’anic verses. Those models stand on assumption that the Qur’an, as a guidance book, has explained all matters of human life. His belief in an existence of the perfect Qur’anic educational system has prompted him to endeavour to describe prescriptions of the Qur’anic verses, so those became as educational perspectives or viewpoints, either with nuance of clarifying, comparing or perfecting, that contain fully messages of moral, religious preaching, and movement, in order to revive the glory of Islam.
PENGEMBANGAN MODEL TAFSIR PENDIDIKAN PERFEKTIF ‘ALÎ ‘ABD AL-ḤALÎM MAḤMÛD Arif, Mahmud
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (391.137 KB)

Abstract

This paper deals with the idea of ?Alî ?Abd al-?alîm Ma?mûd, who has seriousely built a firm conviction on the perfection of the Qur?an and the necessity of Moslems to obey it. The only way to solve any problem in this life, according to him, is by returning to the guidance of the Qur?an and the Prophet traditions. ?Abd al-?alîm Ma?mûd has utilized two models in elaborating the Qur?anic tenets, i.e.: [1] selecting a certain surah to be interpreted; and [2] appointing a certain educational topic and explaining the relevant content of Qur?anic verses. Those models stand on assumption that the Qur?an, as a guidance book, has explained all matters of human life. His belief in an existence of the perfect Qur?anic educational system has prompted him to endeavour to describe prescriptions of the Qur?anic verses, so those became as educational perspectives or viewpoints, either with nuance of clarifying, comparing or perfecting, that contain fully messages of moral, religious preaching, and movement, in order to revive the glory of Islam.
Ambivalensi Pemikiran Mahmud Syaltut tentang Fikih Perempuan Arif, Mahmud
Al-Manahij: Jurnal Kajian Hukum Islam Vol 5 No 2 (2011)
Publisher : Fakultas Syariah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3404.785 KB) | DOI: 10.24090/mnh.v5i2.613

Abstract

In general, we know about Egypt very well, because of all this time, Egypt, especially Kairo, has been viewed as one of the centers of Islamic thought in the world. Naturally this country had a lot of Islamic thinkers, like Mahmud Syaltut (d. 1963) that has become the Rector of al-Azhar University. The influence of his thought overstepped the bounds of time and political territory. The Islamic jurisprudence is an inseparable legal thought from the fulfillment of social demands. One of the evidences is its’ response to actual issues, like gender equality represented in his opinions about domestical duty, women testimony, girl marriage, and poligamy. As a thinker in the Islamic jurisprudence, Syaltut has endeavored to respond such issues, including gender. As a reformer in the turbulent time, his reflection on such matters expressed critical preference, so frequently looked different from the prevalent opinion. In one side, his reflection was “liberal” because of his bravery in stepping beyond the Islamic orthodoxy and the modernity, but in another side, his thought was “conservative”if it was viewed from his endorsement to the old Islamic thought that reflected a gender bias. This showed the uniqueness and the ambivalence of his thought, so very interesting to being studied.
ISLAM HUMANIS, HAM, DAN HUMANISASI PENDIDIKAN: Eksposisi Integratif Prinsip Dasar Islam, Kebebasan Beragama, Kesetaraan Gender, dan Pendidikan Humanis Arif, Mahmud
Musawa Jurnal Studi Gender dan Islam Vol. 15 No. 2 (2016)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.v15i2.1307

Abstract

The issue of human rights has prevailed globally although it is can’t denied that historically that issue comes from tradition of the West Liberalism based on individualism standpoint. In fact, freedom and equality as essential part of human rights have not been appreciated yet suitably in the realm of long history of humankind so it was still found the slavery system. Even in the modern time, at several regions, the right of vote consisting of human right has not possessed by the women. There was a accusation from some scholars in the West that Islam is a religion opposing to human rights and gender equality. They argue that Islam has justified any religious violence, has cut religious freedom down, and has tolerated gender unequality. If it is viewed from the basic principle of takhfif wa rahmah (giving easiness and love), such accusation looks obviously problematic, because Islamic tenets normatively appreciate to establish human rights and gender equality. But empirically, religious interpretation often contributes in mainstreaming culture that castrates any religious freedom and gender equality. As one of religious interpretation product, fiqih (Islamic jurisprudence) for instance is claimed to contain many problems relating to religious freedom and gender equality. Such is the case, the reality of our national education. For a long time, in the Indonesian school system there are many factors causing failure of every endeavor for achieving the aim of human right education. This means that such basic priciple must be reactualized in the education system through hard efforts in humanizing education processes and pupil’s potencies.[Isu hak asasi manusia (HAM) telah mencuat sedemikian universal meski tidak bisa dinafikan bahwa dalam sejarahnya isu ini bermula dari tradisi liberalisme Barat yang titik pijaknya individual. Kebebasan dan kesetaraan sebagai elemen penting HAM ternyata belum diapresiasi secara semestinya dalam sejarah panjang pelbagai peradaban sehingga masih ditemukan adanya sistem perbudakan. Bahkan dalam kurun modern ini pun di sebagian wilayah, hak untuk memilih yang menjadi bagian dari hak asasi belum juga dinikmati oleh kaum perempuan. Muncul tuduhan dari sebagian kalangan di Barat bahwa Islam adalah agama anti HAM dan bias gender. Argumen yang dikemukakan, Islam membenarkan tindak kekerasan atasnama agama, memasung kekebasan beragama, dan mentolerir ketidakadilan terhadap perempuan. Diletakkan dalam konteks prinsip dasar takhfif wa raḥmah, tuduhan tersebut nampak problematik, mengingat secara normatif ajaran Islam sangatlah menjunjung tinggi penegakan HAM dan kesetaraan gender. Hanya saja, dalam realitas empirisnya tafsir keagamaan tidak jarang justru ikut andil dalam pembentukan arus besar budaya yang memberangus kebebasan beragama dan ketidakadilan terhadap kaum perempuan. Sebagai salah satu produk tafsir keagamaan, fikih misalnya diakui masih menyimpan banyak persoalan menyangkut kekebasan beragama dan kesetaraan gender. Demikian halnya dengan dunia pendidikan nasional. Selama ini, dalam sistem persekolahan di Indonesia masih banyak ditemukan faktor penyebab kegagalan bagi setiap upaya mencapai tujuan pendidikan HAM. Ini berarti prinsip dasar tersebut perlu diejawantahkan dalam sistem pendidikan melalui upaya memaksimalkan peran humanisasi dan hominisasi pendidikan.]
Realm of Malay Civilization: Ethnoparenting, Habitus, and Cultural Contestation in Early Childhood Education of Sambas Malay Society Suratman, Bayu; Arif, Mahmud
JSW (Jurnal Sosiologi Walisongo) Vol 4, No 2 (2020)
Publisher : Fakultas Ilmu Sosial dan Ilmu Politik UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/jsw.2020.4.2.6014

Abstract

This article discusses how Sambas Malay parents carry out ethnoparenting and early childhood education to early childhood. Sambas Malay society are relatively traditional who still maintain the value system embraced by the local community. Ethnoparenting in this paper has the meaning of parenting performed by a particular ethnicity or tribe through the culture adopted. This research was conducted by the qualitative method through a sociological approach to education. The data was obtained through interviews and in-depth observations in Batu Makjage Village, Tebas District, Sambas Regency, West Kalimantan Province. Some habitus in ethnoparenting Sambas Malay society in educating early childhood include tunjuk ajar, pantang larang, kemponan and any tradition. Obstacles in ethnoparenting in the form of contestation of the value of Sambas Malay culture with modernity. The contestation that occurred experienced dislocation and resulted in the social change of Sambas Malay society and changed the habitus and urban lifestyle that has dominated in the ethnoparenting of Sambas Malay society.
ISLAM, KEARIFAN LOKAL, DAN KONTEKSTUALISASI PENDIDIKAN: Kelenturan, Signifikansi, dan Implikasi Edukatifnya Arif, Mahmud
AL-TAHRIR Vol 15, No 1 (2015): Islam dan Local Wisdom
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v15i1.173

Abstract

Abstract: Islam will be existing forever to interact with dynamic social-culture of human life because of its flexibility. The Islamic shari’a is capable to respond any problems in social life. In line with syari’a flexibility there was Jamal al-Banna> who determined customs and traditions as the fourth base of Islamic shari’a. The customs were what was planted in the collective memory of the community: perceived well by common sense, accepted by human instinct and insight, and related to the pattern of life. The essential position of customs was reflected in determining the law. Thus, the relation of the texts and reality including the customs was in the form of dialogues-dialectics. Islamization process showed a high appreciation to local tradition. Uka Tjandrasasmita considered that cultural acculturation in Indonesia could be viewed from it’s Islamization process, like strategy done by the Nine Saints (Wali Songo) in spreading Islam. This strategy was reimplemented through educational system in many Islamic Traditional Institutions (pesantren), including Pesantren Tegalrejo Magelang. This pesantren has chosen to utilize local culture, i.e. Javanese popular art (jatilan), to embrace the irreligious society (the secularized-traditionalist abangan). الملخص: سيبقى الإسلام ويسير جدليا بدينامية المجتمع والثقافة في حياة الانسان لأن من خصائص الشريعة الإسلامية هي المرونة التي تجعلها قادرا على إجابة المسائل المستجدّة المختلفة لتطوّر المجتمع مع عدم فقدان الهوية. وفقا بمرونة الشريعة الإسلامية قرّر جمال البنا العادة أو العرف أساسا رابعا للشريعة. والعرف كلّ ما يلتصق بالوعي الجماعي ويقوّم إيجابيا ونافعا ويقبله العقل السليم وهو يتعلق بشؤون الحياة الإجتماعية. كانت العادة على هذا البيان هي العرف الحسن المحتاج إليه لتقوية الإتحاد الإجتماعي. بهذه العلّة يذهب بعض الفقهاء إلى قبول العادة بحريّتها على شرط عدم تناقضها بمنطوق النصّ. منذ البداية تشيرعملية الأسلمة إلى كون التقدير الكبير والاعتبار بحسن العرف المحليّ كما أكّدته فكرة أندسة الإسلام التي تدعو إلى أهمية التوفيق والتنسيق بين الإسلام والعادة المحلّية. قال جاندرا ساسميتا إن تثاقف الثقافة في إندونسيا يمكن أن يحلّل من عملية الأسلمة كما فعلها الأولياء التسعة. هم واعيون تماما أنّ قبل مجيء الإسلام كان السكّان المحلّيون لهم العادة والثقافة المحتاجة لاستمرار الحياة والتناسق والتكيّف بالبيئة. وحقيقة أن ما سلك عليه الأولياء التسعة مطبّق في كثير من البسنترينات ومنها بسنترين تجالريجا ماجيلانج الذي اختارانتفاع الثقافة المحلّية (جاتيلان) لاعتناق مجتمع المسلمين الخافضين في التمسّك بالإسلام (أباعان). Abstrak: Secara normatif Islam terus eksis karena kelenturan syariatnya yang mampu merespon perkembangan sosial. Gagasan tentang kelenturan syariat Islam telah disuarakan banyak pemikir Muslim kontemporer. Di antaranya adalah Jama>l al-Banna> yang menetapkan kebiasaan (‘urf atau a>dah) sebagai dasar keempat syariat. Kebiasaan dimaknai sebagai apa yang melekat dalam ingatan kolektif masyarakat, dinilai baik oleh akal budi, diterima oleh naluri manusia, dan berkaitan dengan pola kehidupannya. Kebiasaan yang diakui berguna untuk menguatkan kohesi sosial dan mengurai masalah bersama disebut kearifan lokal. Kedudukan penting kebiasaan tercermin dalam salah satu kaidah hukum Islam yang populer, al-Ādah Muh}akkamah (kebiasaan adalah dasar penetapan hukum). Oleh sebab itu, para ahli fikih menerima kebiasaan dengan segala kebebasannya selama tidak bertentangan dengan teks. Dengan demikian, relasi teks dengan realitas, termasuk di dalamnya kebiasaan, bersifat dialogis-dialektis. Semenjak awal, proses Islamisasi memang menunjukkan apresiasi yang tinggi terhadap kearifan tradisi/budaya lokal. Uka Tjandrasasmita menilai akulturasi kebudayaan di Nusantara dapat dilihat pada proses Islamisasinya, seperti dijalankan para Wali Songo. Pola dakwah Wali Songo ternyata diejawantahkan ulang melalui sistem pendidikan di banyak pesantren, antara lain Pesantren Tegalrejo yang memilih untuk menggunakan kebudayaan lokal berupa kesenian populer Jawa untuk merangkul kaum abangan.  Keywords: Kelenturan Islam, akulturasi, kearifan lokal, kontekstualisasi pendidikan
The Role of the MGMP in the Implementation of the Curriculum for the Subject of Islamic History at Islamic Senior High School Yogyakarta in 2019 Tsuroyya, Elfa; Arif, Mahmud
EDUKASIA Vol 16, No 2 (2021): EDUKASIA
Publisher : Program Studi Pendidikan Agama Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/edukasia.v16i2.12025

Abstract

This study reveals the role of MGMP SKI MA DIY in implementing KMA 183 and 184 in 2019. This research is a descriptive-analytical qualitative research. This study was conducted in Yogyakarta at the MGMP SKI MA DIY. Interviews, documentation, and observations were used to collect data. The study finds out that these roles include socialization, implementation, and monitoring of policies. Not only internal management meetings, but also management meetings with MGMP members are also held to socialize policy implementation. The policy is implemented in two ways: the determination of the work program as a guide for field activities, and the implementation of the work program as an MGMP progress report. Monitoring policy implementation uses two methods: extracting information from FGDs and distributing Google forms to track policy implementation. This research helps to develop MGMP MA SKI DIY in the future curriculum development.
TELAAH KEBERAGAMAAN RADIKALISME ISLAM DAN AKTUALISASINYA DALAM PENDIDIKAN Sufyan Ats-Tsauri; Mahmud Arif
PAI RAFAH Vol 3 No 1 (2021): Jurnal PAI Raden Fatah
Publisher : Program Studi Pendidikan Agama Islam Fakultas Ilmu Tarbiyah Dan Keguruan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/pairf.v3i1.7629

Abstract

Radicalisme is an issue that is no longer new to the dynamics of indonesian society. Even so, is thete are many issue that can lead to radicalism. However, it is religious issue that often becomes targets that become the backround for the emergence of friction of understanding that often lead to radical action. In the context of radicalism is an issue that is familiar to the Islamic world because so many acts of radicalism in the historical record. This paper aims to explain the diversity of radicalism in Islam and its actualization in education. This research uses library research that is data sourced from various scientific papers such as: books, thesis, desertation, journals and several other types of ilmiyah writings as a source of data for analysis of its content (conten analisys). This study explains radicalism and its flow. In indonesia radicalism has four traditions of wahabi, salafi, jihadi and Takfiri groups of the four groups that use violent movements and caci makian is a jihadi movement, this movement prohibits killing non-Muslims and the takfiri group is the most extremist of radical movements because this group encourages all infidels except those in the group. This group is often troubling the community so that the implications go into the world of education. The phenomenon of fact occurs in fernanando network which is an alumnus of UIN syarif Jakarta. And the doctrine in this radicalism movement is often included in the order of public college education so that this movement often occurs when it feels an unfairness in the campus world so that it is moved to make a radical movement.
ASPEK PEMIKIRAN IBNU TAIMIYAH DI DUNIA ISLAM SEFRIYANTI SEFRIYANTI; MAHMUD ARIF
Jurnal Kajian Agama Hukum dan Pendidikan Islam (KAHPI) Vol 3, No 2 (2021): VOL 3, NO 2 (2021): JURNAL KAJIAN AGAMA, HUKUM DAN PENDIDIKAN ISLAM
Publisher : Lembaga Kajian Keagamaan Universitas Pamulang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32493/kahpi.v3i2.p82-88.17549

Abstract

Ibnu Taimiyah beliau sangat mengedepankan segala sesuatunya berdasarkankepada Al-Qur’an dan As-sunah. Aspek pemikiran beliau mempengaruhi di dunia islam ialah dalam hal penolakan terhadap ta’wil, berpedoman dalam memahami ajaran agamadengan cara menerima pesannya dan meyakini apapun makna lahir yang tersirat dalam teks agama dan bentuk pemahaman Ibnu Taimiyah terhadap ajaran agama ini dipandang memiliki keunggulan tersendiri dalam menyongsong modernitas dengan dibuktikannya ketokohan besar yang mempengaruhi corak pemikirannya.Kata kunci : Ibnu Taimiyah, Dunia Islam
LIVING QUR’AN DAN HADIS DI MADRASAH IBTIDAIYAH (MI): PERSPEKTIF TEORI THOMAS LICKONA Muhammad Shaleh Assingkily; Mahmud Arif; Marhumah Marhumah; Khamim Zarkasih Putro
Al-Aulad: Journal of Islamic Primary Education Vol 4, No 1 (2021): Al-Aulad: Journal of Islamic Primary Education
Publisher : Jurusan Pendidikan Guru Madrasah Ibtidaiyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/al-aulad.v4i1.9828

Abstract

Kajian Living Qur’an dan hadis, selama ini didominasi oleh wilayah penelitian sosial, baik dalam lingkup komunitas tertentu maupun masyarakat luas. Aspek pendidikan formal masih jarang menyentuh kajian ini, baik dalam upaya pengembangan pendidikan maupun penanaman nilai. Padahal, “ruh” pendidikan Islam terletak pada upaya menjiwai teks nash dan mempraktikkannya sesuai konteks masyarakat melalui proses pembelajaran. Penelitian ini menganalisa teori pengembangan pendidikan nilai Lickona sebagai “pisau analisa” kajian living Qur’an dan hadis, meliputi moral knowing, moral feeling dan moral acting di madrasah ibtidaiyah (MI). Dengan demikian, siswa sejak usia dasar mengetahui, menghayati dan melakukan sesuatu atas kesadaran moral. Data diperoleh melalui wawancara, diskusi tidak terstruktur dan observasi partisipan di lingkungan madrasah.Kata Kunci: Living Qur’an & Hadis; Moral Acting; Moral Feeling; Moral Knowing.
Co-Authors Abdullah, Rafidah Abdullah, Rafidah binti Agus Riyan Oktori Ahmad Abdul Rochim Ahmad Ahmad Ahmad Ahmad Ahmad Sulton, Ahmad Ainus Syuhud Akhyak, Akhyak ALBAR, MAWI KHUSNI Amrillah, H. M. Taufik Arinindyah, Otisia Arvaddin Hamasy Al Qosam Aslamiyah, Rubiatul Aulia, Muhammad Ghozil Baidi, Yasin Chanif Ainun Naim Dwi Ratnasari Effi Widayati Elfa Tsuroyya, Elfa Fatimah Jahroh fatur Rahman, fatur Fauzi Ansori Saleh Ferdi Ferdiansyah Bahri Firdaus Annas Furoidah, Nur Lailatun Guswenti, Mirna Hairiyah, Hairiyah Harahap, Abdul Hamid Haji Hidayanty, Nurul Hidayatu Munawaroh, Hidayatu Hulu, Muhammad Arif Jahroh, Fatimah Janna, Mutia Miftachul Kartika Dwi Astuti Khaliq, Muhammad Nur Khamim Zarkasih Putro Khotimatul Husna Levi Fitriani M Choirul Muzaini Mardeli Mardeli Marhumah Marhumah Masuwd, Mowafq Abrahem Meilani, Muna Moh. Khairudin Mohamad Syawaluddin Mohammad Ahmed Mahee bin Haji Samry Mohammad Kurjum Movitaria, Mega Adyna Muhammad Alwi Muhammad Arif Hulu Muhammad Chirzin Muhammad Nuruzzaman Syam Muhammad Shaleh Assingkily Muhammad Shaleh Assingkily Mutiya, Khoiru Nasir, Muhammad Fikri Abdun Nisfu Kurniyatillah Nur Rahmadhani Sholehah Nurhaeni, Tia Nurliadin, Nurliadin Nurul Fidia, Salsabila Otisia Arinindyah Papay Supriatna Parwanto, Wendi Pradana, Satria Adi Prasetiyo, Yoga Catur Prayitno, Abdul Afwu Godly Purnama, Sigit Puspasari, Hikmah Puspitasari, Dea Rahman, Ali Rahmatullah Rizki, Meisya Anggraini Rubiatul Aslamiyah Sabarudin Sabarudin Saleh, Fauzi Ansori Sangkot Sirait, Sangkot Saputro, Muhamad Rikza SEFRIYANTI SEFRIYANTI Seka Andrean Septiani, Liza Sholehah, Nur Rahmadhani Siregar, Parulian Soehadha, Moh Sufyan Ats-Tsauri Sugesti Riza Nor Aida Supriatna, Papay Suratman, Bayu Sutrisno, Sutrisno Syarnubi, Syarnubi TAMIYA, ILFIKROTUT Usman Usman Widayati, Effi Yulifda Elin Yuspita Yulizah, Yosi Zainudin Zainudin Zakiyah, Neni Zulfadli Zulfatun Ni'mah Zulkipli Lessy Zulkipli Lessy