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Universitas Islam Negeri Alauddin Makassar
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GENDER JUSTICE IN INHERITANCE LAW: A COMPARISON OF THE CONCEPT OF PROPORTIONALITY AND THE CONCEPT OF EQUALITY Ria Sukmawidari; Irbach Nurfatin Mahmud; Wardayani Wardayani; Kurniati Kurniati
Kafa`ah: Journal of Gender Studies Vol 16, No 1 (2026)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v16i1.908

Abstract

The debate regarding gender justice in inheproporitance law arises from differing concepts, namely proportional distribution (2:1) as applied by some laws, while other laws adhere to the principle of equality (1:1). This study aims to analyze both concepts from the perspective of gender justice, while assessing their relevance in the modern social context. The method used is a literature study with a normative-comparative approach, which compares provisions from various legal systems, such as Islamic law, civil law, customary law, and court decisions, and analyzes them through the theory of gender justice and the maqāṣid al-syarī'ah framework. The results of the study show that both concepts have their own contextual justice. Proportionality is more appropriate when the responsibility for maintenance is entirely borne by men, while equality is more appropriate in situations where men and women both play a role in the family economy. This study confirms that gender justice in inheritance law cannot be understood absolutely, but must be viewed relatively in accordance with social realities and the configuration of roles within the family. The impact of this study is to provide a more neutral and comprehensive insight for the development of inheritance law studies within the framework of gender justice. Keyword: Gender, Inheritance law, Proportionality and Equality
Pengaruh Globalisasi terhadap Praktik dan Pemikiran Hukum Islam di Indonesia Kurnia Munir; Kurniati; Musyfikah Ilyas
Wahana Islamika Jurnal Studi Keislaman Vol. 12 No. 2 (2026): Wahana Islamika: Jurnal Studi Keislaman (dalam proses edisi Mei-Oktober)
Publisher : Institut Agama Islam Syubbanul Wathon Magelang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61136/n0jr7225

Abstract

Globalization has encouraged the emergence of transnational Islamic movements that influence the development of Islamic thought and legal practices in Indonesia. This study aims to analyze the forms, roles, and impacts of transnational Islamic movements in shaping Islamic law within a pluralistic and moderately characterized society. The research employs a qualitative method with normative and sociological approaches through library studies. The findings indicate that transnational movements manifest in various forms, such as religious organizations, educational networks, and digital media, playing a role in shaping public religious thought and practice. Their impact is dual in nature, as they can strengthen religious awareness and the development of sharia institutions, but may also generate tension with local values. Therefore, a comprehensive understanding is necessary to balance global Islamic teachings with local contexts.
Relasi Agama dan Negara dalam Perspektif Hukum Tata Negara Islam di Era Negara Modern Sahruni Sahruni; Dhiyaul Akbar; Kurniati Kurniati
Sujud: Jurnal Agama, Sosial dan Budaya Vol. 2 No. 3 (2026): JUNI-SEPTEMBER
Publisher : Indo Publishing

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63822/p6pcwb40

Abstract

This study examines the relationship between religion and the state from the perspective of Islamic Constitutional Law in the modern state era. It employs a normative legal research method using conceptual and statutory approaches, supported by secondary data obtained through library research. The findings reveal that the relationship between religion and the state in Islamic Constitutional Law is constructed upon three main paradigms: integralistic, symbiotic, and secularistic. Operationally, this relationship is implemented through the concept of siyasah shar’iyyah, which integrates Islamic values into the functions of legitimacy, supervision, legislation, and judiciary, all oriented toward public welfare (maslahah). In the context of the modern state, the application of Islamic Constitutional Law is substantive and contextual, emphasizing the internalization of values such as justice, public interest, and respect for human rights into the national legal system without requiring the formal establishment of a religious state. Therefore, the relationship between religion and the state can be realized in a harmonious, inclusive, and adaptive manner in line with the principles of democracy and pluralism.
Problematika Perkawinan Dini dalam Sistem Hukum Keluarga Islam di Indonesia Nurmilasari; Kurniati; Musyfikah Ilyas
ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 4 No. 2 (2026): ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora
Publisher : LP3M INSTITUT KH YAZID KARIMULLAH

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59246/6t9pmr28

Abstract

The novelty of this study lies in its comprehensive analysis of early marriage practices within the Islamic family law system in Indonesia through the maqāṣid al-syarī‘ah approach. This research does not merely discuss the causal factors and impacts of early marriage, but also examines the gap between positive legal norms, social realities, and religious understanding within society. Unlike previous studies that generally focus only on social aspects or legal regulations, this study integrates the perspectives of Islamic law and positive law in assessing early marriage practices in a more contextual and multidimensional manner. Furthermore, this study offers a contextual reinterpretation of Islamic law through the maqāṣid al-syarī‘ah approach by emphasizing that maturity in marriage should not be measured solely from a biological perspective, but must also include psychological, social, educational, and economic readiness. This research also positions child protection, gender justice, and societal welfare as the primary objectives in addressing early marriage practices. Another novelty of this research lies in its proposal to strengthen the mechanism of marriage dispensation granted by judges through stricter approval requirements, including considerations of psychological readiness, health conditions, educational continuity, and the social circumstances of the child. In addition, this study emphasizes the importance of implementing legal sanctions against violations of the minimum marriage age regulation as a form of preventive child protection. Therefore, this research contributes not only theoretically to the development of Islamic family law, but also practically by offering solutions for controlling early marriage practices in Indonesia.
Nusyuz dalam Hukum Islam: Bias Gender antara Perempuan dan Laki-Laki Andi Syahrani Afdhal; Meli Kamelia; Gita Maharani; Kurniati Kurniati
Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 14 No. 1 (2026): Juni
Publisher : INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52431/tafaqquh.v14i1.4428

Abstract

This study discusses the concept of nusyûz in Islamic law, the differences in its treatment between husband and wife, and efforts to reinterpret it for greater justice in the household. Traditionally, nusyûz is only associated with wife's disobedience, while husband's negligent behavior is rarely considered nusyûz, which is influenced by classical interpretations and patriarchal culture. This research approach is qualitative descriptive with literature study, using data sources in the form of the Qur'an, classical and contemporary fiqh literature, and positive legal regulations such as the Compilation of Islamic Law and the Marriage Law. The results show that nusyûz should be understood as a reciprocal responsibility between husband and wife, not a tool of control over women. Reinterpretation based on gender equality, maqāṣ id sharia, and the principle of justice can encourage the creation of harmonious families, mutual respect, and freedom from gender-based violence. This study provides recommendations for making family law regulations and practices more just, balanced, and in accordance with universal Islamic values.
The Limits of Artificial Intelligence in Judicial Reasoning: Jurisprudential Analysis of Islamic Legal Authority Panji Anugrah; Ahmad Rizky Ilyas; Kurniati; Zulhas’ari Mustafa
Jurnal Kajian Islam Interdisipliner Vol. 10 No. 2 (2025)
Publisher : Sunan Kalijaga State Islamic University Yogyakarta, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/4nhp7791

Abstract

The development of Artificial Intelligence (AI) in judicial systems has raised debates regarding its limitations in judicial reasoning, particularly within the Religious Courts. Previous studies have generally examined AI from technological and administrative perspectives, while Islamic legal studies have focused more on judicial reasoning and ijtihad. However, limited research has integrated AI with the perspective of the four madhhabs in judicial reasoning. This study aims to analyze the legitimacy, limitations, and position of AI in the legal reasoning of Religious Court judges based on positive law and the perspectives of the four Islamic schools of thought. This research employs a qualitative method with a normative juridical approach through library research and document analysis of Supreme Court regulations, court decisions, classical fiqh literature, and scholarly articles related to AI and law. The findings indicate that AI may function as a supporting tool for legal data retrieval and analysis but cannot replace judges’ authority in making legal decisions. The four madhhabs consistently position humans as the primary subjects of legal determination due to their scholarly competence, moral judgment, and religious responsibility. These findings contribute to the development of legal technology studies by integrating Islamic jurisprudence perspectives into contemporary debates on AI governance in modern judicial systems.
Peran Zakat Sebagai Salah Satu Upaya Pengentasan Kemiskinan Andi Muhammad Rifqy Ramadhan; Dhiyan azizah; Kurniati
AL-Ikhtiar : Jurnal Studi Islam Vol. 3 No. 1 (2026): AL-Ikhtiar : Jurnal Studi Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/bkk5mp89

Abstract

Zakat is one of the pillars of Islam with multidimensional dimensions, encompassing spiritual, social, and economic aspects. From an Islamic philosophical perspective, zakat is not only viewed as a ritual obligation to purify wealth and the soul, but also as an instrument for wealth distribution oriented towards social justice and poverty alleviation. Ontologically, zakat is understood as a manifestation of faith and social solidarity of Muslims that serves to maintain a balance between individual and collective interests. Through the obligation of zakat, Islam emphasizes that wealth is not merely personal property, but also contains the rights of others that must be fulfilled to achieve social harmony. Epistemologically, this study uses a normative philosophical approach with a literature study method. The main sources of the study include the Qur'an, hadith, the thoughts of classical scholars, and contemporary literature that examines zakat, Islamic philosophy, and social justice. This approach allows for an in-depth analysis of the philosophical foundations of zakat, both in terms of its value and its purpose in the structure of social life. From an axiological perspective, this study confirms that zakat has multiple benefits. Theoretically, this research enriches the academic literature on Islamic philosophy and Islamic economic law, particularly regarding the relevance of zakat to the issue of global poverty. Practically, zakat is a strategic solution for reducing social inequality when managed professionally, responsibly, and transparently by a competent institution. Therefore, from an Islamic philosophical perspective, zakat is highly urgent as a pillar of the welfare of the people and an instrument for sustainable poverty alleviation. Abstrak Zakat merupakan salah satu rukun Islam yang memiliki dimensi multidimensional, mencakup aspek spiritual, sosial, dan ekonomi. Dalam perspektif falsafah Islam, zakat tidak hanya dipandang sebagai kewajiban ritual untuk menyucikan harta dan jiwa, tetapi juga sebagai instrumen distribusi kekayaan yang berorientasi pada keadilan sosial dan pengentasan kemiskinan. Secara ontologis, zakat dipahami sebagai manifestasi keimanan dan solidaritas sosial umat Islam yang berfungsi menjaga keseimbangan antara kepentingan individu dan kepentingan kolektif. Melalui kewajiban zakat, Islam menegaskan bahwa harta bukan sekadar milik pribadi, tetapi terdapat hak orang lain di dalamnya yang harus ditunaikan demi terwujudnya harmoni sosial. Secara epistemologis, penelitian ini menggunakan pendekatan normatif-filosofis dengan metode studi pustaka. Sumber utama kajian mencakup Al-Qur’an, hadis, pemikiran para ulama klasik, serta literatur kontemporer yang mengkaji zakat, filsafat Islam, dan keadilan sosial. Pendekatan ini memungkinkan analisis mendalam mengenai landasan filosofis zakat, baik dari aspek nilai maupun tujuannya dalam struktur kehidupan sosial. Dari sudut pandang aksiologi, kajian ini menegaskan bahwa zakat memiliki manfaat ganda. Secara teoritis, penelitian ini memperkaya khazanah akademik mengenai filsafat Islam dan hukum ekonomi Islam, khususnya terkait relevansi zakat terhadap isu kemiskinan global. Secara praktis, zakat merupakan solusi strategis dalam mengurangi ketimpangan sosial apabila dikelola secara profesional, amanah, dan transparan oleh lembaga yang kompeten. Dengan demikian, zakat dalam perspektif falsafah Islam memiliki urgensi tinggi sebagai pilar kesejahteraan umat sekaligus instrumen pengentasan kemiskinan yang berkelanjutan
Konsep Jual Beli Online dalam Perspektif Filsafat Islam dan hukum indonesia: Analisis Nilai-Nilai Kejujuran, Keadilan, dan Kemaslahatan dalam Transaksi Jual Beli Andry Nirwanto; Dian Anggraeni; Kurniati
Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam Vol. 2 No. 3 (2025): Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/pez7ms75

Abstract

This study analyzes the concept of online buying and selling from the perspective of Islamic philosophy and Indonesian law, focusing on the values ​​of honesty, justice, and benefit as the primary principles in digital transactions. With the advancement of technology, online buying and selling practices have become an integral part of modern economic activity, yet simultaneously require strengthening moral and regulatory aspects. Islamic philosophy provides an ethical foundation through the principles of *shidq* (honesty), *‘adl* (justice), and *maslahah* (benefit), which emphasize the importance of information transparency, prohibition of fraud, and balance of rights and obligations between sellers and buyers. Meanwhile, Indonesian law, through the Electronic Information and Transactions (ITE) Law, the Consumer Protection Law, and other related regulations, provides a legal framework that ensures legal certainty, consumer protection, and order in electronic transactions. The results of this discussion indicate that Islamic philosophy and Indonesian law have strong convergence in upholding morality and integrity in online buying and selling practices. The integration of these two perspectives can create a digital trading ecosystem that is not only efficient and modern, but also civilized and oriented towards social benefit. This synergy strengthens digital transaction governance to align with spiritual values ​​and applicable legal norms. This research confirms that implementing the values ​​of honesty, justice, and welfare is not merely a normative requirement, but also a practical necessity for building trustworthy, sustainable, and responsible online buying and selling practices. Therefore, the integration of Islamic ethics and national legal regulations is a crucial foundation for realizing a digital economic system that is fair, dignified, and in line with the noble values ​​of Indonesian society. Abstrak Penelitian ini menganalisis konsep jual beli online dalam perspektif filsafat Islam dan hukum Indonesia dengan fokus pada nilai kejujuran, keadilan, dan kemaslahatan sebagai prinsip utama dalam transaksi digital. Seiring berkembangnya teknologi, praktik jual beli online menjadi bagian integral dari aktivitas ekonomi modern, namun di sisi lain menuntut penguatan aspek moral dan regulatif. Filsafat Islam memberikan landasan etis melalui prinsip shidq (kejujuran), ‘adl (keadilan), dan maslahah (kemanfaatan) yang menekankan pentingnya transparansi informasi, larangan penipuan, serta keseimbangan hak dan kewajiban antara penjual dan pembeli. Sementara itu, hukum Indonesia melalui UU ITE, Undang-Undang Perlindungan Konsumen, dan regulasi terkait lainnya menyediakan kerangka hukum yang memastikan terwujudnya kepastian hukum, perlindungan konsumen, dan ketertiban dalam transaksi elektronik. Hasil pembahasan menunjukkan bahwa filsafat Islam dan hukum Indonesia memiliki titik temu yang kuat dalam menegakkan moralitas dan integritas dalam praktik jual beli online. Integrasi kedua perspektif ini mampu menciptakan ekosistem perdagangan digital yang tidak hanya efisien dan modern, tetapi juga berkeadaban dan berorientasi pada kemaslahatan sosial. Sinergi tersebut memperkuat tata kelola transaksi digital agar selaras dengan nilai spiritual dan norma hukum yang berlaku. Penelitian ini menegaskan bahwa penerapan nilai kejujuran, keadilan, dan kemaslahatan bukan sekadar tuntutan normatif, tetapi juga kebutuhan praktis untuk membangun praktik jual beli online yang amanah, berkelanjutan, dan penuh tanggung jawab. Dengan demikian, integrasi etika Islam dan regulasi hukum nasional menjadi fondasi penting dalam mewujudkan sistem ekonomi digital yang adil, bermartabat, dan sesuai dengan nilai luhur masyarakat Indonesia
Problematika Pernikahan Dini di Indonesia dalam Perspektif Hukum Islam Melalui Hukum Positif dan Solusi Praktis Alfiyyah Nur Alifah; Muh. Rifqhi Al-Qadri; Kurniati
Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam Vol. 2 No. 3 (2025): Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/yshadt31

Abstract

This study aims to analyze various issues related to early marriage in Indonesia by comparing the perspectives of Islamic law and positive law, and to formulate practical solutions that can be implemented at the community level. Using a literature review method, this study examines relevant sources such as books, scientific journals, laws and regulations, and official reports that discuss the issues of child marriage, Islamic family law, and child protection. The research findings indicate that both Islamic law and positive law have the same orientation, namely providing protection for children to avoid physical, psychological, and social risks. However, in reality, the rate of early marriage remains high. This is caused by cultural factors that view marriage as a solution to social problems, family economic pressures, low levels of education, and the ease of obtaining marriage dispensations, which makes regulations less effective. Furthermore, the study also found that regions with low socio-economic conditions tend to have higher rates of child marriage than other regions. These findings indicate that early marriage is not only related to legal aspects, but also a structural problem that requires cross-sectoral addressing. Therefore, preventive measures must be implemented through strengthened law enforcement to ensure more selective dispensation, reproductive health counseling and legal education for adolescents and parents, and the active involvement of religious and community leaders. Strengthening the principle of maqāshid al-syarī‘ah as the basis for postponing marriage is also crucial to realizing the public interest. A comprehensive approach is necessary for regulations to be effective and sustainably protect children's futures. Abstrak Penelitian ini bertujuan untuk menganalisis berbagai persoalan terkait pernikahan dini di Indonesia dengan membandingkan perspektif hukum Islam dan hukum positif, serta merumuskan solusi praktis yang dapat diterapkan di tingkat masyarakat. Melalui metode studi pustaka, penelitian ini mengkaji sumber-sumber relevan seperti buku, jurnal ilmiah, peraturan perundang-undangan, dan laporan resmi yang membahas isu pernikahan anak, hukum keluarga Islam, serta perlindungan anak. Temuan penelitian menunjukkan bahwa baik hukum Islam maupun hukum positif memiliki orientasi yang sama, yaitu memberikan perlindungan bagi anak agar terhindar dari risiko fisik, psikologis, dan sosial. Namun, kenyataannya angka pernikahan dini masih tinggi. Hal ini disebabkan oleh faktor budaya yang menganggap pernikahan sebagai solusi atas masalah sosial, tekanan ekonomi keluarga, rendahnya tingkat pendidikan, serta kemudahan memperoleh dispensasi nikah yang membuat regulasi kurang efektif. Selain itu, penelitian juga mendapati bahwa daerah dengan kondisi sosial-ekonomi rendah cenderung memiliki angka pernikahan anak yang lebih tinggi dibandingkan daerah lain. Temuan ini menunjukkan bahwa pernikahan dini tidak hanya berkaitan dengan aspek hukum, tetapi juga merupakan masalah struktural yang memerlukan penanganan lintas sektor. Oleh karena itu, upaya pencegahan harus dilakukan melalui penguatan penegakan hukum agar dispensasi lebih selektif, penyuluhan kesehatan reproduksi dan edukasi hukum bagi remaja dan orang tua, serta pelibatan aktif tokoh agama dan masyarakat. Penguatan prinsip maqāshid al-syarī‘ah sebagai dasar menunda pernikahan juga penting untuk mewujudkan kemaslahatan. Pendekatan yang komprehensif diperlukan agar aturan berjalan efektif dan mampu melindungi masa depan anak secara berkelanjutan    
Penalaran Filosofis Terhadap Warisan :Hakikat Keadilan Dalam Pembagian Warisan 2:1 Antara Laki-laki Dan Perempuan Nabil Akbar; Muh. Resky Akbar; Yuyuk Adelista; Kurniati
Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam Vol. 2 No. 3 (2025): Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/v0p1qz52

Abstract

This study examines the philosophical reasoning behind the 2:1 inheritance distribution provision between men and women in Islamic law, focusing on the nature of justice that forms the normative and moral basis of this rule. Although this provision is textually explicit based on the Qur'an, particularly Surah An-Nisa' verse 11, modern social dynamics characterized by changing gender roles, women's economic contributions, and the complexity of family structures demand a deeper re-understanding. This study uses a philosophical-normative approach and maqasid al-shari'ah analysis to examine the objectives of sharia behind this distribution, namely safeguarding property, creating a balance of responsibilities, and protecting human dignity. The results of the study indicate that the 2:1 provision was not intended as a form of discrimination, but rather an expression of distributive justice in the context of early Islamic society, when men bore the full burden of support. From the perspective of Islamic legal philosophy, justice does not only mean numerical equality, but also considers the needs, vulnerabilities, and social responsibilities of each heir. Therefore, contemporary scholars create flexibility through mechanisms such as gifts, wills, takhayyur, and contextual interpretations based on the principles of maqasid (the principle of justice) to ensure substantive justice is maintained. This research confirms that philosophical reasoning regarding inheritance law is not intended to replace the text, but rather to explore the moral wisdom behind it. By placing justice as its primary concern, Islamic inheritance law can be applied more relevantly, adaptively, and in accordance with the welfare of modern society without losing the integrity of sharia. Abstrak Penelitian ini membahas penalaran filosofis terhadap ketentuan pembagian warisan 2:1 antara laki-laki dan perempuan dalam hukum Islam, dengan fokus pada hakikat keadilan yang menjadi dasar normatif dan moral aturan tersebut. Meskipun ketentuan ini secara tekstual bersifat tegas berdasarkan Al-Qur’an, khususnya QS. An-Nisa’ ayat 11, dinamika sosial modern yang ditandai oleh perubahan peran gender, kontribusi ekonomi perempuan, dan kompleksitas struktur keluarga menuntut pemahaman ulang yang lebih mendalam. Penelitian ini menggunakan pendekatan filosofis-normatif dan analisis maqashid al-syari‘ah untuk menelaah tujuan syariat di balik pembagian tersebut, yaitu menjaga harta, menciptakan keseimbangan tanggung jawab, serta melindungi martabat manusia. Hasil kajian menunjukkan bahwa ketentuan 2:1 tidak dimaksudkan sebagai bentuk diskriminasi, tetapi merupakan ekspresi keadilan distributif dalam konteks masyarakat awal Islam, ketika laki-laki memikul beban nafkah penuh. Dalam perspektif filsafat hukum Islam, keadilan tidak hanya bermakna kesetaraan numerik, tetapi mempertimbangkan kebutuhan, kerentanan, dan tanggung jawab sosial masing-masing ahli waris. Oleh karena itu, ulama kontemporer membuka ruang fleksibilitas melalui mekanisme seperti hibah, wasiat, takhayyur, dan interpretasi kontekstual berbasis maqashid untuk memastikan keadilan substantif tetap terwujud. Penelitian ini menegaskan bahwa penalaran filosofis terhadap hukum waris bukan bertujuan mengganti teks, melainkan menggali hikmah moral di baliknya. Dengan menempatkan keadilan sebagai ruh utama, hukum waris Islam dapat diterapkan secara lebih relevan, adaptif, dan sesuai dengan kemaslahatan masyarakat modern tanpa kehilangan integritas syariat
Co-Authors A Qadir Gassing A, Ardiwansa A, Asriawan A. Farah Salsabilah A. Qadir Gassing A. St. Aqilah Nur Asizah A.Muh Agil Fikri Firdaus Abd Rahman Abd Rahman R Abd Rahman R Abd Syatar Abd. Qadir Gassing Abd. Rahman Abd. Rahman Abd. Rahman R Abd. Rahman Razak Abdalul Zikri Abdul Aziz Anwar Abdul Halim Samaruddin Abdul Halim Talli Abdul Rahim Abdul Rauf Muhammad Amin Abdul Rivai Poli Abdul Wahid Haddade Abdurrahman Abubakar Bahmid Abu Sahman Nasim Abu Sahman Nasim Achmad Abubakar Achmad Alfian Achmad Musyahid Idrus Achmad Rafiu Adinda Cahya Magfirah Aggi Lestari Agung, Muh. Agus Miranto Ahmad Al Fairuz Ramadhan Ahmad Fadly Rahman Ahmad Faidillah Ahmad Fakhri Wardana Ahmad Fauzan Ahmad Ginannafsih Shafar Ahmad Mathar Ahmad Riyas Sauqy Ahmad Rizky Ilyas Ahmad Very Ahmad Zulkarnaen Ahyar Nastainul Haq Ainun Syahrani Aisyah Maulidatul Haq Aisyah Shada Aisyiah Al Islami Harris Ajub Ishak Akmal Alfiyyah Nur Alifah Alimuddin Alimuddin Amanda Amanda Amril Ananda Putri Andhika Yusuf Andi Airiza Rezki Syafa'at Andi Airiza Rezki Syafa’at Andi Alya Nabilah Andi Arfan Sijal Andi Ariel Firdani Andi Aulia Andi Fadhil Andi Hastriana Andi Ika Prasasti Abrar Andi Jabal Nur Andi Moh. Rezki Darma Andi Muh. Taqiyuddin BN Andi Muhammad Arya Andi Muhammad Ridwan Baso Bella Andi Muhammad Rifqy Ramadhan Andi Mustaqfirah Aminuddin Andi Mutmainnah Assyahrah Andi Nur Wasita Syafirawati Andi Syahrani Afdhal Andi Yusril Azwandi Andry Nirwanto Anjas Saputra Anjas Saputra Aqna Nely Azqia Muqtar Ardah, Lukman ARFAH Arham, Ghina Ghefira Fadhia Ariel Nur Ramadhan Arif Rahman Ramli Arninda Arninda Asfira Yuniar Asmah Asman Asman Asni Asrul Asrul Astriani Astriani Aswidia Agustin Asyiqa Jamil Ativa Nurhadi Audi Pratama Aulia Qur’ani Bahar Auliah Ramadhani Awalia, Nurhikma Awaliah Musgamy Ayu Rahayu H Ayudia Ramadhani Azis Rahman Bayu Teja Sukmana Burhan, Nur Amaliah Cahyanti Febrianty Chandra Alfian Darhan Sutradi Hukpar Darmawansyih Darnia Darnia Dava Prayoga Dhiyan azizah Dhiyaul Akbar Dian Adriani Dian Amelia Sari Dian Anggraeni Dirgi Septian Darmajid Edelia Triasty Eka Syahriani Elina Mirza Elsa Dwi Aryana Ramadhani Erfandi Hasan Evhy Sekarwangi Putri Fadhlurrahman Rizkullah Fadilah Alwaritsa Tayib Fadlia Mubakkira Fadliyanto Koem Fahrial S Fathiyah Marsya Tilawah Fatmawati Fatmawati Fatmawati Fatthurohman Fatthurohman Feliatra Fera Zabira Zahra Ferdiansa Putra Ferdiansa Syaputra Fiantika Armanda Fitri Sri Ramadhani M Fuad Farawansyah G. Gunawan Ghina Ghefira Fadhia Arham Gita Maharani Gunawan Gunawan Gusnata Gusnata Haeni Mukti Halim Talli Halisatul Muslimah Hamdan Hamdan Hardianti Hardianti Haris Haris Haruna, Nadyah Harwis Alimuddin Hasnia Hasnia Hasyim Haddade Hawa Hendrik Imran Herman Herniwati Herniwati Hidayatussalam Hilda Hinaya Huriyah Nahdah Alimah Husni Mubarak Husnul Fatihah I.M. Aiman Ramadhan. S Ibtisam Ibtisam Ikhsan, Akmal Ikram, Muhammad Furqanul Ilham Ramadhan Imam Makmun Imam Makmun Imran, Muh. Fadhil Abdillah Indo Santalia Indra Satriani Irbach Nurfatin Mahmud Irmaya Alyasari Ishma Ramadani Iskandar Islamul Haq Ismail Keri J, Jumarni Jufri Juhrana Susilo Kamaluddin Nurdin Marjuni Kamila, Selma Zahra Kayla Zulkhaira Sembiring Khaeril Akhsan Khairun Musmar Khoirun Nisya Kurnia Munir Linda Oktaviana Lomba Sultan Luthfi Bakence M Ilham M, Mutmainnah M. Fadli M. Fikrar Saputra M.Airil Ahmadi M.Raffi Apriadi Magefirah Mahfuz Assiddiq Mansyur, Nur Islamiah Mappasessu Mappasessu Marilang Maryam Maryam Marzuki Umar Maulida Nurhilaly Meilani Putri Basri Meli Kamelia Meutya Ramdhani Zalsabila Miftahul Jannah Mirdina Ayanah Mirna Yunita Misbahuddin Misbahuddin Misbahuddin Misbahuddin Misruki Misruki Moh Alvin Kamal Muammar Bakry Mubarak Mubarak Mubarak Mubarak Mubarak, Kasyful Muh Alghifari Muh Dwi Angkasa Putra Amin Muh Fadly Multazam Muh Faturrahman Muh Ghazi Al Ghifari Muh Rifqi Fayyad Mas’ud Muh. Abdul Ghafur Muh. Alief Ramadhan Muh. Baqir Hakim Muh. Djumarsyil Muh. Dzaky Abdad Muh. Fajrul Islam Muh. Fikri Alfian Muh. Ikbal M Muh. Resky Akbar Muh. Rifqhi Al-Qadri Muh. Shohibul Ihzar Muh. Syahril Sabirin Muh. Wafdan Asyiari Muh. Yusril Faudzi Muhamad Roy Abidin Muhammad Abrar Mansyur Muhammad Achyar Hamid Muhammad Afdal Amirullah3, Amirullah Muhammad Afif Al Husen Muhammad Afif Al Husen Muhammad Ali Afsar Muhammad Asmar Muhammad Audy Andy Muhammad Faruq Muhammad Fazlurrahman Syarif Muhammad Fikri Ramadhan Muhammad Fuad Zhaky Muhammad Imran Muhammad Mulyadi Muhammad Nasir Nasir Muhammad Naufal Wijaya Muhammad Nur Hidayat Muhammad Rayyan Muhammad Rusydi Muhammad Saleh Ridwan Muhammad Sunan Muhammad Tahir Muhammad Taufan Djafri Mustafa Mustafa Musyfikah Ilyas Musyfikah Ilyas Musyfikah Ilyas Mutiah Mukarramah Alkhatimah Mutiara Wahyuni Nurfiana S Naba, Khair Tasnim Razak Nabil Akbar Nafisah Nafisah Nasrung, Nur Aulia Nawirman Ni'man Samad Nila Sastrawaty Nisa'ul Majdah Nurdin Nugraha Hasan Nur Afifa Maharani Nur Aliah Mufidah Nur Alim Nur Andini Azmalia Nur Anggieta Putri Nur Asriyani Ridwan Nur Azizah Nur Azzahra Nur Halisah Nur Ilmi Ainun Nisa Anwar Nur Mumtahana Nur Resky Aulia Nur Wahyuni Nuraiman Nuriaman Nuranisa Nuranisa Nurchamidah Nurfadillah Wilmayanti Nurfharadilla Qyrhani AS Nurfianalisa Nurfyana Narmia Sari Nurjanna, Sitti Nurjannah Nurjannah Nurkholis Ali Ridho Nurkholis Ali Ridho Nurmilasari Nurul Al-fatihah Rahman Nurul Atika Nurul Azizah Nurul Hadist Nurul Ismatul Khaerah Nurul Muthmainnah Nurul Safitri Nurul Wasilah Kadir Nurunnasikin Panji Anugrah Patongai, Alni Avasyah R.A Pratama, Raffi Farid Amar Pratiwi, Ratu Ajeng Qadir Gassing Qadir Gassing Raditya Al Fath Rafi Pradipa Rahmad Kartono Rahman, Ahmad Fadly Rahmat Farham Rahmat, Anugrah Safitri Rahmiati Rahmiati Rahmiati Rahmiati Ramadani, Tasya Almutia Rameyza Elya Yulianti Rasna Rasna Resky Mulia Azzahrah Ria Sukmawidari Rifky Adji Sukmana Rifyan Zahir Rimbawan, Israh Dwi Rindi Rindi Rini Rahmadani Rismah Rismah Rondang Herlina Ryan Hakim Almuhayawi Ryas Maududdin S, Sarmila Sabbar Dahham Sabbar Safei Safei Safitri Aulia Zalsalnabila Safriani, Laela Sahruni Sahruni Sahruni Salpiyah Salpiyah Salsa Luthfiah Rezki Samsidar Jamaluddin Samsuddin S, Samsuddin Sanallah, Muh. Saprian Taga Leo Sari, Dian Amelia Shabrina Syifa Salsabila Shafira Shafira Siti Aisyah Siti Aulya Indira Siti Maryam Siti Nur Kholifah Siti Rahmayanti Sitti Aisyah Kara Sitti Mania, Sitti Sri Ayu Andari Putri Alwaris Sri Wahyuni Ningsi Sri Wulandari Sudirman Sulfianti Irma Pai'pinan Sutikno Sutikno Sutra Saldi Suwandi, Ervina Syahriadi Syahrul Syahrur Rahmat Syamsuddin, Darussalam Syamsul, Auliyah Shafira Azzahra Syatar, Abdul Syuaib Jailuddin Tantri Indar Pratiwi Tantri Pratiwi Tarmizi Tarmizi Taslim Jusmin Tasliyah Erlina Tasya Almutia Ramadani Tasya Almutia Ramadani Tenri Nayyara Nurnaina Tri Layla Salehah Try Sa’adurrahman HM. Kafrawi Usman Jafar Wardayani Wardayani Wildan Raudzan Yusnadia Achda Saputri Yusriansyah Yusriansyah Yusuf Rahim Yuyuk Adelista Zainuddin Zalsabillah, Annisa Zasmita Auliah Wardani Zul Mulki Zulfitri Zulkarnain Suleman Zulhas’ari Mustafa