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Politik Penerapan Syari’at Islam dalam Hukum Positif di Indonesia (Pemikiran Mahfud MD) Mahmudah, Siti
al-'adalah Vol 9 No 2 (2012): Al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/adalah.v10i2.294

Abstract

Hukum Islam telah menjadi isu sentral sejak zaman klasik. Saat ini di Indonesia, penerapan Syari’at Islam makin dituntut untuk dilakukan dalam ruang publik. Dengan dasar teori ‘konfigurasi politik’ nilai-nilai substantif atau doktrin hukum Islam dapat dipositifisasikan dan digabungkan secara eklektik dengan doktrin-doktrin hukum Barat dan hukum Adat untuk dijelmakan sebagai hukum nasional atau hukum Indonesia. Nilai-nilai substantif yang terkandung di dalamnya dapat diterap- kan secara universal untuk kepentingan bersama dalam rangka membangun masa depan bangsa untuk perdamaian, kemanusiaan dan keadilan. Dapat pula dijadikan sebagai bentuk pemberdayaan pluralisme di Indonesia dalam hal agama, demokrasi dan politik, sosial, budaya, hukum, dan ekonomi.
Reformasi Syariat Islam (Kritik Pemikiran Khalīl ‘Abd al-Karīm) Mahmudah, Siti
al-'adalah Vol 13 No 1 (2016): Al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/adalah.v13i1.1131

Abstract

Abstract: Reformation of the  Sharia (Islamic Law): A Review  of  Khalīl 'Abd al-Karīm Thought) This article analyses the conflicting  views between Egyptian Islamists and Khalīl 'Abd al-Karīm on the entity of Shari'ah (Islamic Law). According to the Islamist group, Shari’ah is a pure devine law without any influence of whatsoever and from wheresoever.  It could even be used as an alternative to resist the exercises of secular and pro-Western power in Egypt. Khalīl 'Abd al-Karīm rejects this argument on the grounds that Islamic law is not pure as it also adopted pre-Islamic Arab tradition. According to Khalīl, the true Islamic Shari'a is the law born in Makkah and Madina in the presence of Arab communities bound to the traditions of ancestors. In fact, both Khalīl and the Islamists, have similar view that the true Islamic law is what had been  practiced by the Prophet Muhammad during his life in Mecca and Medina. Still, the two sides have grounded their interpretation differently; Islamists interpret the concept of Islamic law through textualist historical approach, while Khalīl interpret it through contextualist historical approach. Abstrak: Reformasi Syariat Islam (Kritik Pemikiran Khalīl ‘Abd al-Karīm). Artikel ini mengulas tentang perbedaan pendapat antara kelompok Islamis Mesir dengan Khalīl ‘Abd al-Karīm dalam masalah eksistensi Syari’at Islam. Menurut kelompok Islamis syariat Islam itu murni tanpa ada pengaruh  dengan apa pun dan dari mana pun. Ia bahkan bisa menjadi alternatif  untuk menolak praktik  kekuasaan di Mesir yang sekular dan pro-Barat. Khalīl ‘Abd al-Karīm menolak pendapat ini  dengan alasan bahwa syariat Islam telah mengadopsi tradisi Arab pra-Islam di dalamnya. Menurut Khalīl, syariat Islam yang benar adalah syariat historis kontekstualis yang diturunkan pada awal detik-detik lahirnya Islam di Makkah dan di hadapan masyarakat Arab yang berpegang teguh pada tradisi nenek moyang. Menyimak dua pendapat yang berbeda ini, menurut pendapat penulis, sebenarnya, baik Khalīl maupun kelompok Islamis mempunyai ide yang sama bahwa syariat Islam yang benar adalah apa yang sudah dipraktikkan oleh Nabi Saw di Makkah dan Madinah dan bersumber dari wahyu Allah. Namun demikian, mereka telah berpijak pada sebuah penafsiran yang berbeda. Kelompok Islamisme memaknai konsep syariat Islam melalui pendekatan historis tekstualis, sedangkan Khalîl memaknainya dengan menggunakan perspektif historis kontekstualis.
The Contextualization of Sharia and Its Contribution to The Development Of The Indonesian National Law Mahmudah, Siti
al-'adalah Vol 16 No 1 (2019): AL-'ADALAH
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/adalah.v16i1.3393

Abstract

This article asserts an argument that sharia needs to be contextualized along with changing conditions, place and time. The reason is very clear, Islam and the initial Islamic Shari’a revealed in Mecca in 610 AD were very flexible and contextual. Islam accepts Hanif religion (the religion of Prophet Ibrahim) with the aim of perfecting the Hanif religion which has been misunderstood, perpetuating the teachings of the good and great Hanif religion, and rectifying its teachings to perpetuate its noble and invaluable teachings. Islam also respected Arab tradition as well to perpetuate noble and beneficial Arab traditions, and to remove the traditions that were no longer beneficial. This is the foremost nature of Islam according to Khalil Abdul Karim which he termed as a blueprint for the practice of Islam and Islamic law in today’s public space. Religion is for humans, as Allah the Most Just is very concerned with the realities of the social life of people. The law is also created to discipline the community life, and therefore, its main concern is the benefit of human life,. In this context, the historicity of the initial Shari’a can be used as the basis in applying Islamic law anywhere and anytime. 
Contextualization of Hijrah and Jihad for Religious Moderation of Religious Campus Students in Indonesia Mahmudah, Siti; Alamsyah, Alamsyah; Anwar, Etin
Analisis: Jurnal Studi Keislaman Vol 22 No 2 (2022): Analisis : Jurnal Studi Keislaman
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/ajsk.v22i2.14352

Abstract

The meaning of hijrah and jihad has been misunderstood from spiritual meaning to plotical identity among millennial Muslims and students in Indonesia. They start from the desire to change one step to a better or Islamic life in more syar'i terms. However, in the end this understanding led to the emergence of radicalism and intolerance rather than a more contextual and moderate understanding that is relevant to be applied in the life of religion, nation and state. This study uses a qualitative method with the type of library research. The source of the data is obtained through various online media, journals and other literature, and the theory used as an analytical tool is the theory of contextualization. This study finds that the hijrah and jihad movements that are developing among millennials and students in Indonesia originate from a textual understanding of these meanings. The meaning of hijrah and jihad is only understood as a person's change from a bad life to a more syar'i in religion. This phenomenon must be immediately changed towards a textual understanding towards contextual and moderate by using a fast and precise strategy, starting from the teaching system of verses of the Koran and hadiths about Hijrah and Jihad in Higher Education which needs to be contextualized with the current era.
SMUGGLING OF THE LAW IN DIFFERENT RELIGIOUS MARRIAGE AS A LEGAL ACTION IN THE STATE OF PANCASILA Arsyita, Muhammad Aprizal; Khair, Damrah; Pane, Erina; Ja'far, A. Kumedi; Mahmudah, Siti
SMART: Journal of Sharia, Traditon, and Modernity Vol. 1 No. 1 June (2021)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/smart.v1i1.9781

Abstract

Marriage in Indonesia is a legal act that is valid in an external forum based on the legal contract of each religious law or belief. Interestingly, interfaith marriages continue to occur and experience problems related to illegal acts against various attempts to smuggle laws to obtain legal recognition from the State. This issue will be analyzed based on the Civil Code, Law Number 1 of 1974 concerning Marriage, Law Number 39 of 1999 concerning Human Rights, Law Number 23 of 2006 concerning Population Administration, and the Decision of the Constitutional Court Number. 68/ PUU-XII / 2014. To find out the legal arrangements in interfaith marriages, a normative juridical legal research method and a statutory approach were carried out by collecting literature study data. Secondary data were analyzed using qualitative juridical analysis. The results of this study explain that positive law in Indonesia does not prohibit interfaith marriage, but does not regulate it. The substance of the validity of a marriage is pluralistic based on religious law and belief, even though the majority prohibits its followers so that a juridical understanding emerges that it is impossible to legalize interaction marriages, but in reality, some religions and beliefs provide dispensation or permission. Law smuggling by individuals adhering to religions or beliefs with low quality and/ or not obeying the forum internum which prohibits interfaith marriages, but imposes themselves on various motives (Al-Baits) based on positive law. The conclusion is that even though there is disharmony of norms, the smuggling of law in interfaith marriages fulfills the elements of acts against the law, which deliberately contradicts positive law, and reduces the authority of law and religion in the Pancasila State. Juridically, the determination of the legality of marriage is based on religious norms or beliefs, not a Court Ruling mechanism, because the State only determines administrative validity.Keywords: Smuggling, Marriage, Different Religions, Acts against the Law, Pancasila
REINTERPRETATION OF LIVELIHOODS IN MARRIAGE LAW AND ITS IMPLICATIONS ON FAMILY RESISTANCE IN THE TIME AND POST COVID-19 Mu'in, Fathul; Mukri, Moh.; Khairuddin, K.; Mahmudah, Siti
SMART: Journal of Sharia, Traditon, and Modernity Vol. 1 No. 2 December (2021)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/smart.v1i2.10965

Abstract

The rules regarding a living in Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law imposes the obligation to earn a living only on the husband. These two regulations create problems in society. Many wives demand a living from their husbands. Not a few wives also have jobs and income, but they are spent on their own needs, including for consumptive things, channeling hobbies and others because they think that fulfilling a living is not part of their obligations. This condition is coupled with the interpretation of a number of verses of the Qur'an and the traditions of the Prophet which are still patriarchal. The marriage law and a number of verses of the Qur'an and the Prophet's hadith need to be reinterpreted. This is because the development of an increasingly advanced era makes the role of women not only as wives who only take care of the household, but also as one of the contributors to the economy. This research uses the library research method. This study concludes that the livelihoods in these two laws and regulations need to be updated to be relevant to current conditions. Supposedly, the wife also has the same obligation in matters of livelihood. The reinterpretation of livelihood using the interpretation of mubadalah is to produce the principle of mutuality. The wife can even be the main breadwinner under certain conditions. This interpretation has implications for the fulfillment of the family's economy during the pandemic and post-covid-19 pandemic. Because, in difficult economic conditions, the wife participates in helping the family economy on a macro basis or even as the main provider in the household who changes places with her husband.Keywords: Reinterpretation, Livelihoods, Marriage Law, Family Resistance, Covid-19 
IMPLEMENTATION OF THE FULFILLMENT OF CHILD SUPPORT AFTER DIVORCE AT THE SUKADANA RELIGIOUS COURT OF LAMPUNG PROVINCE (Sociology of Law Perspective) Rachman, Evy Septiana; Zuhraini, Z.; Jayusman, J.; Mahmudah, Siti
SMART: Journal of Sharia, Traditon, and Modernity Vol. 2 No. 1 June (2022)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/smart.v2i1.13527

Abstract

Child support is an obligation that arises because of the marriage bond. A father is obliged to meet the needs of the child's life until adulthood, even if there is a divorce. However, at the Sukadana Religious Court, this did not happen, there were still many fathers who neglected to provide for their children after the divorce decision was made. This is what becomes interesting for further research using the empirical legal approach method, data collection methods using interviews and documentation. This study will analyze the perspective of the sociology of law and draw conclusions using inductive and deductive thinking frameworks. The results of this study indicate that there are still children whose livelihood rights are not fulfilled in accordance with what has been stipulated in the decision of the Sukadana Religious Court. The father only carries out his obligations a few times in providing a support for the child and the amount given is not in accordance with what is stipulated in the court decision. This happens due to two factors: internal factors and external factors. So that this causes the ineffectiveness of implementing laws and regulations related to children's livelihoods.
UNDERSTANDING AND AWARENESS OF GENDER EQUALITY IN DIVORCE AND ITS CONTRIBUTION TO ISLAMIC FAMILY LAW REFORM IN INDONESIA Hidayat, Eko; Mahmudah, Siti
SMART: Journal of Sharia, Traditon, and Modernity Vol. 2 No. 1 June (2022)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/smart.v2i1.14625

Abstract

The formation of a family through marriage does not always go well, and it cannot be denied that when forming a marriage bond there are problems that must be lived by both of them. This happens due to various factors in the family. Conflict and discord lead to the end of the family through divorce as a last option. This is what happened in Lampung Province, where 17,229 divorce cases were registered in 14 Religious Courts during the period from January to November 2021. This research is a qualitative descriptive-analytic research.These research data collection methods are observation, interview, and documentation. The data analysis method used is qualitative analysis, and conclusions are drawn using inductive thinking. The results of the study show that the dominant factor influencing divorce in Lampung Province is the economic factor. Understanding and awareness of gender equality among divorcees in Lampung Province indicated that respondents had awareness and understanding of gender, but their partners did not want gender equality. Based on this, it is necessary to accommodate the principles of justice and gender equality in order to realize the goal of marriage to form a happy and eternal household with the addition of the principle of preventing violence in marriage as part of the principles of marriage.
ANALYSIS OF JUDGES' DECISIONS REGARDING ISLAMIC INHERITANCE CASES AND ITS IMPLICATIONS FOR FAMILY LAW REFORM IN INDONESIA Pradikta, Hervin Yoki; Mahmudah, Siti; Susanto, Is
SMART: Journal of Sharia, Traditon, and Modernity Vol. 2 No. 2 December (2022)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/smart.v2i2.14626

Abstract

There is a disparity between the decisions of the Religious Courts, the High Religious Courts and the decisions of the Supreme Court related to Islamic inheritance cases since first-instance and appellate-level decisions tend to use normative law, whereas at the cassation level decision has used a progressive legal paradigm. Therefore, this study aims to look at the judge's decision regarding inheritance cases and its implications for legal reform. This research is a qualitative research, a type of library research with the approach of the Legal Pluralism Triangle Concept by Werner Menski. This study uses the theory of legal discovery, maqasyid as-shari'ah, and progressive legal theory, and draws conclusions using inductive thinking. The results of this study indicate that the decisions of the Religious Courts and the High Religious Courts still use a conservative legal paradigm which tends to only serve as mouthpiece for laws, in contrast to the decisions of the Supreme Court which have described the existence of ijtihad by using a progressive or contextual legal paradigm. The implication of the decision on Islamic inheritance for family law reform in Indonesia is that the Supreme Court's decision can be used as jurisprudence andas a reference for realizing the unification of Islamic inheritance law in Indonesia today.
Keterwakilan Perempuan di BPD: Telaah Kritis Implementasi Kesetaraan Gender Di Tingkat Desa Perspektif Fiqh Siyasah (Studi Desa Ogan Jaya, Kabupaten Lampung Utara) Afandy, Nasyah Manda; Mahmudah, Siti; Muhammad, Hasanuddin
Pagaruyuang Law Journal Volume 9 Nomor 1, Juli 2025
Publisher : Universitas Muhammadiyah Sumatera Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31869/plj.v0i0.6934

Abstract

Penelitian ini bertujuan untuk menganalisis implementasi keterwakilan perempuan dalam Badan Permusyawaratan Desa (BPD) sebagai bagian dari upaya membangun kesetaraan gender dalam sistem pemerintahan desa, dengan menggunakan pendekatan analisis perspektif fiqh siyasah. Studi kasus dilakukan di Desa Ogan Jaya, Kabupaten Lampung Utara, dipilih sebagai lokasi studi kasus karena menunjukkan gejala rendahnya keterlibatan perempuan dalam forum pengambilan keputusan strategis di tingkat lokal. Penelitian ini menggunakan metode yuridis empiris dengan pendekatan kualitatif. Data diperoleh melalui wawancara mendalam dengan anggota Badan Permusyawaratan Desa (BPD), tokoh masyarakat, dan warga desa, serta ditunjang oleh studi dokumen terhadap regulasi perundang-undangan yang relevan. Hasil penelitian menunjukkan bahwa keterwakilan perempuan dalam Badan Permusyawaratan Desa (BPD) di Desa Ogan Jaya, Kabupaten Lampung Utara masih belum mencerminkan partisipasi yang substantif. Hambatan utama berasal dari struktur sosial yang patriaki, lemahnya komitmen implementasi kebijakan afirmatif, serta kurangnya pemahaman masyarakat terhadap prinsip-prinsip keadilan gender dalam ajaran Islam maupun hukum positif. Dalam perspektif fiqh siyasah, partisipasi perempuan dalam lembaga permusyawaratan desa memiliki legitimasi syar’i yang kuat karena sejalan dengan prinsip keadilan (‘adl) dan kemaslahatan (maslahah) sebagimana tujuan agama Islam itu sendiri. Oleh karena itu, dibutuhkan penguatan regulasi, edukasi berbasis nilai keislaman yang inklusif, serta pelibatan aktif komunitas lokal dalam mendorong representasi perempuan yang lebih adil dan setara di tingkat desa.
Co-Authors , IDAYATI A. Kumedi Ja’far A.A. Ketut Agung Cahyawan W Abdul Halik Abdul Qodir Zaelani ACHMAD RIFAI Adhim, Nur AE, Yon Afandy, Nasyah Manda Afifah Z.A, Suci Saulia Afriyeni, Puji AGTIANI PUTRI, RISKA Agung Basuki Prasetyo, Agung Basuki Agus Miftakus Surur, Agus Miftakus Agus Priyono, Ery Agus Setyono Agus Susanti Agustin, Ranti Tri Ahmad Afandi Ahmad Muhlisin akhmad muntaha, akhmad Alamsyah - Algabili, Muhammad Zea Amiek Soemarmi Aminudin, Fuad Andiani, Paramita Anggraeni, Dini Anggraeny, Diah Anggraini, Atika Anny Rosiana Anwar, Wafiq Fadhilah Ardani, Mira Novana Ardiyansyah, Yoga Ari Yuniastuti Arief, M. Rudyatmo Ariyani Indriastuti, Ariyani Arsyita, Muhammad Aprizal Asari, Muhamad ASRI WIJIASTUTI Assri Maharani, Nafilah Astutik, Fuji Aulia, Safira Avrilia, Bunga Manja AYU LIBRAYANTI, NINDYA Ayu Tri Isnawati, Fahira Ayun, Qurrota Azahra, Naila Bahriah, Ayu Basuki, Aziz Bekti, Rahayuning Dyah Dwi Benuf, Kornelius Budiharto Budiharto Candra Kirana, Ranny Candra Candra Wahyuni Chandra Halim Chasanah, Silmi Muhimatul CORRY LIANA Destesa Yuna Fahira Dhany Efita Sari Dian Novitasari DININGTIAS, RINTIS Dwi Astuti Dwi Purwaningsih, Dwi EDY RIANTO Efendi, Rinja Effy Wardati Maryam Eko Hidayat el-Hajjami, Aicha El-Hasani, Yunan EMMA ROSALINA, SAFITRI ENDANG PURBANINGRUM Erina Pane Erlin Widya Fatmawati Erlyne Nadhilah Widyaningrum ERSANTY, DHANY Ery Agus Priyono, Ery Agus Esti Handayani Etin Anwar, Etin Fadillah, Elmiah Fakhruddin Fakhruddin Fandi Asnan, Muhammad Faridah, Umi FATIMATUL AMALAH, AYU Fatuha, Akmal Alfian FEBRITA ARDIANINGSIH Febriyan, Rahmad Fernandez, Carlos Fitri, Aulia Ineke Frenki Frenki Ghozali Rusyid Affandi Habib Shulton Asnawi Habibah, Corrist Fatihal Salwa Hafid, Seafi Nur Handayani, Khofifah Tri Hardyan Saputra, Yuvanda Henny Rachmawati Herdiansyah, Lukman Hervin Yoki Pradikta Hidayanty, Nurul Ilma Hidayatullah, M. Deni Hilarius, Kevin Huda, A. Thoriqil HUDZAIMI ZULFAH, RISCHA Ika Purnamasari Illy Yanti Indah Risnawati Ira Geraldina Isa, Rozana Isnaeni, Zulakhoh ISTIKHAROH, FATIKATUL Iwan Ridwan Ja’far, Ahmad Khumedi Janusafitri, Nanda Jayusman, J. Jie, Li Kadeni Kadeni, Kadeni Karuniawati, Benny Khair, Damrah Khairuddin, K. Khoirot, Umdatul Kosasih, Raditya Arya KRIS WIDYANTI, MARIA Kurniawaty Kurniawaty Lailatu Rohmah, Lailatu Larasati, Yuniar Galuh Latifa Dinar Rahmani Hakim Linda Firdawaty LITHON SUNYOTO M. Bambang Edi Siswanto MA, Wajnah Mabruroh, Faizatul Mahluddin Mahluddin Marjo Marjo, Marjo Marjono Marjono Marlina, Teni Martinez, Isabel Martono, Stefany Margareta Megawati, Putri Fajar MERTHADANA, ERLA Moh. Mukri Mohammad Edy Nurtamam, Mohammad Edy Mu'in, Fathul Muhafidhah Novie Muhammadong Mulyadi, Fani Munastiwi, Erni Murti Krismiyati Muslimin, A. Musyafa, Aisyah Ayu Muthoharoh, Ngaliyatun Nabiilah, Nadia Aulia NAFIAH, CHOYYIRIN Naim, Ainul Naim, Ainul Nanda, Kharisma Nariza Wanti Wulan Sari Nastiti Winahyu Niam, Muhammad Alfa Ningrum, Aji Pratiwi Kusuma Nono Hery Yoenanto Nova Haikal, Muhammad Nugraha, Pratama Yuly NUR MAKHMUDAH, FITRI Nuralisha, Marsheila Audrey Nurmayanti, Wiwit Pura nurul khotimah Oktavian, Chikita Irma Pambayun, Vina Pamuji Pamuji, Pamuji Pangruruk , Thesya Atarezcha Pangruruk Paramita Prananingtyas Parikesit, Dhana Harliza Putri Pascalian Hadi Pradana Pratama, Ilham Pratiwi, Widya Sari PUJI LESTARI, FAJAR PUJI SULISTIYO, FEBYANTORO Putri, Jessica Putri, Preeti Kartika QURROTA AINI, FARIHATUN Qurrota Rachman, Evy Septiana Rafael, Christian Hagai Rahma, Arina Nafida Rahmanda, Bagus Rahmat Dahlan Retno Twistiandayani Ridwan, Ridwan Rini Safitri Rioneldi, Rizky Ristanti, Aditya Putri Rosadi, Abidarin Rosyadhi , Rozi Irfan Sagala, Fariz Eben Ezel Sakinah, Chyntia SALMAN HASAN, MATRAN Salsabia, Sabrina SALSABIELA, ARINA Sandi, Jamal Dian Sari, Aryanti Puspita Sepriyadi Adhan S SEPTA PRIYANTINI, BELLA Setianingsih, Indriah Budi Setiawan, Ananda Rafli Putra Setyawan, Muhammad Notarianto Shafrizal, Alfan Sifriyani, Sifriyani Sihotang, Angreina Larose Simbolon, Thessaloniq Clara Syebat Siti Aminah Siti Baitul Mukarromah Siti Malikhatun Badriyah, Siti Siti Mutmainah Siwi, Maharani Pamungkas Solo, Lenny Sri Wahyuningsih Sufi'y, Mhd SUHARSONO Suharto, R Suherwin, Suherwin Sukataman, Sukatamam SUKMANA, ARVINA Supriyadi Supriyadi Suryanto Suryanto Susanto, Is Sutan Diyo, Singgih Suyitno Suyitno Syaputri, Diana Teddy Chandra Theresia Susetyarsi Tika Wulandari Ulul Azmi Uum, Farikha Ummatul Wahono, Puji Widya Arisandy Widyastuti Widyastuti Wiwik Widajati Wulandari, Mila Dianur Wulandari, Miladianur Wulandari, Ratna Wahyu Yanuar, Tiara Yuliani, Wiwin Yulianti Yusal, Yulianti Yuliatin yuliatin Yuniarti, Desi YUSNITA, ERNI Zahro, Naura Izza Zuhraini zuhriyah, Irma