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All Journal Refleksi: Jurnal Kajian Agama dan Filsafat Jurnal KALAM WALISONGO Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya Religio : Jurnal Studi Agama-agama Walisongo: Jurnal Penelitian Sosial Keagamaan Aqlania Al Ahkam Mutawatir : Jurnal Keilmuan Tafsir Hadith Holistic Al-Hadis : Jurnal Studi Hadis, Keindonesiaan, dan Integrasi Keilmuan Al-Fath FiTUA : Jurnal Studi Islam Rusydiah: Jurnal Pemikiran Islam MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis Arus Jurnal Sosial dan Humaniora Hamalatul Qur'an : Jurnal Ilmu Ilmu Al-Qur'an Ta’wiluna: Jurnal Ilmu Al-Qur’an,Tafsirdan Pemikiran Islam An-Nur : Jurnal Studi Islam SPECTRUM: Journal of Gender and Children Studies Jurnal Riset Rumpun Agama dan Filsafat Al-Mu'tabar Khulasah : Islamic Studies Journal Staatsrecht: Jurnal Hukum Kenegaraan dan Politik Islam Hikami : Jurnal Ilmu Alquran dan Tafsir Al-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir HUMANITIS : Jurnal Humaniora, Sosial dan Bisnis Ihsanika : Jurnal Pendidikan Agama Islam (Indonesian of Interdisciplinary Journal) At Tahfidz Jurnal Ilmu Al-Qur'an dan Tafsir Tashdiq: Jurnal Kajian Agama dan Dakwah Jurnal Kajian Islam dan Sosial Keagamaan Jurnal Pengabdian Masyarakat dan Riset Pendidikan Jurnal Manajemen dan Pendidikan Agama Islam Jurnal Budi Pekerti Agama Islam TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Tazkiyya: Jurnal Keislaman, Kemasyarakatan dan Kebudayaan Jurnal Intelek Dan Cendikiawan Nusantara Shād : Jurnal Ilmu Al-Qur'an dan Tafsir Jurnal Ilmu Al-Qur'an dan Tafsir Jurnal Intelek Insan Cendikia Karakter: Jurnal Riset Ilmu Pendidikan Islam Jurnal KACA Sinergi : Jurnal Ilmiah Multidisiplin Kusuma : Jurnal Pengabdian Kepada Masyarakat Jurnal Studi Ilmu Alquran dan Tafsir Indonesian Journal of Islamic Studies
Andi Rosa
Universitas Islam Negeri Sultan Maulana Hasanuddin Banten
Religion Aerospace Engineering Agriculture, Biological Sciences & Forestry Arts Humanities Biochemistry, Genetics & Molecular Biology Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Health Professions Immunology & microbiology Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Physics Public Health Social Sciences Other

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REPOSISI TINGKAT KEHARAMAN RIBÂ BAGI TERWUJUDNYA KEADILAN EKONOMI DALAM PERSPEKTIF AL-QUR’AN DAN HADIS NABI SAW Andi Rosa
Holistic al-Hadis Vol 1 No 1 (2015): January - June 2015
Publisher : Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/holistic.v1i1.885

Abstract

The research question to be dealt with here is, what factors cause Bank interests of conventional Banks regarded as harâm from the perspective of Islam? I conducted the method of Semantic exegesis which relates to the topic, i.e. economics. The interest system of modern economics, according to al-Qur’an and prophetic traditions, can be regarded as harâm in a condition that there is no contentment (ridlâ) in any of both sides (the Bank or the creditors), neither in direct way (i.e. the creditor does not comprehend the risk) nor in indirect way (i.e. the creditor absolutely in need of the loan). In contrary, if any of both sides has to bear the risk, the interest system will be regarded to as harâm. Findings of this research show that the interest system in conventional Banks, in particular levels, does not reflect values of economic fairness. This applies when a creditor of small businesses does not have access to currency exchange system. On this basis, there should be global currency system for Islamic states or other particular states with a wide range of Muslim population, as like Euro for European and Dollar for the US. Further, the research proposes the collaboration of alms (zakât) with banking systems. The significance of these systems find it context in realizing inclusive and independent economic systems, to be the implementation of of values of economic fairness.
Argumen Teoritis Epistemologis Tafsir Ayat Sosial Andi Rosadisastra
Al-Fath Vol 6 No 2 (2012): Desember 2012
Publisher : Department of Ilmu al-Qur'an dan Tafsir, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alfath.v6i2.3216

Abstract

Artikel ini telah membuktikan bahwa diperlukan sebuah epistemologi tafsir yang holistik dan kolaboratif. Karena itu kemudian ditawarkan sebuah sistematika tafsir ayat sosial integrative yang merupakan pengem-bangan dari tafsir integrative yang pernah digagas sebelumnya oleh peneliti~, yaitu: [a]. Konsepsi tafsir (dâim al-tafsîr); [b]. Pokok-pokok tafsir (ushûl al-tafsîr); [c]. Prinsip-prinsip tafsir (mabâdiu al-tafsîr); dan, [d]. Tujuan tafsir (ahdâf al-tafsîr); [e]. Langkah metodologis (tharîqatu al-tafsîr). Penulis mengelaborasinya dalam kajian tafsir tekstual, tafsir kontekstual, tafsir sosial, tafsir integratif, dan selanjutnya dinyatakan pentingnya epistemologi tafsir ayat sosial integratif.
ORIENTASI KAJIAN ILMU SOSIAL DALAM TAFSIR AL-QUR’AN MENURUT M. QURAISH SHIHAB Andi Rosa
Al-Fath Vol 8 No 2 (2014): Desember 2014
Publisher : Department of Ilmu al-Qur'an dan Tafsir, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alfath.v8i2.3065

Abstract

Orientasi kajian sosial dalam ranah tafsir Al-Qur’an menurut Quraish Shihab bersifat pluralisme berdasarkan nilai-nilai kebaikan universal (al-khair) dan kearifan lokal (alma’rûf). Terhadap pembaharuan dalam tafsir Al-Qur’an, Quraish Shihab berpegang kepada adagium terkenal dalam kajian islam: “al-muhâfazhat ‘alâ Qadîm al-shalîh wa al-akhdzu bi al-jadîd al-ashlah”. Maka objektivitas ilmiah menurutnya adalah bagian syarat dalam menafsirkan Al-Qur’an. Bahkan, metodologi penafsiran terhadap Al-Qur’an hendaknya selalu disempurnakan dan direvisi oleh setiap generasi. The orientation of social studies in Qur’anic exegesis according to Quraish Shihab are pluralistic caracters appropriate with values of goodness universal (al-khair) and local wisdom (al-ma’rûf). To reform the Qur’anic exegesis, Quraish Shihab believes in legal term in islamic studies: “al-muhâfazhat ‘alâ al-Qadîm al-shalîh wa al-akhzhu bi al-jadîd alashlah” (to kept the good ideas from classic theologian, and adopt the better new ideas). So, the objectivity of sciences is a part in requirement to interpreting the Koran. Thus, the methodology of interpreting the Koran, should to revised to be perfectly by each many generation.
Mencari Akar Teologis Makna Doktriner dan Universal dalam Islam: Perspektif ‘Ulûm al-Tafsîr Andi Rosadisastra
Al-Fath Vol 5 No 1 (2011): Juni 2011
Publisher : Department of Ilmu al-Qur'an dan Tafsir, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alfath.v5i1.3242

Abstract

Teks Al-Qur’an surat Alu Imran/3:7 mengemukakan secara sharîh bahwa ayat-ayat Al-Qur’an terklasifikasikan pada dua bagian besar: muhkam dan mutasyâbih. Kelompok muhkam berfungsi sebagai umm al- kitâb, yakni pokok-pokok atau sumber makna utama Al-Qur’an bagi kelompok mutasyâbih. Para ulama tafsir beragam pendapat tentang penentuan ayat-ayat bagi kedua kelompok ini. Bahkan pendapat yang ada terkesan ada pertentangan, yakni bisa terjadi suatu ayat yang menurut satu versi adalah muhkam tetapi dijadikan sebagai mutasyâbih oleh ulama lain. Tentu saja hal ini mengandung problem yang dapat menimbulkan pertentangan penafsiran. Oleh karena itu, diperlukan batasan-batasan yang jelas antara kedua domain tersebut. Pertama, batasan yang tersurat dari ayat di atas adalah bahwa makna umm al-kitâb merupakan fungsi utama dari muhkam. Kedua, muhkam berfungsi juga sebagai al-hudâ (petunjuk universal) yakni petunjuk bagi seluruh umat manusia dan bagi orang yang bertakwa yang merupakan fungsi sentral Al-Qur’an. Kedua faktor ini, seakan menyatakan bahwa dua fungsi yakni: fungsi Al-Qur’an adalah kitab doktrin yang bersifat ritual dan sosial, sedangkan fungsi Al-Qur’an sebagai kitab peradaban yang bersifat sosial dan non-ritual bagi semua kelompok umat manusia (rahmatan lil ‘âlamîn). Atas dasar dua fungsi muhkam tersebut, peneliti menawarkan “sepuluh makna substantif Al-Qur’an”.
Integrasi Filsafat dan Ilmu Sosial Holistik dalam Menafsirkan Al-Qur'an Andi Rosa
Aqlania Vol. 14 No. 1 (2023): June
Publisher : Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v14i1.7816

Abstract

This study examines the relationship of holistic social science to the field of Al-Qur'an interpretation. Holistic social science in question is social science based on three aspects in the philosophy of science or the collaboration of various scholars related to the subject of interpretation. The research method used is ontological analysis from the (social) philosophy of science and related to the epistemological character of the thematic interpretation. Compiling and understanding interpretations related to certain scientific fields, including the social field, without the help of a philosophy of science is something that is not sufficient to dialogue reality with the context of the Qur’an verses. Therefore, it is not enough for the interpreters of the Qur'an to rely only on scientific data from the research of the Kantian paradigm without verifying them in a more contextual and actual study based on the intended holistic paradigm. Philosophy and related social sciences at the same time or the cooperation of various social sciences is a holistic paradigm that is needed in exploring an interpretation related to the subject of interpretation or the problem to be dialogued with verses, especially in the field of thematic interpretation. For this holistic paradigm can have functions: First, the position of philosophy of science can offer a proportional dialogue between text and context. Second, the collaboration of science, philosophy, and art can make the social sciences in particular not forget their basic goals and interests, namely: to create a better human life and to make it liberating or emancipatory interpretations.
EPISTEMOLOGI TAFSIR TEMATIK KONTEMPORER BIDANG EKONOMI DI INDONESIA: Studi terhadap Tafsir Tematik karya M. Quraish Shihab MUHAMMAD ANDI ROSA
Tazkiya Vol 16 No 01 (2015): Januari-Juni 2015
Publisher : Pusat Kajian Islam dan Kemasyarakatan (PKIK), UIN Sultan Maulana Hasanuddin Banten

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Abstract

The corpus of this research uses Quraish Shihab Works in four of Thematics Exegesis relating with economical sciences. The themes is: “Ribâ according to Qur‟an”, “islam and development”, “economy according to Qur‟an”, “the principal and foundation of islamic economy according to Qur‟an”. The researcher uses Content Analysis as the research methodology, with Qur‟anic methodology perspective especially in term manhaj al-tafsîr and tharîqat al-tafsîr. The main question is: how is the caracteristic found with thematic exegesis dealing with the themes of exegesis on economical sciences ?. The research findings reveal that, Epistemology analysis of Quraish Shihab Works in five Thematics Exegesis are, discovered 22 types of interpretation, and it can be classified to three types of analysis: a. Intrinsic Analysis (al-tahlîl mâ fî al-nash); b. Extrinsic Analysis (al-tahlîl mâ hawla al-nash), c. The analysis from previous theologian). This research shows that Quraish Shihab open to dialogue of economical sciences in Qur‟anic exegesis in theority and pratical, though is not maximum. So that, the ideal of purpose in theories of thematic exegesis, can not realization in his works of several thematic exegesis. In contextuality exegesis perspective, that the figure complies with the stipulations of contextual exegesis, and stipulations of Qur‟anic social exegesis.
AD-DAKHIL SUMBER RIWAYAT AHLI KITAB; ISRA’ILIYAT DALAM TAFSIR IBN KATSIR Mujiburrohman, Mujiburrohman; Sa’ad, Suadi; Rosa, Andi; Ahmad Ghufron, Iffan
DESANTA (Indonesian of Interdisciplinary Journal) Vol. 4 No. 2 (2024): Maret 2024
Publisher : Desanta Publisher

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Abstract

Tafsir merupakan kajian kritis dalam pemahaman Al-Qur’an, dimana pendekatan terhadap Israiliyyat menjadi subjek diskusi penting. Dalam konteks ini, penelitian ini mengeksplorasi pandangin Ad-Dakhil terhadap Israiliyyat dalam tafsir Ibnu Katsir. Penelitian ini bertujuan untuk mengidentifikasi dan menganalisis bagaimana Ad-Dakhil mengelola dan menafsirkan narasi Israiliyyat dalam karyanya secara kualitatif, dengan memahami pendekatan dan kebermanaknaan yang diberikannya. Penelitian ini menggunakan pendekatan kualitatif dengan analisis teks dan literature, merujuk pada sumber-sumber primer dan sekunder yang relevan. Data dikumpulkan melalui studi pustaka dan analisis isi tafsir Ibnu Katsir, dengan pendekatan hermeneutik. Untuk memahami konteks dan interpretasi. Hasil penelitian ini mengungkapkan bahwa Ad-Dakhil dalam Ibnu Katsir mengadopsi pendekatan kritis terhadap Israiliyyat, memilahnya berdasarkan keakuratan dan kesesuaian dengan ajaran Islam serta memberikan penekanan pada apek-aspek yang mendukung dan menguatkan pesan Al-Qur’an. Penelitian ini juga menghasilkan sebelas riwayat Israiliyyat dalam enam kisah dalam Al-Qur’an yang masyhur, diantaranya: Dua riwayat dalam kisah penciptaan Khalifah dibumi, tiga riwayat dalam kisah Sapi Betina, satu riwayat dalam kisah Harut dan Marut, dua riwayat dalam kisah Bani Israil yang tersesat selama empat puluh tahun, satu riwayat dalam kisah tipu daya saudara-saudara Yusuf as, serta dua riwayat yang terdapat pada kisah Dzul Qarnain.
Makna Nasut dan Lahut Tentang Hakikat Baitul Makmur Ramdani, Ikhwan; Badrudin, Badrudin; Rosa, Andi
Hikami : Jurnal Ilmu Alquran dan Tafsir Vol 5, No 2 (2024): DECEMBER
Publisher : STKQ Al-Hikam Depok

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59622/jiat.v5i2.120

Abstract

Penelitian ini mengkaji konsep nasut dan lahut dalam pemahaman hakikat Baitul Makmur yang memiliki dimensi penting dalam tradisi tasawuf Islam. Menggunakan pendekatan kualitatif dengan metode analisis konten terhadap naskah-naskah klasik dan interpretasi para ulama sufi, studi ini mendalami makna esoteris dari dualitas nasut (dimensi kemanusiaan) dan lahut (dimensi ketuhanan) dalam konteks Baitul Makmur. Hasil penelitian menunjukkan bahwa konsep nasut dan lahut pada Baitul Makmur merepresentasikan perpaduan antara aspek zahir dan batin dalam spiritualitas Islam, di mana Baitul Makmur tidak hanya dipahami sebagai bangunan fisik di langit ketujuh, tetapi juga sebagai simbol pertemuan antara dimensi manusiawi dan ilahiah. Penelitian ini juga mengungkapkan bahwa pemahaman akan dualitas nasut-lahut pada Baitul Makmur memberikan kontribusi signifikan dalam pengembangan diskursus tasawuf dan penghayatan spiritual umat Islam. Temuan ini memperkaya khazanah pemikiran Islam, khususnya dalam bidang tasawuf dan kajian esoteris.
PENDEKATAN SEMANTIK TOSHIHIKO IZUTSU: KONSEPSI AGAMA (DIN) SEBAGAI KEPATUHAN Arya Chandra Argadinata; Hudaeva Hudaeva; Andi Rosa
HUMANITIS: Jurnal Homaniora, Sosial dan Bisnis Vol. 2 No. 12 (2024): Desember
Publisher : ADISAM PUBLISHER

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Abstract

This study analyzes Toshihiko Izutsu's semantic approach in understanding the concept of "din" (religion) in the Qur'an. With an integrated linguistic method, Izutsu highlights the meaning of words through synchronous and diachronic perspectives, and makes use of modern and traditional theories. He revealed that "din" in the Qur'an has two main semantic values, namely obedience (ta'ah) and servitude ('ubudiyah), and shows the relevance of transforming its meaning in social and cultural contexts. This study also compares Izutsu's views with other figures such as Buya Hamka, Quraish Shihab, and al-Attas to explore the variation in the meaning of the term "din". Despite the criticism, Izutsu's semantic approach is still recognized as making a significant contribution in opening up new insights into the study of the Qur'an, including in the fields of Islamic ethics and philosophy. This study seeks to describe the uniqueness of Izutsu's interpretive method as an integrative interpretation that combines various contexts of the meaning of the Qur'an in a modern framework.
TAFSIR ILMI DAN FENOMENA BIOLOGIS: MENGUAK FUNGSI PENCIPTAAN ANGIN STUDI ANALISIS TAFSIR AL JAWAHIR FI TAFSIR AL-QUR’AN AL KARIM Alfina, Lulu; Khairussalam, Khairussalam; Hofifah, Hofifah; Hudaroh, Siti; Indrawati, Ani; Rosa, Andi
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 5 No. 01 (2024): TAFAKKUR: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v5i1.295

Abstract

Wind is a natural phenomenon involving the movement of air caused by differences in atmospheric pressure. In the interpretation of Al-Jawahir by Tanthawi Jauhari, wind is understood as a sign of Allah's greatness, with significant biological and ecological functions, such as facilitating rainfall, plant pollination, and energy distribution. This study employs a literature review method with a qualitative approach to analyze the functions of wind based on Qur'anic verses and scientific exegesis. The findings reveal that the Qur'an uses the term "al-riyāh" for mercy and "al-rīh" for punishment, highlighting its multifaceted role in supporting ecosystem balance and sustaining life. Tanthawi Jauhari's scientific interpretation emphasizes the importance of wind in natural processes such as bird migration, irrigation, and pollination, demonstrating the harmonious relationship between Qur'anic teachings and modern science. This article underscores that wind not only serves as a blessing for humanity but also as a reminder of Allah's sovereignty in governing the universe.
Co-Authors A Kholibi Aal Mujadilah Aang Ahmad Syahid Abdul Aziz Abdul Aziz Abdul Kohar Abdurrahman, Haris Ade Fakih Kurniawan Affifah Syawalia Arifin Afifah Syawalia Arifin Ahmad Al Wafi Ahmad Alan Ardiyansayah Ahmad Ghufron, Iffan Ahmad Mumtazul Faqih ahmad ramadhani Ahmad Rosyadi Ahmad Turmudzi, Ahmad Ajharul Wirdi Akbar Zailani Al-Ahnaf, Muhammad Atsiil ALAINA, ANZIL Albarra Gilang Andika Alfian Yogi Kurniawan Alfina, Lulu Ali, Muhdi Alifiya, Salsabila Altaf Abdurahman Amaliyah, Nur Amirulloh, Amirulloh Anbari, Hilman Aniatul Fukoroh Anisah Jahro Anisah Jahroh Aprilia Musawamah Arda, Ahmad Musyafa Arinalhaq, Muhammad Syauqi Arya Chandra Argadinata Attirka, Garda Fathan Aulia, Putri Azkia Ahada Ummu Sabilah Badrudin Bayyinahdy, Julfathra Budiyanto, Nur Aini Dawam Mulahdori Dikriyah Diyah Nuralifah El-Habsa, Isna Tsania Elan Herlangga Elsa Sopia Azzahra Erlangga Akhazi Farhan, Ahmad Alam Farih, Awan Fathurohman, Yusi Fattah, M. Yusuf Fauzan, Miftahul Firda Firda Firda FIRDAUS, DENI Firman Afrianto Fitriah Fitriah Fitriyah Handayani Hadi, Khaestya Hadi Wibawa Hanifatul Azizah Hasbullah, M. Farrij Haura Nadine Nayla Faidza Herlina Herlina Hikmatul Fazriah Hofifah, Hofifah Hudaeva Hudaeva Hudaeva Hudaroh, Siti Humrotus Safataeni Iefah Muflihah Ihyaudin Ihyaudin Ilham Akbar, Muhammad Imam Faizin Imron Rosadi Indah Ramadhani Priyono Indrawati, Ani Iqbal Maulana Izza Muhtafidz Jahrotu Soimah Khairussalam, Khairussalam Komala Sari Latief, Dani Abdu Latifah, Ismatul Lulu Nurul Khasanah M Farih Alawi M. Naufal Hatsyafiq M. Zaky Hamdie Maelina Putri Maratu Solihah Mahmudhatul Lutfiya Khasanah Masbuang, Masbuang Masrukhin Muhsin Maulana Hakim Al-Fazri Melisa Nur Azizah Mu'ti, Abdul Muhamad Daffa Ghazial Fawwaz Muhamad Izza M Muhamad Jefri Muhammad Dzikri Maulana Muhammad Fadzli Muhammad Fakhrial Dewanda Zain Muhammad Ilham Wijaya Kusuma Muhammad Ramadhan Muhammad Rifqi Nurfadilah Muhammad Yusron Kurniawan Muhdi Ali Muhsin, Masyrukin Mujiburrohman Mujiburrohman Mumtaz Muizza, Muhammad Ahmad Musawamah, Aprilia Naesyah Fazriah Naesyah Fazriyah Nikhlah Ziyadaturrohmah Novali Kholid Nur Amaliyah Nurazizah, Siti Nurhayani, Rosita NURSEHA NURSEHA Nuruzzalfa Aini Nuzila Khoirun Nisa Padilah, Nurul Priyantika Lesyaina Az Zahra Priyantika Lesyaina Az-Zahra Putri Aulia Putri Hudani Nabila Putri Nurul Maghfiroh Rahman, Akmal Fadilah Raihan Raihan Ramdani, Ikhwan Ramzy Ramadhan Raudotul Jannah Rendi Septian Rio Ku Yandani Rohmadi Rohmat Hidayatullah Rohmatallah, Syahru Rohmatallah, Syahrul Romadhony, Nagib Ropip, Ropip Royani, Ahmad Rusdiyanto Salsabil, Shoopa Alifiah Salsabila Alifiya Salsabila, Tasya Saputra, Muhamad Adji Sa’ad, Suadi Shidqi, Muhammad Nikola Sholahuddin Al Ayubi Siska Adelia Zahra Siti Mubadi Awaliyah Siti Nur Azizah Siti Nurlaila, Siti Siti Paulia Septia Siti Rihadatul Aisy Siti Rohmah Siti Sarah Muhamad Siti Waspiatul Kamilah Sofa Salsabilah Suci Purnama Sari Sutiani, Nina Syah, Irfan Padlian Syahid, M Raihan Syaiful Rahman Syifa Nurkholilah Syitaul Fuadiah Tazkia Nur Fateha Ummah, Iin Inayatul Usnia Wibawa, Khaestya Hadi Wijaya, Faisal Wita Wita Wulan Octaviani Putri Yeni Andriyani Yusi Fathurohman Yusroh Zahra, Indah Namiratu Zain, Muhamad Fakhriyal Dewanda