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Achmad Khudori Soleh
Universitas Islam Negeri Maulana Malik Ibrahim, Malang
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Seni Pegelaran Wayang dalam Perspektif Fikih dan Spiritualitas Seni Islam Seyyed Hossein Nasr Muhammad Riduwan Masykur; Achmad Khudori Soleh
Muslim Heritage Vol 8, No 1 (2023): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/muslimheritage.v8i1.5985

Abstract

AbstractThe function of wayang in the context of ancient times was a means of worship and an intermediary in worshiping God. Whereas in Islam, it is not permissible to worship God by means of means or media, so this becomes a shirk to Allah, over time wayang changes its function, which is contrary to the past, and becomes more adaptive to the times. The purpose of writing this article is to discuss the art of wayang from the perspective of Islamic law or fiqh and in the study of the spirituality of Islamic art Seyyed Hossein Nasr. The writing of this article uses the library research method and literature sources that are in line with the discussion. This research resulted in findings that 1) wayang is an indigenous culture of the archipelago, which at first glance contradicts the views of Islamic jurisprudence and art by Seyyed Hossein Nasr 2) Wayang is an archipelago culture that has a great influence, in the perspective of fiqh, wayang performances are a form of Islamic art based on culture because of their use value today as art without associating partners with Allah., 3) From the perspective of Islamic art Seyyed Hossein Nasr Wayang is classified as a traditional Islamic art as its function is used in educational media through stories that are interesting and seem unique, the existence of wayang that can bring people to their goals Islamic art makes wayang used by walisongo as an effective preaching medium. AbstrakFungsi wayang dalam konteks zaman dahulu menjadi sarana ibadah dan perantara dalam menyembah Tuhan. Sedangkan dalam islam tidak diperkenankan menyembah Tuhan dengan menggunakan sarana atau media, sehingga hal tersebut menjadi syirik kepada Allah, seiring berjalannya waktu Wayang beralih fungsi yang bertolak belakang dengan zaman dahulu, dan menjadi lebih adaptif dengan perkembangan zaman. Tujuan penulisan artikel ini adalah untuk membahas seni rupa wayang dalam kacamata hukum islam atau fiqih dan dalam kajian spiritualitas seni islam Seyyed Hossein Nasr. Penulisan artikel ini menggunakan metode library research dan sumber literatur yang selaras dengan pembahasan. Penelitian ini menghasilkan temuan bahwa 1) wayang merupakan budaya asli Nusantara yang sekilas bertentengan dengan pandangan fiqih dan seni islam Seyyed Hossein Nasr 2) Wayang merupakan budaya Nusantara yang memiliki pengaruh yang besar, dalam perspektif fiqih, pagelaran Wayang merupakan salah satu bentuk seni islam berlandaskan budaya karena nilai kegunaannya pada zaman sekarang sebagai seni tanpa unsur menyekutukan Allah, 3) Dari perspektif seni islam Seyyed Hossein Nasr Wayang diklasifikasikan sebagai seni tradisional islam sebagaimana fungsinya yang digunakan dalam media pendidikan melalui cerita yang menarik dan terkesan unik, eksistensi wayang yang dapat membawa manusia kepada tujuan seni islam menjadikan wayang digunakan walisongo sebagai media berdakwah yang efektif.
THE PERSPECTIVE OF ISLAMIC PHILOSOPHY, SUFISM, ISLAMIC JURISPRUDENCE AND JAVANESE TRADITION ON WOMEN Achmad Khudori Soleh; Erik Sabti Rahmawati; Humaida Ghevira Syavia Camila; Ahmad Hidayat Buang
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20645

Abstract

Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions have their views on women. Some regard women as subordinate to men, some groups position women as equal to men, and others accept women as male leaders. This study aims to analyse the views of Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions on women. This study is a literature review using qualitative methods. The data source was taken from the literature using primary sources as the main reference. The results indicated that Islamic philosophy represented by al-Fârâbî (870-950) and Sufism by Ibn Arabi (1165-1240) placed women in an equal position with men. Nevertheless, Islamic jurisprudence studies tend to place women below men. Meanwhile, the Javanese tradition encapsulates both views. On the one hand, the Javanese tradition places women as an important part of men, but on the other hand, it places women as men's assets. However, the Javanese tradition can accept women's leadership over men. Regarding this, this study recommends that Islamic philosophy and Sufism's perspectives on women should be socialized more to strengthen a balanced view of the relationship between women and men.
Soul Dimension and Antithesis of Ibnu Sina’s Reincarnation Concept Naila Shofia; Achmad Khudori Soleh
Religia Vol 25 No 2 (2022): Author geographical coverage: Indonesia
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v25i2.5958

Abstract

Ibn Sina, the father of modern medicine, has an unusual concept of psychology. His concept of soul is different from other characters. So is his view of reincarnation. This study examines Ibn Sina's concept of the soul and his views on reincarnation. The research is based on literature data and uses qualitative methods. The results showed that Ibn Sina divided the human soul into three parts: the plant, animal, and human. The human soul is eternal. The soul is not corrupted after death, after being separated from the body. The soul lives on in its nature. After death, the soul does not need a new body for its activities. Therefore, there is no reincarnation for the soul. Ibn Sina disagrees with the concept of soul reincarnation by Aristotle.
Mencermati Sejarah Perkembangan Filsafat Islam A. Khudori Soleh
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.64

Abstract

Although acknowledged that Greek philosophy gave great influence on the development of Islamic philosophy, but philosophy of Islam are not based on it, because; (1) to learn does not necessarily reflect a repetition, (2) every thought is not separated from their cultural context, (3) the real fact shows that Islamic rational thinking has established before the arrival of Greek philosophy. If so, where Islamic philosophical thought come from? The answer is from the Islamic tradition itself, from scientists who attempt to explain the teachings of the Muslim holy book. There are three measures relevant to philosophical reasoning: ta’wil method, explanation of musytarak meaning, and qiyâs. In addition, the demands on theological issues, to harmonize the views that seem contradictory and complex, for further systematized it in an integral metaphysical idea. From there developed methods and philosophical thought in Islam, long before the arrival of Greek philosophy through the process of translation. First of all it was accepted because it is needed to answer new problems which require rational thinking, then it was declined at the time of Ibn Hanbal because there are certain cases which considered deviant, it was developed again in the time of al-Farabi and Ibn Sina, then rejected and considered to cause disbelief in the al-Ghazali era, and it was developed again at the Ibn Rushd, then change lanes to work together with Sufism in the time of Suhrawardi and Ibn Arabi. Finally, tradition of philosophical thought in the Sunni world does not grow up but remains develop well within the Shiite community.
Membandingkan Hermeneutika dengan Ilmu Tafsir Achmad Khudori Soleh
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.106

Abstract

Hermeneutic as interpretation knowledge can be classified into three categories: objective, subjective, and liberation. 1). Objective hermeneutic means an effort to interpret and to understand the meaning of text as the author means. 2). Subjective hermeneutic means an effort to interpret and to understand the meaning of text based on the social context at this time without any consideration to the author thought. 3). Liberation hermeneutic means an effort to interpret and to understand the meaning of text based on the spirit of circumstance and try to make the result of interpretation as the spirit to change the life and the circumstance of the interpreter and the reader. In Islamic perspective, objective hermeneutic can be compared with tafsir bi al-ma’tsur, and subjective hermeneutic can be compared with tafsir bi al-ra’y. However, hermeneutical discourse has been giving much contribution for the development of interpretation knowledge, so it can appear hermeneutic of liberation. It is a new penetration. If it is applied in Islam, interpretation does not only understand the meaning of al-Qur’an text as God means or based on the context, but also an effort how to make the result of interpretation as the spirit for Muslim society to change their society become better and the best.
IMPLEMENTASI KLASIFIKASI ILMU AL-FARABI DALAM MATERI BIMBINGAN PERKAWINAN Moh. Andi Asrori; Achmad Khudori Soleh
Kodifikasia Vol 17, No 1 (2023)
Publisher : IAIN PONOROGO

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/kodifikasia.v17i1.5459

Abstract

Klasifikasi ilmu al-Farabi dalam materi bimbingan perkawinan penting untuk memastikan seluruh materi memiliki objek, tujuan, dan metode. Tujuan penelitian ini ialah untuk untuk mewujudkan efektifitas bimbingan perkawinan. Metode yang digunakan dalam penelitian ini ialah studi pustaka dengan menganalisis enam belas materi bimbingan perkawinan kemudian dikatagorikan dengan klasifikasi ilmu al-Farabi. Hasil dari penelitian ini ialah: Pertama, enam belas materi dalam bimbingan perkawinan ketika diklasifikasi menggunakan klasifikasi ilmu al-Farabi akan menjadi: (1) Ilmu lisan: Komunikasi Efektif dalam Pengelolaan Hubungan Keluarga. (2) Ilmu mantik: Nilai-nilai dalam Keluarga untuk Mewujudkan Muasyarah Bilma’ruf, Formulasi Sukses dalam Mengelola Kehidupan Perkawinan dan Keluarga, Faktor Penyebab Konflik, dan Solusi atau cara mengatasi konflik. (3) Ilmu matematika: Fungsi Ekonomi. (4) Ilmu fisik dan metafisik: Fungsi Kasih Sayang dan Afeksi. (5) Ilmu budaya atau peradaban, fiqih, teologi: Undang-undang Perkawinan dan KHI, Undang-undang KDRT, Undang-undang Perlindungan Anak, Fungsi Agama, Fungsi Perlindungan, Fungsi Pendidikan dan Sosialisasi Nilai, Fungsi Sosial Budaya, Uapaya Mencapai Keluarga sakinah, dan Membina Hubungan dalam Keluarga. Kedua, sumber yang digunakan al-Farabi untuk mengklasifikasi ilmu ialah ilmu agama dan filsafat, adapun metode yang dipakai ialah dengan mempertimbangkan keagungan materi, kedalaman bukti, dan besarnya manfaatnya yang kemudian ilmu-ilmu yang ada diklasifikasikan menjadi lima kategori
Implementasi Konsep Pemikiran Etika Ibnu Miskawaih Hasan Assidiqi, Ali; Achmad Khudori Soleh
Al Hikmah: Jurnal Studi Keislaman Vol. 13 No. 02 (2023): AL HIKMAH
Publisher : Institut Agama Islam Al-Hikmah Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36835/hjsk.v13i02.4038

Abstract

Abstract People should have good ethics and morals. However, in the modern era, morality towards God and man began to decline. This is evidenced by the many viral news and people's daily lives that have deviated. They feel that they are far away and cannot be changed because it has become who they are. The purpose of this paper is to illustrate how to behave toward God and man without exaggeration so that good is more apparent than bad. The research method used is literature study, with historical-critical-philosophical approach and descriptive-analytical analysis. The results were that 1) Ibn Miskawaih's ethical thinking was built on his view of the human soul. Where man first knows his soul by cleansing from heart disease and excessive love for the world. Heart disease and soul cleansing can be done by always learning a lot to do good, staying away from greedy friends, living in simple circumstances even though it has advantages, preparing to fight lust, learning about religion, and introspection. 2) The importance of the middle position as a guide in the point of goodness according to Ibn Miskawaih is important. Where one must not be extreme deficient or extreme excessive. It must be a middle extreme or middle position which is said to be the true good and must be used as the foundation of the individual. 3) Implementation can be done by cleansing the heart, then getting used to doing good so that later it becomes a habit that leads to divine health. The culmination of Ibn Miskawaih's ethical thought from the above is being able to do good directly without thinking because it has become a habit to do good. Keywords: Ethics, Ibn Miskawaih, and Implementation.
Komparasi Konsep Perkembangan Psikologi Manusia Fakhrudin Ar-Razi dan Sigmund Freud Miftahul Huda; Achmad Khudori Soleh
Psikobuletin:Buletin Ilmiah Psikologi Vol 4, No 3 (2023): Psikobuletin: Buletin Ilmiah Psikologi
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/pib.v4i3.23485

Abstract

Perkembangan manusia selalu mengalami dinamika perubahan baik secara fisik maupun mental. Hal ini muncul beberapa pandangan baik di kalangan tokoh Psikologi sendiri, maupun tokoh Islam. Tema ini penting untuk di kaji karena banyak spekulasi bagaimana orang-orang muslim menganut konsep teori barat dan menyampingkan pemikiran ilmuan tokoh muslim yang dianggap tidak ilmiah, padahal jauh sebelum itu ilmuan muslim telah membahasnya. Tujuan penelitian ini ialah untuk mengkomparasikan konsep perkembangan manusia perspektif Fakhrudin Ar-Razi dan Sigmund Freud. Metode penelitian yang digunakan ialah kualitatif dengan pendekatan library research (penelitian literatur). Penelitian literatur dilakukan dengan cara mengumpulkan informasi melalui pustaka, kemudian mencatat dan mengolah data yang sudah didapatkan. Hasil dari penelitian ini ialah 1) konsep perkembangan manusia menurut Fakhrudin Ar-Razi  terdiri dari empat tahapan yaitu: usia pertumbuhan, usia remaja, usia paruh baya, dan usia tua. 2) konsep perkembangan manusia menurut Sigmund Freud terdiri dari lima tahapan yaitu: fase oral, anal, falis, laten, dan genital. 3) Komparasi teori Fakhrudin Ar-Razi dan Sigmund Freud.
Krisis Lingkungan (Human-Ekologi) dalam Pandangan Filsafat Mulla Shadra Diah Qurrotul’ain; Achmad Khudori Soleh
Jurnal Pendidikan Indonesia Vol. 5 No. 6 (2024): Jurnal Pendidikan Indonesia
Publisher : Publikasi Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59141/japendi.v5i6.2983

Abstract

Krisis lingkungan hidup merupakan persoalan yang tidak lepas dari peran manusia terhadap lingkungan. Manusia adalah salah faktor utama yang menyebabkan adanya kerusakan lingkungan. Hal tersebut berawal dari cara pandang manusia yang dikotomis dan antroposentris sehingga terjadi perilaku yang eksploitatif terhadap alam. Tujuan penelitian ini adalah untuk mengubah cara pandang manusia terhadap lingkungannya agar tidak terjadi kerusakan alam yang lebih parah. Metode penelitian ini menggunakan kajian kepustakaan, dengan menggunakan pendekatan deskriptif analisis filosofis Al Hikmah Muta’aliyyah Mulla Shadra. Hasil yang didapatkan dari penelitian ini adalah (1) Semua wujud merupakan satu kesatuan tunggal yang mana masing-masing wujud mengalami gradasi. Gradasi eksistensi ini bergerak dari yang paling rendah ke yang paling tinggi, dan dari yang paling umum ke yang mutlak dan saling berpengaruh dalam sistem kausalitas. (2) Cara pandang manusia yang antroposentris, subordinatif dan hedonik terbukti menyebabkan degradasi lingkungan dan berbahaya bagi masa depan lingkungan. (3) Manusia dan alam merupakan satu kesatuan. Akan tetapi, manusia memiliki potensi lebih untuk mencapai pengetahuan yang mendalam tentang alam semesta dan Penciptanya. Oleh karena itu, manusia memiliki tanggung jawab moral dan spiritual untuk menjaga dan memelihara alam bukan sebaliknya berbuat dzalim terhadap lingkungan. Tanggung jawab moral manusia terhadap lingkungan sendiri merupakan hal penting dalam mencapai tingkat kesempurnaan spiritual.
Ajaran Isyrāqi: Studi Kritis-Epistemologis Filsafat Iluminasi Suhrawardi Hasna Ulfa Nur Laini; Achmad Khudori Soleh
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol. 22 No. 1 (2024)
Publisher : Fakultas Ushuluddin, Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v22i1.12274

Abstract

This research examines the epistemology of Isyrāqi philosophy critically-systematically, examining details from the source of thought, methods to verification and implications of Suhrawardi's Isyrāqi philosophy. In explaining, the author uses qualitative research, which is presented descriptively-analytically with an epistemological-philosophical perspective Nicholas Rescher. As a result, this research shows three things: First, Isyrāqi philosophy comes from the extraction of five major schools; pre-Islamic philosophy (Greece), Islamic peripatetik philosophy, especially Ibn Sina, ancient Iranian thought, Sufistic thought of Mansur al-Hallaj and al-Ghazali, and Zoroastrianism. Second, to reach isyrāqi knowledge, Suhrawardi requires to involve spiritual practice (mujāhadah) and asceticism, which is detailed in four stages in an orderly manner. Including the preparation stage, the reception stage, then the development stage (proof), and finally the immortalization stage. Third, for Suhrawardi, knowledge can be said to be final by combining two things: 1) The intellectual power of reason (discursive knowledge), and 2) Intuitive knowledge; witnessing and revelation (musyāhadah wal mukāsyafah). Light as a symbol of true truth in Isyrāqi teachings, and the tool to obtain light is intuition, while the ratio is used to explain the intuition. Suhrawardi was not satisfied with the peripatetik concept of emanation which emphasizes the role of the intellect ('aql) in the process of reaching knowledge. According to him, the role of intuition (dzawq) and mystical revelation manifested through absolute light are fundamental realities. The implications of Suhrawardi's Isyraqī ultimately paved the way for the development of Islamic philosophy afterwards, among others it is shown in the thoughts of Ibn Arabi (1165-1240) and Mulla Sadra (1573-1641).
Co-Authors Abd. Basid Abdillah, Muhammad Hanif Abdul Hafid Abdul Hakim Abdulloh, Mochammad Sayyid Achmad Beadie Busyroel Basyar Ahmad Barizi Ahmad Hidayat Buang Ahmad Hidayat Buang Ahmad Nadif Muhlisin Ahmad Nadif Muhlisin Ahmad Naweed Rahimi Khamoush Ahmad Nur Fauzi Ahsani, Muhammad Riyan Akbar, Yogi Muhammad Akhmad Sirojudin Munir Alfadhli Alfain, Shinta Nuriya Idatul Alfiesyahrianta Habibie Alfikri, Ahmad Faiz Shobir Ali Farhan, Zinedine Ali Murfi Alif Nur Fitriyani Amalia, Novi Husnatul Amaliya, Risma Nailul Amelia, Asti Anahdiah, Shofia Anindhya Faza Arzaqi Anisa Anisa Annisa Mukti Ningrum Aryani Pamukti Arzaqi, Anindhya Faza Asrori, Moh. Andi Assidiqi, Ali Hasan Asti Amelia Asti Amelia Asy'arie, Bima Fandi Asy-Syarifah, Chodijah Avita Aniqotul 'Athiyyah Azizah, Hana Malihatul Azmi Putri Ayu Wardani Bastomi, Riza Binti Ros Azman, Aina Sofea Bunayar, Bunayar Cahaya Zakia A’yunin Juwita Hanum Cahyati, Lia Camila, Humaida Ghevira Syavia Chabibi, Chamim Cholili, Abd Hamid Dhairobi, Ahmad Diah Qurrotul’ain El Yasmin, Yusroh Erik Sabti Rahmawati Ermawan, Mohamad Zakky Ubaid Erny Fitroh Nabila Muwafiqi Fadil Mas’ud FAHRUL KHARIS NURZEHA Faiqotul Faiqotul Himmah Faizah, Eka Zahrotul Fathurrahman. Mh, A. Fatmawati, Lailil Faza ‘Ainun Najah Fazary, M Fakhry Asa Fuadah, Makkis Ghina Nadia Hakim, Aunul Hakim, M Aunul Hakim, M Aunul Hamzah, Hakma Hanifah, Nor Hannani, Rohmatul Hasan Assidiqi, Ali Hasan, Nor Hasan Hasanah Harahap, Nurizka Hasna Ulfa Nur Laini Hidayatulloh, Muhammad Mahbub Humaida Ghevira Syavia Camila Humaida Ghevira Syavia Camila Imam Syarifudin Imroatus Sholikha Azzuhriyyah Indrawayanti, Rika Dwi Irwan Ahmad Akbar Islamy, Mohammad Fadil Akbar Isnaini, M. Agus jafar, zulkifli Joko Kristanto Karimah Darojat Kholidiyah Salma Lailil Fatmawati Lathifa Budiaty Mawaddah Lukman Hakim Rohim Luthfi, Muhammad Ilzam M Aunul Hakim M Aunul Hakim M Zainuddin M. Agus Isnaini M. Aunul Hakim M. Najich Syamsuddini M. Rifqi Aminul M M. Zainuddin M. Zainuddin, M. Zainuddin Magfiroh, Norma Hasanatul Maharani, Farah Diba Manggala, Kayan Marsuki Marsuki Marsuki Marsuki, Marsuki Maulana, Hafidz Fajar Mawaddah, Lathifa Budiaty Miftahul Huda Moch Yusuf Syakir Pratama Moh. Anang Khumaidi Moh. Andi Asrori Mohamad Zakky Ubaid Ermawan MOHAMMAD ALAUDIN ALEXUMEIN Mohammad Fadil Akbar Islamy Mohammad Nasih Al Hashas Morinawa, Salsabilla Muhammad Abdur Rozaq Muhammad Fahim Tharaba Muhammad Hanif Abdillah Muhammad Nurullah Erfany Muhammad Rafi Yamani Muhammad Riduwan Masykur Muhammad Ubaidilah Mujtahid Mujtahid Mulyadi Mulyadi Munirul Abidin Munirul Abidin Murman, Nawal Aulia Mursyid, Achmad Yafik Musyarrofah, Musyarrofah Mutammimah, Bidayatul Muthohar, Muhammad Amin Muwafiqi, Erny Fitroh Nabila Nada Shobah Nada, Alfaini Zulfa Nafia, Moh Fahmi Ilman Naila Shofia Naila Shofia Nailis Sa'adah Nanda Azzah Salsabila Nauval, Ach. Nauval Afandi Enhas Niki Sutoyib Noor, Rifqi Nazahah Nor Hanifah Nur Fatimah Nuriyyah, Habibatun Nurkhoiriyah, Siti Nurul Hidayah Andarini Pamukti, Aryani Poppy Rachman Rahmat Rahmat Nugroho Rahmat Rahmat Rahmawati, Rizkia Amalia Ramadhani Islami Putri Raya, Moch Khafidz Fuad Rihlatuz Zakiyah Rika Dwi Indrawayanti Riza Bastomi Rizamul Malik Akbar Rizka Lubaba Rodiallah, Alkaf Rohmatin, Ilma Nur Rosyida Nurul Anwar Sa'adah, Nayla Afna Sadiyah, Dini Salam, Nor Saleh Abdul Rahman Al-Senussi Youssef Al-Sanhaji Salim Al Idrus Samanta, Silva Sarah Nur Rahmawati Sayyidin Panatagama, Ahmad Dzulfikar Sayyidin Panatagama Sayyidin Shinta Nuriya Idatul Alfain Shofia Anahdiah Sidqu Halilintar Al Azkaa Siti Mahmudah Sofia, Naila Sugeng Santoso Syamsuddini, M. Najich Syihabuddin, Muhammad Tajuddin, M. Reivanut Tanjung, Wahyuditira Taufiqurrahman, Muh. Ula, Atik Halimatul Umam, Reza Wasilul Umam, Yaul Urgenadila, Aulia Vick Ainun Haq Wafi, Hasan Abdul Wahda, Maziya Rahma Wahyu Wahyu Wahyu Wajdi, Muhammad Fasih Wardah Wardah Nailul Qudsiyah Wardani, Azmi Putri Ayu Waty, Dwi Septiana Khofida Wulan Nur Diana Yadi Fajri Yamani, Muhammad Rafi Zainuddin Zainuddin Zainuddin, M Zakiyah, Rihlatuz Zaman, Jamrud Qomaruz ‘Afifah Nailur Rohmah ‘Aliyah Usman, Nurul