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Manuscript of the Qur'an of the Kasunan Palace of Surakarta (coded MAA.001): A Historical-Philological Study of Writing Errors and Their Implications for Interpretation Ainur Rhain; Alfiyatul Azizah; Yeti Dahliana; Andri Nirwana AN; Ahmad Nurrohim; Riza Maulana; Mohamad Muhajir; Muhammad Arif Musa
ZAD Al-Mufassirin Vol. 8 No. 1 (2026): ZAD Al-Mufassirin June 2026 [In Progress]
Publisher : Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55759/zam.v8i1.417

Abstract

The manuscript of the mushaf al-Qur'an produced by the Surakarta Sultanate represents an intellectual heritage of Nusantara Islam possessing significant historical, philological, and cultural value. This research aims to identify the characteristics of the manuscript, examine the nature of the scribal anomalies contained within, and analyze its implications for the meaning and interpretation of the Qur'an. The research uses a qualitative method with a tahqiq approach of the manuscript combined with codicological analysis, paleography, and text comparison against the standard Ottoman rasm. The object of research is focused on the mushaf  manuscript of the mushaf coded MAA.001 which is stored in the Library of the Great Mosque of Kasunanan Surakarta. The results of the study show that the manuscript is estimated to have been written in the period 1780–1820 AD and functions as a liturgical, educational, and symbolic medium of religious legitimacy in the palace environment. The tahqiq analysis reveal several writing errors in the QS. al-Taubah verses 81, 83, and 84, in the form of changes in letters and harakat that cause a significant shift in meaning, but are not related to the variation of authentic qira'at. In addition, there was a tendency to use the rasm imlā'ī mixed with the rasm 'Utsmānī as well as orthographic inconsistencies in some parts of the manuscript. These findings show that the variation in writing is more caused by technical factors of copying and uneven standardization of mushaf in the archipelago than by differences in qira'at traditions. This study emphasizes the importance of tahqiq studies on the Nusantara mushaf manuscripts as an effort to maintain the accuracy of the Qur'an text, reconstruct the history of Islamic scientific transmission in Java, and support the preservation of the heritage of Indonesian Islamic manuscripts.
Contemporary Interpretation Approach In The Culture Of Patriarchal Analysis In Surah An-Nisa Verse 34: Literature Review Fatimah Salma Az-Zahra; Ahmad Nurrohim
Eduvest - Journal of Universal Studies Vol. 4 No. 10 (2024): Journal Eduvest - Journal of Universal Studies
Publisher : Green Publisher Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59188/eduvest.v4i10.43671

Abstract

This study examines the role of Qur'anic interpretation in promoting social welfare, focusing on the implementation of justice values in holy verses, especially in Surah An-Nisa verse 34. The method used is a literature study, which includes an in-depth analysis of various sources of literature related to gender and interpretation. The results show that traditional understandings of gender, which are often rooted in patriarchal societies, result in hierarchies that are detrimental to women. However, contemporary interpretations of this verse seek to challenge this view, offering a more inclusive perspective and emphasizing gender equality. This study concludes that a fairer interpretation approach can contribute positively to gender relations in Muslim society. These findings are expected to enrich academic discussions about gender in Islam and encourage the application of social justice principles in society
Levels of Obedience According to a Javanese Tafsir: An Analysis of Bakri Syahid's Tafsir Al-Huda Sulchan Ainur Ramadhan; Alfiyatul Azizah; Kharis Nugroho; Yeti Dahliana; Ahmad Nurrohim
Jurnal Studi Al-Qur'an Vol 21 No 1 (2025): Jurnal Studi Al-Qur'an
Publisher : Islamic Religious Education Departement

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21009/JSQ.21.1.05

Abstract

This study discusses the concept of obedience according to Bakri Syahid in Tafsir Al-Huda, a Javanese interpretation. This study examines how Bakri Syahid interprets and defines obedience in various speech and Javanese vocabulary levels, from Ngoko to krama. This interpretation shows the importance of obedience, as obedience is passive and involves deep appreciation and sincerity. Through a qualitative approach and library research method, the author examines 54 verses of the Qur'an containing the word and its derivations ṭā‘ah and identifies five levels of obedience, from the lowest (Ngrujuki) to the highest (Ngestokaken Dhawuh). The author also examines the meaning of each interpretation of ṭā‘ah in Javanese through several dictionaries and books on Javanese grammar. In addition, in studying the verses, the author considers the Asbabun Nuzul verses and Ibn Kathir's interpretation as a comparison to make this research as objective as possible. This research concludes that obedience, according to Bakri Syahid, involves seriousness, conformity between words, heart, and deeds, sincerity, conformity to the rules, readiness in all circumstances, consistency, love, and respect in carrying out Allah's commands.
Sakinah Resilien dalam Qs. Ar-Rum [30]:21: Rekonstruksi Makna Keluarga Sakinah Melalui Pendekatan Tafsir Maqāṣidi Fadwa Nabilah; Ahmad Nurrohim
Al-Hukmi : Jurnal Hukum Ekonomi Syariah dan Keluarga Islam Vol. 7 No. 1 (2026): Al-Hukmi : Jurnal Hukum Ekonomi Syari’ah dan Keluarga Islam
Publisher : Fakultas Syariah dan Ekonomi Islam, Universitas Ibrahimy

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35316/alhukmi.v7i1.9424

Abstract

The phenomenon of the modern domestic crisis, triggered by digital disruption, shifting social roles, and increasing mental health vulnerabilities, calls for a reorientation in our understanding of the concept of sakinah. Traditional interpretations, which tend to define sakinah as a descriptive state of tranquillity, often fall short in addressing the dynamics of contemporary relational conflicts. This study aims to reconstruct the meaning of sakinah in QS. Ar-Rūm [30]: 21 through a maqāṣidi exegetical approach. The method employed is a literature review with qualitative analysis of exegetical texts and the modern social context. The findings indicate that sakinah is not merely understood as emotional tranquillity, but as a relational mechanism that serves to preserve the stability of the soul (ḥifẓ al-nafs) and the continuity of the lineage (ḥifẓ al-nasl). This study proposes the concept of resilient sakinah, namely the interpretation of sakinah as an adaptive capacity in managing conflict in a ma‘rūf manner. Thus, sakinah is not measured by the absence of conflict, but by the ability to maintain relationships oriented towards the common good.
Kajian Semantik Kata Qadha dalam Al-Quran: Relevansinya terhadap Koping Religius di Era Modern Asma Laili Hanifah; Ahmad Nurrohim
Islamika : Jurnal Ilmu-Ilmu Keislaman Vol. 25 No. 2 (2025): Islamika: Jurnal Ilmu-Ilmu Keislaman
Publisher : Lembaga Penelitian dan Pengabdian pada Masyarakat, Institut Agama Islam Negeri (IAIN) Kerinci, Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32939/islamika.v25i2.6148

Abstract

This study examines the semantic dimensions of the Qur’anic term qadha’ by analyzing its basic meanings, derivations, and contextual functions through syntagmatic and paradigmatic approaches. Using a qualitative descriptive method, the research employs semantic analysis as its primary instrument, drawing data from classical and contemporary lexicons, tafsir works, and concordance-based occurrences of qadha’ in the Qur’an, which appear 56 times in various morphological forms. The syntagmatic analysis explores the relational meaning of qadha’ within its surrounding linguistic structures, revealing its functions in expressing divine decree, legal decisions, fulfillment, completion, and finalization of matters. The paradigmatic analysis compares qadha’ with semantically related terms such as amr, faradha, and atamma, as well as its antonyms like naqadha and ajjala, showing how semantic oppositions and equivalences contribute to the formation of its conceptual range. The findings indicate that qadha’ represents not merely a theological notion but a comprehensive semantic structure that affirms the absoluteness of God’s will in creation, legislation, lifespan, and the resolution of affairs. Furthermore, the study demonstrates that the semantic understanding of qadha’ has significant implications for religious coping, as the belief in divine decree fosters active acceptance, emotional regulation, spiritual connectedness, and resilience when facing psychological and existential pressures. In conclusion, the concept of qadha’ provides a theological foundation that reinforces positive religious coping strategies and remains relevant for addressing the uncertainties and stressors of modern life.
The Meaning of Taqnathu in the Qur'an: A Semantic Analysis by Toshihiko Izutsu Anifa Rifka Hanna; Ahmad Nurrohim
al-Afkar, Journal For Islamic Studies Vol. 9 No. 2 (2026)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v9i2.3309

Abstract

Taqnathu is one of the words in the Qur'an to mention the term despair. This discussion is interesting to study more deeply considering that in this day and age it shows an increasing sense of despair when facing complex life pressures that eventually lead to depression and pessimism about the future. This study aims to analyze the meaning of taqnathu in the perspective of the Qur'an using the semantic approach of Toshihiko Izutsu. The research method used is qualitative with the type of library research and data collection techniques are carried out through documentation studies on the verses that contain the words. The data sources used are divided into primary data in the form of verses of the Qur'an and secondary data in the form of tafsir books, Arabic lexicography dictionaries, books, and scientific journals related to the semantics and meaning of taqnathu. The results of this study show that: first, the word taqnathu in the Qur'an has several derivations, such as yaqnathu, qanathu, qanuth, yaqnathun, and qanithin. Second, the relational meaning, syntagmatically the word taqnathu in the Qur'an has several meanings related to the condition of despair in various contexts, such as the characteristics of a perverted, the loss of hope after a disaster, to the prohibition of despair from the mercy of Allah. Paradigmatically speaking, this word has synonyms with ya'isa, istay'asa, and ablasa, and is antonymmy with istaqāmu, istibsyār, and yastabsyirun. Third, historically, the meaning of taqnathu has evolved from the concept of despair in the pre-Qur'anic tradition, then deepened theologically in the Qur'an in the Qur'anic period, to the post-Qur'anic period which emphasizes the aspect of Allah's compassion and forgiveness in the interpretation of scholars.
Dialectics of Fasad and Musibah in the Qur'an as Ethical Framework for Anthropogenic Damage 'Ammar 'Abdulmatin; Ahmad Nurrohim
al-Afkar, Journal For Islamic Studies Vol. 9 No. 2 (2026)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v9i2.3478

Abstract

This study aims to analyze the concepts of fasad (corruption/damage) and musibah (calamity/disaster) in the Qur’an and their relevance to environmental damage caused by anthropogenic activities. The study focuses on the relationship between human actions, ecological imbalance, and disasters from the perspective of Qur’anic ethics. This research uses a qualitative comparative method through thematic exegesis and content analysis of Qur’anic verses and scientific literature on Islamic environmental ethics. Data were collected through library research and analyzed by grouping concepts related to fasad, musibah, khilafah, and mizan. The findings show that fasad refers to human actions that damage moral, social, and ecological balance, while musibah is understood as the consequence of such damage. The Qur’an also emphasizes human responsibility as khalifah to maintain environmental balance and prevent destruction. This study concludes that the concepts of fasad and musibah provide a relevant Qur’anic environmental ethics framework for understanding contemporary ecological crises and contribute to the development of thematic Qur’anic exegesis and Islamic environmental ethics.
Islamic Ecotheology and Sustainable Agriculture in Indonesia: A Thematic Analysis of The Interpretation of The Archipelago Abdunna'im Al Husaini; Ahmad Nurrohim
Journal Research of Social Science, Economics, and Management Vol. 5 No. 12 (2026): Journal Research of Social Science, Economics, and Management
Publisher : Publikasi Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59141/jrssem.v5i12.1651

Abstract

This research aims to formulate a theological integration model that is applicable to environmental governance by exploring the operationalization of Islamic Eco theological principles in sustainable agricultural policies in Indonesia. The method used is descriptive qualitative through library research. The analysis was carried out thematically (maudhu’i) using content analysis and comparative hermeneutics methods on primary texts, namely Tafsir Al-Azhar by Hamka and Tafsir Al-Misbah by M. Quraish Shihab. The analytical knife is equipped with the framework of Maq??id al-shar??ah to transform sacred texts into practical policy recommendations. The results show that the pillars of Islamic ecotheology consisting of M?z?n (cosmic balance), Khil?fah (ethical governance), and Am?nah (moral accountability) provide a solid normative architecture for the agrarian system. Hamka and Quraish Shihab's thoughts converge on the values of ecological justice and interdependence between beings. Through the framework of Maq??id al-shar??ah, these theological values have been successfully operationalized into practical policies, such as Climate-Smart Agriculture, agroforestry, sustainability certification (ISPO/RSPO), as well as green financial instruments in the form of zakat, environmental waqf, and carbon taxes. The conclusion of the study emphasizes that the success of sustainable agriculture and agrarian justice for smallholders in Indonesia cannot be solved only through a technocratic approach, but requires moral-spiritual integration. This research contributes to expanding the discourse of Maq??id al-shar??ah to the macroecological dimension and offers a paradigm of "Ecological Sovereignty" to deal with the cross-border climate crisis.
Konsep Kecerdasan Emosional dalam Relasi Suami Istri: Telaah Terhadap Makna Al-Libas QS. Al-Baqarah Ayat 187 Serly Tiara Amani Zulfa; Ahmad Nurrohim
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 6 No. 3 (2025): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This study aims to examine the metaphorical meaning of al-libas in QS. al-Baqarah verse 187 and integrate it with the concept of emotional intelligencein the context of husband-wife relationships. This study uses aqualitative approach based on library research withthematic interpretation methods and an interdisciplinary approach between Al-Qur'aninterpretation and modern psychology. The primary data sources are from the Qur'an and classical and contemporary tafsir books, while the secondary data are in the form of psychology literatureand studies on family relationships. The results showthat al-libas has a symbolic meaning that includes protection, tranquility, and beauty in husband-wife relationships. These valuesare consistent with the main components of emotional intelligence according to Goleman, namely self-awareness, self-regulation, and empathy. The integration of the twogives rise to a “Qur'anic-emotional relationship” paradigm that emphasizes the balancebetween spiritual maturity and emotional maturity in the household. The implications of this study indicate that understanding the meaning of al-libascan serve as a conceptual and practical basis for fostering a harmonious Islamic family, while enriching the wealth of contextual and applicative interpretations inaddressing modern human relationship problems.
Menemukan Makna Tawakal di Tengah Modernitas: Refleksi atas Kisah Kepasrahan Nabi Ismail dalam QS. Ash-Shaffat 102–107 Awalia Kholifatur Riska; Ahmad Nurrohim
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 6 No. 3 (2025): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This study aims to explore the meaning of tawakal in the story of Prophet Ismail as described in Surah Ash-Shaffat verses 102–107 and to examine its relevance to modern human life. Through a thematic interpretation (tafsir maudhu‘i) and a comparative analysis between classical and contemporary interpretations, this study finds that tawakal is not merely an attitude of surrender to Allah's will, but a form of spiritual awareness that unites effort and submission. Classical exegetes such as al-Tabari, Ibn Kathir, and al-Qurtubi interpret this story as the pinnacle of obedience and total surrender of a servant to Allah's commands. Meanwhile, contemporary exegetes such as Quraish Shihab and Sayyid Quthb emphasize the reflective and psychological dimensions, that tawakal is a spiritual force that fosters inner peace amid the pressures of modern life. Research findings indicate that the value of tawakal has profound significance as a moral principle, social ethic, and spiritual therapy capable of restoring balance between rationality and faith in facing the existential crises of modern humanity.
Co-Authors 'Ammar 'Abdulmatin A'yuni, Intan Qurrota Abdul Hafid, Ruhyan Abdullah Mahmud Abdulmatin, Ammar Abdunna'im Al Husaini Aboubacar Barry Achmadika, Nahrul Firdaus Ade Kurniawan Adela Yanuar Zahrani Adibah Candra Ayu Puspita Adinda Sekar Suryaningrum Adingga Rahman, Muhamad Vicko Aditya Candra Aditya Candra Arifudin Aditya Riza Pramudya Adnan Faisal Syaifudin Adyatma, Ilham Affan Ghoffar Huroeroh Mufrodi Wahud Agami, Siroj Mentari Agustin , Ayu Agustin, Voni Nilla Ahmad Fauzan Ahmad Mulalic Ahmad Umar Kadafi Ainadin Dina Ulfa Ainur Rhain Ainur Rhain Ainur Rhain Aisyah Aisyah Aisyah Aisyah Aisyah Aisyah Cendikia Putri Aisyah Fitri Rahmadanti Aisyah Miftahul Jannah Aisyah, Septi Ajhar, Amtsal Akbar, Abil Akmal, Rafli Syafrizal Al Ghifari , Irsyad Al Qaida, Muhammad Al-Hammam, Ridho Royyan Aldiansyah, Rizky Alfiyatul Azizah Alhafidz, Alviola Daffa Ali, Chantika Alif Galuh Ristika Alifia Ratna Hidayah Alina Naura Ayu Alivah Nurrohmah Mawadah Allya Vitra Amelia Alvira Choirunissa Putri Alya Zita Elysia Amalia Naim Afifah Amanda Fithri Aprilia Amanda Miftahul Janah Amanu, Masykur Amel Saib Amir Syarifudin, Amir Ammar Muhammad Jundy An-Najmi Fikri R Anas Vhio Sadewa Anas Vio Sadewa Andika Surya Pramudiya Andri Eka Saputra Andri Nirwana AN Anggi Zelsiana Dewi Anggia Davina Putri Anggita Dwi Hapsari Anggita Putri Pramesti Anifa Rifka Hanna Anisa Nur Utami Anisa Nur Utami Annisa Afridha Nur Fatikah Annisa Nur Izzati Annisa' Yasfa Azzahra Anshara, Jessenia Hayfa Anugrah Vitra Fadian Afandi Aprilia Hidayati Aprilia Prahesti Aprilia Rahma Yunan Sari Romodar Ardiansyah, Khaeruzzahir Ardya Najwa Khaira Ari Ismail Arlena Maudina Arungga Sweta, Andri Asa Sulistyaningsih Asda Amatullah Asda Amatullah Asd’a Amatullah Ashly Indah Fitriyani Asma Laili Hanifah Asmahan Hasna Khoirunnisa Asmoro, Secoundio Rabbanissa Aulia Azzahra Aulia Naufal Aura Azhara Awalia Desvia Rahma Agzelianti Awalia Kholifatur Riska Awan, Joky Ayu Lestari Ayu, Alina Naura Ayunda Puspita Ningrum Ayuni, Windi Azdania, Hanifa Azizah Suci Agustin Azizah, Alfiatul Azka Aulia Azkiya Fantasyiru Fadhila Bagus Satrio Pambudi Bahar, Alexander Balqis Sakhaa Ilaafi Baso Muh Wahidin Billaura Amany Briliana Fian Hartanti Bukhari, Rauuf Burhanuddin, Iqbal Maulana Burhanudin Al-Ghoni Burhanudin, Mohammad Siyam Cahya, Hafiza Afari Cecillya Sari Anatasya Putri Chalysa Laili Marshaniswa Charis Chasan Ubaidillah Choirul Anwar Choirul Anwar Choirunisa Dwi Kusumawardhani Choirunisa Dwi Kusumawardhani Cindi Faradella Cita Aprilda Kirana Cynthia Indah Cynthia Indah Permatasari Dafa Aditya Husodo Defia Eka Alpianti DESI SARASWATI Desvita Ananda Putri Devi Ayu Yuliani Devi Indah Junitasari Devita Putri Maharani Dhea Cahyani Dhini Sri Utami Diana Nur Apni Diana Nur Umami Dini Rona Ayuni Diningrum, Melinda Retno Diva Amalia Nuraini Dwezille Satritama Ghazali Dwi Heni Hendryati DWI PUSPITASARI Dyah Ayu Sintawati Dyandra Pramitha Kundera Dzulqornain Dzulqornain Eka Nabila Zuhroh Ellina Ayuningtyas Elsa Wulandari Emma Muthia Lathifah Ephiya Ela Armila Erlita Novitasari Erni Sulistiyowati Fadwa Nabilah Faezal Dwi Anugrah Fahma, Ahsanu Wildani Fahrizal Galang Pratama Faiq Al Ghifari, Muhammad Faiza Athaya Wahyu Putri Fajriansyah, Bima Faradiella, Elvynanda Farha Syarifuddin Farras Rafi Niswara Farrel Wiku Hastoro Faruq At Taqi Faruq At Taqi Faruqi, Fahmi Fathiharama S.Z Fathimah Salma Az-Zahra Fathurohman, Wahid Fatiharama Shiyamananda Z. Fatimah Salma Az-Zahra Fatimah Salma Az-Zahra Fauzi, Ahmad Akbar Fauziah, Naila Fauziyah Maharani Fawwaz Affansyah Ferdiansyah Fety Dwy Jaya Ayu Ermawati Fiddarain, Zaduna Filsa Vania Pradisti Firda Dian Pamadi Firdaus Fathan, Gifari Fitri Ramadhani Purnomo Fitria, Laila Annis Fitria, Salwa Aida Fitriana, Widya Fitriyani, Ashly Indah Fuadi Gading Farrelio Gea Dwiki Yustanto Ghaitsa Sahira Shofa Ghifari, Muhammad Faiq Al Gifari Firdaus Fathan Gilang Diptya Pradana Hafid, Ruhyan Abdul Hafiza Afari Cahya Hakim, Mohamad Fikri Hakim, Qois Abdul Halimah, Fauziah Nur Hamidah, Anisa Hamzah Al-Haqqoni Hamzah Assuudy Lubis Hanif Afansa Cahya Hanifa Azdania Hanik Khodinatul Ma’rifah Hanna, Anifa Rifka Hany Raudhatul Jannah Haq, Yusdi Hidayatulloh, Jihan Kharisma Hikmatyar, Muhammad Ibrahim Humairoh, Silfi Azaroh Fatla Ibnu Mas’ud Iffah Niswa Nafisa Ihsan Nur Sidik Ijai Varol Abiansyah Ika Ismatul Rizka Ilafi, Balqis Sakhaa Ilham Adyatma Ilham Jimly Ash-Shiddiqi Ilham Ridho Ardhana Intan Apriliyanti Intan Septiana Iqbal, Achmad Ichsanul Alaudin Irsyad Al Ghifari Istna Aliya Muttakhida Izzatunnisa Jannah, Hany Raudhatul Javasti Kusuma Wardani Jesika Dewi Ananda Mardianti Jessenia Hayfa Anshara Jessenia Hayfa Anshara Jihan Kharisma Hidayatulloh Jihan Nabila Mumtaza Joky Awan Juvita Daniati Kamal, Iflahul Karlina, Yulis Kautsar, Nur 'Alim Muhammad Kaylla Ratna Dewati Khaira, Ardya Najwa Khanifah Zahroh, Nuur Kharis Nugroho Kharis Nugroho Kharis Nugroho Kharismafitri M.Y. Marengke Khoirul Umi Latifah Kholifatul Iman Khonsa Adila Kukuh Yudha Pratama Kyeyune Hamidu Lafith Baror Isthibar Lapisa Nuraini Lathifah Cyanningsih Lestari, Catur Sri Lintang Sekar Wangi Lista Samsiatun, Putri Lubis, Ibrahim Siddiq Ludvi Nuraini Lusiana Noviawati Luthfi Abdul Ghoni M.Agus Mahmud Nasir Marian Elbanna Marsita Tri Febriany Marzuqi, Ammar Zain Masngud, Muhammad Ibnu Maulana Fahrurrazi Maurisa Asry Ramadhani Milhan, Rumaisha Moch Risyad Abdillah Mohamad Muhajir Mohd Rab Muadz Abdus Salam Mubina, Adi Fatan Muh. Hasbi Khilal Zuhri Muhamad Ali Raaf Sanjani Muhamad Subhi Apriantoro Muhamat Mubin Muhammad Abbdee Negara Muhammad Abuzar Muhammad Agus Muhammad Alfin Al Mubarak Muhammad Arif Musa Muhammad Ashif Dliya’ul Masalik Muhammad Azizi Muhammad Danar Prakoso Muhammad Hafizh Nafi' Maftazany Muhammad Hasbi Nurchoironi Muhammad Hilmi Arif Syauqi Muhammad Ikbar Rozaqi Muhammad Ilham Perdana Muhammad Latif Fazlullah Liansah Muhammad Nur Wahid Muhammad Rofiq Al Firdaus Muhammad Syahidul Haqq Muhammad Yusuf Abdullah, Muhammad Yusuf Muhammad Zaki Mubarok Muhammad Zaky Albani Mustaqimah Muthoifin Muttakhida, Istna Aliya Naadiyah Syifaul Ummah Nabil Gautama Putra Nabila Arsida Nabila Tarivita Putri Nada Mohammad, Shafwatun Nadia Alisyia Nuri Nadia Farhana, Nadia Nadya Salsabilla Namer Alotaibi Nancy Eka Setiawati Nanda Ibivalia Audia Nandito Aska Alfareza Narotama, Syahrul Abdi Nashwa Callista Mahardika Nasir, Muhammad Najri Naufal Fadila Azhar Naura Anindya Rahma Navisa Izzatil Muna Nelsya Cili Aira Rinaldi Niken Rita Maharani Nirwana, Andi Nisa Fitria Elizaveta Nisa, Fathimah Khoirun Nova Artha Mevia Noviana, Vika Nurfitria Nugroho, Kharis Nur Fajriansyah Nur Qolifah All Mutoharoh Nur Sidik, Ihsan Nurchari, Muadz Rasyid Nurfitriani Widodo, Wahyu Nuri, Nadia Alisyia Nurisnaini, Binti Nurrahman, Muhammad Kiflain Nurulita Aulia Indriyani Nurvita Septiayu Putri Widya Nurvita Septiayu Putri Widyanti Obydur Rahman Oktaviola Wahyu Nur Anggraini Pramudya, Aditya Riza Puspitasari, Wening Octavia Putra, Dava Agus Pratama Putra, Dede Satria Putri Lista Samsiatun Putri Maudy Puspitasari Putri Yasmin Nurul Azizah Tandean Putri, Devana Yulia Qomariah Nur Mujahidah Rabbani, Jundyah Zahrah Rafifah, Rifda Asla Rahayu, Yustin Rahman, Zidan Kurnia Rakha Hadimulya Ramadhani, Abdullah Azzam Ramadlani, Muhammad Tsalis Raras Nurul Nardiyono Rehany Rizkyawati Reinand Afwan Jani Renisa Hafsyah Salsabila Reza Diva Primadani Riskya Vernanda Pratama Risma Ratna Safira Riza Maulana Rizky, M. Azidan Rizma Nadia Putri Rohadatul Aisy Romadhona, Azizah Rusli, Nurhikma Binti Sabela, Melani Sabilatul Jannah Sabilillah, Syahidah Sahidi, Syifa Nurnisa Saifuddin Amin Saifudin Salsabil Fadiyah Salsabila Tarivita Putri Salsabilla, Alfina Saputri, Nurfitri Rodhiyati Sari, Wahyu Nur Sinta Sativara, Putri Rahayuningtyas Satria Putra, Dede Savna Cindy Claudia Savnabilla Ristrian Zulfaany Sayed Akhyar Sefira Dona Puspita Septia Dinar Robbi'ah Septiana Mega Agustin Serly Tiara Amani Zulfa Shahbal, Ammar Ali Shandy Muslikah Zulfa Shava Gita Franzischa Shine Afiatun Jannah Sholekhah, Syafira Dewi Silfi Azaroh Fatla Humairoh Siti Fatimah Sondos Jehad Shnewra Sovia Dewi Maulita Sri Mawarni Suharjianto Sukmaningtyas, Anisa Nur Izzati Sulchan Ainur Ramadhan Susanto, Atikah Septiani Susi Nur Romandhoni Susi Tri Susanti Syaban Al Musyaffa Ibnu Ahmad Syahroni, Asma Syakira, S Syamilah Syarifuddin, Farha Sya`banurrahman, Rifqi Syifa Nurnisa Sahidi Syifa Nurnisa Sahidi Tafana Dewi Kushandarini Tamami, Riza Taqnaing, T Taskia Uswatun Khasanah Tawakal Maiwa Al-Hakim Teranggano, Haula Tifanni Lovely Tiffani Lovely Tilome, Zaidan Bagus Hikmatiyar Tio Arimba Yonata Tsamaroh Nafiah Tsamaroh Nafiah Tsania Putri Raikhana Ulwan, Abdullah Nasih Usamah Abdurrahman Utami, Anisa Nur Vannisa Yunanda Aiiya Ramadanti Veri Dwi Adiningsih Vika Rosalia Agustin Vita Ayu Mei Kusuma Voni Nilla Agustin Wahyu Nurfitriani Widodo Wibowo, Hendra Widiyanto Wiseno, Sekar Galuh Putri Yan Sen Utama Putra Yaqin, Iqbal Nurul Yasna Silmi Zhahira Yeti Dahliana Yudha Pratama, Kukuh Yuliana Habibi Yumna, Hayatul Yusuf, Muhammad Azmi Zaandya Fauziah Nur Hidayat Zahra Aulia Ramadhani Zahra Raudhotul Janah Zakiyyah Laili Maghfirah Zianissa Amalia Putri Zidan Muhammad Fadhil Zidha Khira Himmah Zidha Khira Himmah Zulfikar Zulfikar Zulgitya, Ardisa Retnanda Syifa ⁠Endang Wahyuningsih