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All Journal ILMU USHULUDDIN Jurnal Harkat : Media Komunikasi Gender Refleksi: Jurnal Kajian Agama dan Filsafat Jurnal KALAM JOURNAL OF QUR'AN AND HADITH STUDIES Jurnal Theologia Journal of Mathematics Education and Application (JMEA) Al-Tahrir: Jurnal Pemikiran Islam Fokus Bisnis Potensia Al-Jami'ah: Journal of Islamic Studies Episteme: Jurnal Pengembangan Ilmu Keislaman Ta'allum: Jurnal Pendidikan Islam KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN Musawa : Jurnal Studi Gender dan Islam Jurnal Dakwah: Media Komunikasi dan Dakwah AL QUDS : Jurnal Studi Alquran dan Hadis Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Nun : Jurnal Studi Alquran dan Tafsir di Nusantara Jurnal Ilmiah Keperawatan (Scientific Journal of Nursing) Journal of Economic, Management, Accounting and Technology (JEMATech) Jurnal Ulunnuha SUHUF: Jurnal Pengkajian Al-Qur'an dan Budaya Jurnal Penelitian Ascarya: Journal of Islamic Science, Culture and Social Studies Hamalatul Qur'an : Jurnal Ilmu Ilmu Al-Qur'an el-Jizya: Jurnal Ekonomi Islam QOF: Jurnal Studi Al-Qur'an dan Tafsir Al-Mufassir : Jurnal ilmu Al Quran, Tafsir dan Studi Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Jurnal Pengabdian Masyarakat Bhinneka Haga: Jurnal Pengabdian Kepada Masyarakat Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir Jurnal Ilmu Kesehatan MAKIA Jurnal HUMANIS DUNIA KEPERAWATAN: JURNAL KEPERAWATAN DAN KESEHATAN Journal of Rural Community Nursing Practice Social Science Academic Journal of Innovative and Creativity Jurnal Pengembangan Potensi Laboratorium Epistemé: Jurnal Pengembangan Ilmu Keislaman Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin Jurnal Medika: Medika IJED: International Journal of Economy Development Research Jurnal Pengabdian Masyarakat Mentari Journal of Rural Community Nursing Practice Ta'allum: Jurnal Pendidikan Islam PALASTREN: Jurnal Studi Gender Jurnal Kajian Hukum dan Sosial Studia Quranika: Jurnal Studi Quran
Ahmad Zainal Abidin
Universitas Islam Negeri Sayyid Ali Rahmatullah Tulungagung
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Beberapa Isu Teologi dan Syari’ah dalam Perspektif Islam dan Agama Samawi Lainnya: Studi Kasus Pemikiran M. Quraish Shihab Ahmad Zainal Abidin; Thoriqul Aziz; Dewi Charisun Chayati
JOURNAL OF QUR'AN AND HADITH STUDIES Vol 9, No 2 (2020)
Publisher : Qur'an and Hadith Academic Society

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/quhas.v9i2.16951

Abstract

This article discusses the comparison of  Islamic perspective and other religious perspectives regarding  some theological and sharia issues, taking Quraish Shihab’s thought as a case in point. Using a descriptive-analytic method, this study answers how his thoughts about some issues of theology and shari’a are similar with or different from other religious perspectives. This article finds that the theological and sharia themes that are carried by M. Quraish Shihab are related to texts such as in other religions, especially through the theme of unifying God, respecting for others, establishing prayer, prohibition of killing and doing heinous, qishāsh law, fasting, spirituality, and alms. Intertextual thinking is useful for bringing together interfaith themes that emphasize the unity of sources and the close relation of religions to one another.
EPISTEMOLOGI TAFSIR AL-QURAN FARID ESACK Ahmad Zainal Abidin
Jurnal Theologia Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.314

Abstract

Abstract: Epistemologi cally speaking, Esack’s herme¬neu-tics is based on reception hermeneutics which is populer in the hand of Biblical hermenut, Fran¬cis Shcussler-Fiorenza. In this herme¬neutics, the truth of the holy books are seen in an eye of how far can the hermeneutics solve the actual human problems. This is wholly different from that of revelationist who put very huge burden on the discourse on God and how is He present and being involve in the world. Some other hermeneuts also contributed in a different level. In his hermeneutics, Esack put the three basic elements of hermeneutics namely the text-its author, inter-preters, and an on going interpreta¬tive activity itself. His basic assumption is a particular, contextual and practical inter¬pretation. In South Africa’s context, Esack tried to transform the context of oppression and dehumanization by apartheid into a critical interpretative model. This thought is based on a non prophetic human experience which is ba¬sically interpretative and socially-culturally contex¬tual. By this, it is impossible to sustain the existence of a static, universal, united and free-value interpretation. Reversally, this pursued a contextual-particular, temporal and “bias” interpretation. Abstrak: Pembicaraan secara epistemologis, hermeneutika Farid Esack berdasarkan pada hermeneutika resepsi yang populer di tangan ahli hermeneutika Biblikal, Francis Shcussler-Fiorenza. Dalam hermeneutika ini, kebenaran dari kitab-kitab suci dilihat dari sebuah pandangan sejauh mana bisa hermeneutika memecahkan persoalan-persoalan manusia aktual. Secara keseluruhan ini berbeda dari pewahyu yang meletakkan sangat besar dalam wacana tentang Tuhan dan bagaimana Dia menghadirkan dan terlibat di dunia ini. Beberapa hermeneutika yang lain juga berkontribusi pada level yang berbeda. Dalam hermeneutikanya, Esack me¬nempat¬kan tiga unsur dasar hermeneutika, yaitu pengarang teks itu sendiri, penafsir, dan berlanjut pada aktivitas interpretatif sendiri. Asumsi dasarnya adalah partikular, kontekstual dan interpretasi praktis. Dalam konteks Afrika Selatan, Esack mencoba mentransformasi konteks penindasan dan dehumanisasi oleh apartheid [politik pemisahan pen¬duduk yang bukan berkulit putih di Republik Afrika Selatan] ke dalam sebuah model interpretatif kritis. Pemikiran ini berdasarkan pada pengalaman manusia yang non profetik yang pada dasarnya merupakan konteks interpretatif dan kontekstual secara sosio-kultural. Melalui ini memungkinkan untuk mempertahankan eksistensi statik, universal, keutuhan, dan interpretasi bebas nilai. Sebaliknya, ini berlanjut ke sebuah konteks-partikular, interpretasi “bias” dan temporal. Keywords: Reception hermeneutics, Present Context, Contex-tual-practical Interpretation
MODERATE INTERPRETATION OF SHALEH DARAT IN HIS FAYḌ AL-RAḤMĀN Ahmad Zainal Abidin; Thoriqul Aziz
Jurnal Theologia Vol 30, No 1 (2019)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2019.30.1.3197

Abstract

In Indonesia context, the study of Quranic Exegesis has two groups of opposite interpretations: Interpretations that are too based on the outer meaning of the text and interpretations rely more on the inner meaning of the text. Generally speaking, a balanced and moderate interpretation is an interpretation that combines the two meanings. The moderate commentators are those who do not deny the meaning of one from another. The style of interpretation of Shaleh Darat seems to combine the two meanings. This research uses descriptive-analytic method by trying to find the pattern and embodiment of moderate Interpretations in his work, Fayḍ al-Raḥmān. From the study of his work, this study found: 1) Shaleh Darat has a tendency to moderate interpretation of the Qur’an with the characteristics of fairness, balance, and tolerance. 2) His moderate interpretations appear in some verses regarding sharia and mu'amalah fields.
PROBLEMATIKA PEMBELAJARAN AL-QUR’AN DI ERA INDUSTRI DALAM KONTEKS INDONESIA Dewi Ratnawati; Ahmad Zainal Abidin; Eko Zulfikar
POTENSIA: Jurnal Kependidikan Islam Vol 6, No 1 (2020): Juni
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/potensia.v6i1.8624

Abstract

There are at least two factors that trigger problems in the Qur`an learning in the industrial era 4.0: the rejection of changes that occur in educators and acceptance of changes, but the available technological infrastructure cannot support learning of the Qur`an into the realm of education in the era industry 4.0. This resulted in failure in learning the Qur`an. The manifestations of this failure are in the form of unsuccessful character building for students to have Qur`anic characters, fading love of students for the Qur`an, loss of students' polite behavior, and limited material received only limited to cognitive knowledge without performance abilities. By using the descriptive-explorative method, this paper produces findings that the problems of learning the Qur`an in the industrial era, namely: the use of the Qur`an learning method which is monotonous, the learning strategy of the Qur`an is not yet right, the lack of facilities. infrastructure that supports learning Qur`an, there has not been any transformation and innovation of the Qur`an learning that takes advantage of technological sophistication, the lack of professional educators, and lack of support from the environment for the realization of a triple education center.
FINDING OUT THE AUTHENTICITY OF THE FITRAH OF ISLAM TOWARD THE M. QURAISH SHIHAB’S THOUGHT Ahmad Zainal Abidin
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 13 No 1 (2018)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2018.13.1.263-287

Abstract

There are several primary questions which can lead to asking about the religious urgency related to the mankind’s life. “Is it available for a man to escape from the existence of religion?” “Why does a man need a religion? Why should Islam be born as a religion?” These questions are answered by M. Quraish Shihab based on his commentary. He stated that to have a belief for a man is a nature. While the reason that brings Islam as a fitrah religion is, it is a belief which was brought by the last prophet: Muhammad (PBUH). The focus of this research is ‘how is the authenticity of the Islamic concept as the fitrah religion according to M. Quraish Shihab?’ This study aimed to analyze the perspective of M. Quraish Shihab as a fitrah religion based on the Qur’an, which points out to take any information about the authenticity of the concept of Islam as a fitrah religion. This research implements library research which applied hermeneutics method. The theory of Fazlur Rahman is used here, which strengthens to the double movement theory on tracking either the authenticity of the message or moral ideal as what outlined in Tafsir Al-Mishbah. Based on the research, it is concluded that the authentic meaning of the concept of Islam as a fitrah religion according to the Quraish Shihab is an exclusive belief and a positive behavior. All prophets are Muslims, but all humans alive after Prophet Muhammad should embrace Islam as part of their submission form to Allah by voluntary and peaceful ways. Non-Muslims should be persuasively introduced to Islam. Because do not embrace Islam not only ignoring fitrah but also denying Muhammad as the last prophet. Nevertheless, M. Quraish Shihab considers it’s important for Muslims to respect other religions in order to maintain social justice by living in peace, mutual understanding and cooperation without sacrificing their faith.
TAFSIR MODERAT KONSEP JIHAD DALAM PERSPEKTIF M. QURAISH SHIHAB Thoriqul Aziz & Ahmad Zainal Abidin
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5 No 2 (2017): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2017.5.2.461-484

Abstract

Jihad was often misinterpreted by some groups. The radical group understands jihad only as the extent of the physical warfare of arms; while liberal one understands jihad only as fighting against the passions and temptations of Satan to deny another form and meaning of jihad. Jihad should be interpreted in accordance with the context. Among the interpretations from these groups appear moderate group. One of the tafsir works of jihad with the moderate character was Tafsir al-Mishbah by M. Quraish Shihab. This study found: (1) the meaning of jihad was to devote all the abilities/to bear sacrifices and truth. Those two meanings included: a) the object and target of jihad, includingjihad against lust, jihad against satan, jihad against unbelievers, against thepolytheist and jihad against the hypocrites, b) the means of jihad, encompassingjihad which appropriate with the circumstances of the development of scienceand technology, jihad with property, jihad with the soul, the jihad with energy,jihad with the mind , jihad with heart, jihad with oral, jihad with writing,jihad with emotion, jihad with al-Qur’an, jihad with war (taking up arms),jihad with time, and jihad with knowledge, c) forms of jihad, including: jihadof scientist with the use of his knowledge, of employee with his or her goodwork, of teachers with their perfect teaching, of the leaders with their justice,of the businessman with his honest, of the gun carrier with the conquest ofthe oppressive enemies. (2) the interpretation of jihad by M. Quraish Shihab found its relevance in Indonesia. Jihad in Indonesia would be directed to jihad in the social, education and economic fields.
NEW MEANING OF I'JÂZ AL-QUR`ÂN IN M. QURAISH SHIHAB'S THINKING Mochamad Choirul Musyafa; Ahmad Zainal Abidin
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 9 No 1 (2021): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2021.9.01.1-28

Abstract

Abstract The meaning of I’jaz underwent development in the hand of Quran believers. Quraish Shihab, one of Indonesia mufassir said that the Holy Quran and its miracles do not know the limit of time and space. In ‘Ulûm al-Qur`ân, the speciality which is owned by the Holy Quran is its miracle’s aspects. Those aspects include the spects of its literary, law and creed, science and unseen signals. According to Quraish Shihab, the speciality of the Holy Quran is divided into two; miracles and privileges. For him, the miracle’s aspects of the Holy Quran are literary aspects, scientific and unseen signals. While the privilege of the Holy Koran are another things which are not included in the Holy Koran’s miracles. The things under consideration to say about the miracle of the Holy Quran is that the Prophet Muhammad is an ummî, social circumstances of the Arab community when The Holy Koran was revealed and the type of the Holy Quran’s gradual revelation in some years. Keywords: I’jaz, Miracle, Privilege, Ummi Abstrak Makna I'jaz mengalami perkembangan di tangan orang-orang yang mengimani Al-Quran. Quraish Shihab sebagai salah satu mufassir Indonesia mengatakan bahwa Alquran dan mukjizatnya tidak menegenal batas waktu dan ruang. Dalam ‘Ulûm Al-Quran, kekhasan yang dimiliki oleh Al-Quran adalah aspek i’jaz-nya. Aspek itu meliputi sastra, hukum dan kepercayaan, sains dan isyarat gaib. Menurut Quraish Shihab, kekhasan atau spesialisasi Al-Quran dibagi menjadi dua; keajaiban dan hak istimewa. Baginya, aspek mukjizat Al-Quran adalah aspek sastra, ilmiah dan berita gaib. Sementara keistimewaan Alquran adalah aspek lain yang tidak termasuk dalam mukjizat Alquran. Hal-hal yang mesti dipertimbangkan untuk mengatakan tentang realitas mukjizat Al-Quran adalah bahwa Nabi Muhammad SAW tidak bisa baca tulis (ummî), keadaan sosial jahiliyyah masyarakat Arab ketika Al-Quran diturunkan dan pola pewahyuan Al-Quran bertahap dalam beberapa tahun. Kata kunci: I'jaz, Keajaiban, Keistimewaan, Ummi
Tafsi>r al-Qummi> dan Politik: Telaah atas Kecenderungan Tasyayyu’ dalam Penafsiran Surat al-Baqarah Ahmad Zainal Abidin
AL-TAHRIR Vol 16, No 2 (2016): ISLAM DAN POLITIK
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v16i2.483

Abstract

Abstract: Nearly All muslims  agree on the unity of the Qur’an. Nevertheless, this unity could not guarantee uniformity of  interpretation. The differences on  background of readers and interpreters may result in different interpretation. Tafsi>r al-Qummi>, as one of Shia Imamate’s books of exegesis which appears in certain mileu might reflect a tendency to take political attitude such as tashayyu’ or to glorify Ali and his descendants. Such a tendency can be viewed through comparing the method of takwil used by al-Qummi>  and Tafsir Kementerian Agama in understanding particular verses affirming the prominence of Ali and his descendants. Takwil is conducted through putting verses with general meaning into another meaning that affirms the excellency of Ali and his descendants or putting their opponents as victims. This type of takwil could be traced back on the mileu in which al-Qummi> lived and interacted with the opponent schools at that time. This research shows that interpretation is mere expression of competition among readers in order to obtain superiority among others.    الملخص: المسلمون علي وشك الإتفاق بوحدة القران. ولكن لا يضمن هذا علي وحدة تفسيره. إختلاف التفسير باختلاف موقف خلفية المفسرين له. علي سبيل المثال، التفسير القمي يعتبر من التفاسير القراني الصادر عن البيئة والظروف الذي يعكس الميل إلي التشيع أي التمجيد بموقف علي رضي الله عنه وذريته. يمكن رؤية هذا الإتجاه التشيع من خلال الأساليب المستخدمة في تأويل بعض الأيات القرانية حيث أكد علي عظمة علي رضي الله عنه وذريته. بالدراسة المقارنة بين التفسير القمي  وتفسير وزارة الشؤن الدينية (kementerian agama)، ظهرأنه يتم التأويل في التفسير القمي  بوضع الأيات ذات المعني العامة إلي معني المشير إلي عظمة علي رضي الله عنه وذريته. أوالعكس، يؤلها إلي المعني الخاص بوضع المعارضين لعلِي رضي الله عنه وذريته كضحية. يمكن أن يعزو هذا النوع من نمط التفسير إلي البيئة التي يعيش فيه القمي ويتفاعل بالمذاهب الماعكس في ذلك العصر. ويوضح هذا البحث أيضا، أن التفسيرات هي مجرد تعبيرات حول واقع المنافسة بين القارء للحصول على ميزة تجاه المجموعات الأخرى.Abstrak: Umat Islam hampir sepakat akan kesatuan al-Qur’an. Namun demikian, kesatuan ini tidak menjamin adanya kesatuan tafsir. Perbedaan latar belakang penafsir menyebabkan perbedaan penafsiran. Tafsi>r al-Qummi> sebagai sebuah tafsir Syi’ah Imamiyyah yang muncul dalam miliu tertentu merefleksikan suatu  kecenderungan politik tashayyu’ atau sikap mengagungkan Ali dan keturunannya.  Kecenderungan tashayyu’ ini dapat dilihat melalui metode takwil yang ia gunakan untuk memahami ayat-ayat guna menegaskan keagungan ‘Ali dan keturunannya. Hal ini diketahui dengan studi komparatif terhadap Tafsir Kementerian Agama.  Takwilnya dilakukan dengan meletakkan ayat-ayat yang bermakna umum ke dalam makna yang menegaskan keagungan Ali dan keturunannya atau sebaliknya ditakwil ke dalam makna yang menempatkan lawan-lawan Ali dan keturunannya sebagai korban. Pola takwil semacam ini dapat dilacak ke dalam lingkungan al-Qummi dimana ia hidup dan berinteraksi dengan lawan-lawan madzhabnya pada masa itu. Penelitian ini juga menunjukkan bahwa interpretasi hanyalah semata-mata expressi tentang realitas kompetisi antara pembaca untuk memperoleh keunggulan dibanding kelompok lain.
ETIKA BERDAKWAH DI ERA INDUSTRI 4.0 (Tinjauan Dalam Normativitas Al-Qur’an Dan Hadis) Eko Zulfikar; Ahmad Zainal Abidin
Jurnal Dakwah: Media Komunikasi dan Dakwah Vol 20, No 1 (2019)
Publisher : Fakultas Dakwah dan Komunikasi UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jd.1418

Abstract

AbstrakSetiap umat Islam pada dasarnya memiliki kewajiban untuk berdakwah. Namun dalam mengemban dakwah ini, berbagai problema muncul di era industri 4.0 sebagai tuntutan perkembangan zaman, seperti ilmu pengetahuan, teknologi, globalisasi, dan informasi. Oleh karena itu, dalam berdakwah dibutuhkan sebuah kode etik demi suksesnya kegiatan dakwah yang dilakukan para da’i. Tulisan ini akan mengintroduksi bagaimana etika dalam berdakwah yang disarikan al-Qur’an dan hadis dalam mengarungi perkembangan zaman di era industri 4.0. Dengan menggunakan metode tematik, didapati kesimpulan bahwa paling tidak ada lima etika dalam berdakwah, yaitu; niat ikhlas karena mengharap ridha Allah, menjadi uswatun hasanah, menggunakan retorika jelas dan lemah-lembut, berperilaku sabar, dan bersedia melakukan dakwah secara berjamaah.AbstractEvery Muslim basically has an obligation to preach. But in carrying out this da’wah, various problems emerged in the industrial era 4.0 as the demands of the times, such as science, technology, globalization, and information. Therefore, in da’wah a code of ethics is needed for the success of preaching activities carried out by preachers. This paper will introduce how ethics in da’wah summarized by the Qur’an and hadith in navigating the development of the times in the industrial era 4.0. By using thematic methods, it was concluded that there are at least five ethics in da’wah, namely; sincere intentions because he hopes for God’s pleasure, becomes uswatun hasanah, uses clear and gentle rhetoric, behaves patiently, and is willing to preach in congregation.ETIKA BERDAKWAH DI ERA INDUSTRI 4.0(Tinjauan Dalam Normativitas Al-Qur’an Dan Hadis)
Dukungan Penafsiran Sufistik al-Qur’an terhadap Emotional Spiritual Quotient (ESQ) Thoriqul Aziz; Ahmad Zainal Abidin
ILMU USHULUDDIN Volume 6, Nomor 1, Januari 2019
Publisher : Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (519.737 KB) | DOI: 10.15408/iu.v6i1.13853

Abstract

In classical Sufistic interpretation, it was taught about how to cultivate one's heart. This is done so that a servant can interact directly with Him. While in the modern world today it is taught about the Emotional Spiritual Quotient (ESQ) which incidentally has the same basis in the management of "emotion" and "heart" as a means to achieve success in the world and the hereafter. Between Sufistic interpretation and ESQ there is a close relationship. By using descriptive-analytical methods, this article finds that Sufistic interpretation has direction, orientation and goals that are in line with ESQ. Sufistically, there is a Qur'anic interpretation that can be used as a medium to increase emotional and spiritual skills (ESQ). In the context of Sufism practices, a very real contribution is found that one's level of religiousness is in line and closely related to one's ESQ. 
Co-Authors A, Niken Yuli Abidin, Alhadi Zaenal Agus Eko Sujianto Ahmad Saddad Ahmadi, Imam Aksin Wijaya Al Faqih, Mohamad Roni Al-Khanafi, M. Imam Sanusi Alfaqih, Mohamad Roni Ardianti, Ikha Astuti, Niken Yuli Aziz, Thoriqul Aziz, Thoriqul Azizah, Suci Midsyahri Budiani Kusumaningrum Chayati, Dewi Charisun Dewi Charisun Chayati Dewi Ratnawati Dewi Ratnawati Dewi Ratnawati Dewi Ratnawati Efendi, Yusuf Eko Zulfikar F, Yuzita Nur Fadila Ikke Nuralita Fahma Maulida Fahmi Muhammad Fardan Mahmudatul Imamah Fathi, Muhammad Alya Fato, Adri Ferawati Gita Puspa Artiani, Gita Puspa Guntoro Hariastuti, Fela Putri Hariyaty, Hariyaty Husnul Amira Ikhwanudin, Angga Herviona Imam Ahmadi Imam Fuadi Indianti, Cindi Irfan, Abdul Aziz Julianto, Errix Kristian K, Fitria Rizky Khair, Alfath Khayudin, Bayu Akbar Kojin Kurniati, Mei Fitria Kurniawati, Fitria Rizky Lutfatul Husna Melati Almatu Sholikah Melsandi, Shinta Elsa Miftakhul Huda Mochamad Choirul Musyafa Mufidah, Ainul Muhammad Hidayat Muhammad Ridho Muhammad, Fahmi Musyafa, Mochamad Choirul Nafiah, Muthmainnatun Nur Kholis Nurain, N. Nurfitriani, Yuzita Nurul Fadhilah Nurul Hidayat Oktanuriawan, Jefry Pramesti, Adhe Anniza Rahmawati, Andin Ajeng Ratnawati, Dewi Rika Yuli Wulansari Rizqa Ahmadi Rofiah, Karinatur Rofi’ah, Karinatur rosyida amalia Rosyida Amalia RSN, Frenty Salamah Noorhidayati Saraswati8, , Devi Endah Siti Helmyati Sulistiawati, Hemi Sulistyo, Angger Anugerah Hadi Sulistyorini Suryani, Renita Dwi Suyoto Suyoto Syaifudin, Muh Taufiqurrahim, Taufiqurrohim Taufiqurrohim Taufiqurrahim Thoriqul Aziz Thoriqul Aziz Thoriqul Aziz Thoriqul Aziz Thoriqul Aziz Widadi, Nurul Winita, Asri Yusuf Efendi Zunita Lut Fiana Pangesti Zunita Lutfiana Pangesti