El-Adabi: Jurnal Studi Islam https://jurnal.stainidaeladabi.ac.id/index.php/eladabi <p><strong>EL-Adabi: Jurnal Studi Islam</strong> merupakan jurnal yang diterbitkan oleh Lembaga Penelitian dan Pengabdian pada Masyarakat (LPPM) STAI Nida El-Adabi. <strong>EL-Adabi: Jurnal Studi Islam </strong>memiliki fokus pada bidang Studi Islam. <strong>EL-Adabi: Jurnal Studi Islam </strong> mengundang Bapak / Ibu Peneliti (Akademisi) untuk mempublikasikan hasil penulisan karya ilmiah terbaiknya, yang terbit tiap bulan Juni dan Desember.</p> LPPM STAI Nida El-Adabi en-US El-Adabi: Jurnal Studi Islam 2964-0679 KOMUNIKASI ANTI KEKERASAN BERBASIS ISLAM DALAM PENANGGULANGAN KEKERASAN ANTARSISWA DI SMP MUHAMMADIYAH PABUARAN BOGOR https://jurnal.stainidaeladabi.ac.id/index.php/eladabi/article/view/346 <p><em>This study explores Islamic-based nonviolent communication in addressing student-on-student violence at SMP Muhammadiyah Pabuaran, Bogor. The background of the research lies in the rising number of violence cases in school environments, prompting the need for a preventive approach rooted in Islamic values. The aim of this research is to uncover the practice of nonviolent communication from an Islamic perspective as implemented by the school in guiding students. The primary theoretical framework used is Marshall Rosenberg’s theory of nonviolent communication, examined through Islamic principles such as riyadhah (habit formation through compassion), uswah (role-modeling in brotherhood), mauizah (noble character), sermons, conflict-free interaction, and educational and Islamic disciplinary methods. This research employs a qualitative method using Edmund Husserl’s phenomenological approach to understand the subjective experiences of the involved parties. Data collection techniques include in-depth interviews and observations involving the principal, student guidance teachers, and parents. The findings indicate that a communication approach based on empathy, sincerity, and exemplary Islamic behavior effectively reduces conflict intensity and fosters more harmonious social relationships among students. The implication of this study suggests that integrating nonviolent communication with Islamic values can serve as an effective model for character education and violence prevention in schools.</em></p> Ellys Lestari Pambayun Idris Nabila Nur Uswatun Hasanah Asmawati Indi Fatimah Az-Zahrah Copyright (c) 2025 El-Adabi: Jurnal Studi Islam 2026-01-18 2026-01-18 4 2 112 125 10.59166/el-adabi.v4i2.346 REKONTRUKSI PEMAHAMAN HADIS TENTANG LARANGAN DAN KEBOLEHAN MEMINTA RUQYAH DALAM PERSPEKTIF SOSIO-HISTORIS https://jurnal.stainidaeladabi.ac.id/index.php/eladabi/article/view/358 <p><em>Debates surrounding the practice of ruqyah as a healing method remain a dynamic discourse within Muslim societies. These differing views largely stem from textual interpretations of the Prophet’s hadiths, particularly those concerning the prohibition and permissibility of ruqyah. Some groups adopt a highly cautious stance by discouraging requests for ruqyah, while others regard it as a necessary form of spiritual effort in seeking healing. This study aims to analyze the authenticity of hadiths related to ruqyah and to examine their socio-historical context in order to achieve a comprehensive and balanced understanding. This research employs a descriptive–explanatory approach using library research methods. The primary data consist of hadiths on ruqyah, which are analyzed through hadith criticism and interpreted by considering the socio-cultural background of pre-Islamic Arabian society and the prophetic era. The findings indicate that the prohibition of ruqyah in certain hadiths refers specifically to incantations containing elements of polytheism, as practiced in pre-Islamic shamanistic traditions. Conversely, ruqyah that is free from polytheistic elements, utilizes verses of the Qur’an, and consists of supplications directed solely to Allah is deemed permissible. Thus, the Prophet Muhammad (peace be upon him) did not abolish the practice of ruqyah, but rather reformed and reoriented it in accordance with the principle of tawḥīd. These findings underscore the importance of a socio-historical approach in understanding hadiths on ruqyah in a contextual and applicable manner.</em></p> Tubagus Eling Kinayungan Mohammad Syifa Amin Widigdo Copyright (c) 2025 El-Adabi: Jurnal Studi Islam 2026-01-19 2026-01-19 4 2 126 142 10.59166/el-adabi.v4i2.358 PROSES PENGURUSAN SERTIFIKASI TANAH WAKAF DI KABUPATEN SUKOHARJO DAN KABUPATEN KARANGANYAR https://jurnal.stainidaeladabi.ac.id/index.php/eladabi/article/view/359 <p><em>Waqf during the time of the Prophet and the Caliph was able to solve social problems such as poverty, In this modern era, the management of waqf that occurs among the community has not been fully carried out in an orderly and effective manner. Waqf property in the form of land that is not properly maintained, or even changed hands to other parties illegally. Problems in the management of waqf land certificates are caused by a combination of various factors, such as low public understanding, bureaucratic complexity, legality issues, limited resources, and lack of synergy among related institutions. This study aims to analyze these problems, by looking at the practice of waqf land certification services by the government through authorized agencies, whether in service practice there is good governance, which should be the solution to the current problem. This study uses data collection with participatory observation, where the researcher is involved in the object being studied. The results of the study explained that the process of managing waqf land certification in Karanganyar Regency, Central Java Province is very easy and fast, which is about 6 (six months) using the One-Stop Integrated Waqf Service System. This happens, of course, because of the cooperation and good communication between the Ministry of Religion and the Ministry of ATR</em>/ <em>BPN Karanagnyar Regency, Central Java Province. Meanwhile, the process of managing land certification in Sukoharjo Regency takes a very long time, namely 1 (one) year and 9 (nine) months. </em></p> Moh Khoirul Anam Anam Nurul Fitroh Copyright (c) 2025 El-Adabi: Jurnal Studi Islam 2026-01-23 2026-01-23 4 2 143 156 10.59166/el-adabi.v4i2.359