DAAR EL-KAMIL: Multidisciplinary Journal
DAAR EL-KAMIL: Multidisciplinary Journal aims to provide a reputable academic platform for the publication of high-quality, original research and critical scholarship that advances knowledge across multidisciplinary and interdisciplinary domains. The journal seeks to bridge theoretical inquiry and practical application, particularly in addressing contemporary challenges in education, society, and sustainable development within developing and emerging contexts. The journal welcomes empirical research, theoretical papers, and critical reviews that contribute to the advancement of knowledge in, but not limited to, the following areas: Education and Educational Management: educational leadership, policy, curriculum innovation, learning strategies, and institutional governance. Islamic Studies and Applied Islamic Thought: contemporary Islamic discourse, Islamic leadership, ethics, and the application of Islamic principles in modern contexts. Economics, Business, and Entrepreneurship: Islamic economics, digital business, SMEs development, financial inclusion, and innovation-driven entrepreneurship. Social Sciences and Cultural Studies: social transformation, community dynamics, communication, and cultural practices in contemporary societies. Technology and Digital Innovation in Education: artificial intelligence in education, digital learning environments, educational technology, and data-driven decision-making. Community Development and Social Empowerment: community-based research, social entrepreneurship, empowerment strategies, and sustainable development initiatives. The journal particularly encourages contributions that adopt multidisciplinary and interdisciplinary approaches, integrating perspectives across fields to generate holistic insights and innovative solutions. Emphasis is placed on research that demonstrates methodological rigor, contextual relevance, and practical implications for policy, institutional development, and societal impact. By fostering collaboration among scholars, practitioners, and policymakers, DAAR EL-KAMIL: Multidisciplinary Journal aspires to contribute to the global academic discourse while amplifying voices and perspectives from developing countries.
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<![CDATA[Approaches to Understanding Hadiths on Wearing Garments Below the Ankles (A Study of Mukhtalif al-Hadith) ]]>
<![CDATA[Zaenal Arifin]]>;
<![CDATA[Rahmat Zubandi Thahir]]>;
<![CDATA[Ahmad Fawaid]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[This study examines approaches to understanding hadiths concerning the practice of wearing garments below the ankles (isbāl) through the framework of mukhtalif al-hadith. The issue of isbāl has generated diverse scholarly interpretations due to the presence of seemingly divergent prophetic narrations, some of which convey unconditional prohibition while others explicitly link the prohibition to moral intentions such as arrogance and pride. This research employs a qualitative library-based methodology, analyzing primary hadith collections alongside classical and contemporary scholarly works to explore patterns of interpretation and methodological reasoning.The findings reveal that hadiths on isbāl can be classified into two main textual categories: unconditional prohibitions and intention-based condemnations. Divergent legal conclusions among scholars are shown to stem primarily from methodological orientations rather than from disagreements over hadith authenticity. Scholars adopting literal-textual approaches tend to uphold a general prohibition, whereas those employing contextual and reconciliatory methods emphasize harmonization (al-jam‘ wa al-tawfīq) by interpreting the narrations within their ethical and socio-historical contexts.This study further demonstrates that ethical orientation emerges as the central interpretive outcome of isbāl hadiths. The prophetic guidance consistently prioritizes moral values such as humility, social equality, and the avoidance of arrogance over rigid formal regulation of dress length. By integrating textual classification, methodological analysis, and ethical interpretation, this research contributes to contemporary hadith studies by offering a coherent framework for addressing cases of mukhtalif al-hadith and reinforcing the relevance of ethical coherence in responsible and contextual hadith interpretation.]]>
<![CDATA[The Sociological Approach in Qur’anic Interpretation: An Analysis of Fazlur Rahman’s Double Movement Method ]]>
<![CDATA[Abd Wahid]]>;
<![CDATA[Usman]]>;
<![CDATA[Ahmad Fawaid]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[This study aims to analyze the sociological approach in Qur’anic interpretation through the double movement method developed by Fazlur Rahman. The focus of the study is directed toward three main issues: first, the methodological framework of the double movement in the process of Qur’anic interpretation; second, the ways in which this method represents a sociological approach to the Qur’an; and third, the extent to which the double movement method is relevant for analyzing contemporary social problems. This research employs a qualitative approach with a library-based research design, using primary data from Fazlur Rahman’s works and scholarly journal articles that discuss contextual and social approaches to Qur’anic interpretation. Data analysis is conducted through descriptive-analytical techniques and contextual hermeneutical analysis. The findings indicate that the double movement method has a systematic methodological framework, consisting of an interpretive movement from the socio-historical context of revelation toward the formulation of universal moral principles, followed by an applicative movement that projects these principles into contemporary social contexts. This method represents a sociological approach to the Qur’an by emphasizing the analysis of social realities as a fundamental basis for understanding the text, thereby positioning the Qur’an as a revelation that actively engages with human social problems. Furthermore, the double movement method is highly relevant for analyzing various modern social issues, such as social justice, pluralism, gender relations, and public ethics, as it effectively bridges the normative values of the Qur’an with the dynamics of modern society.]]>
<![CDATA[PANDALUNGAN AS A MEETING POINT: THE INTERACTION OF ISLAMIC ECONOMY AND DA'WAH IN LOCAL HISTORY ]]>
<![CDATA[Mahfufatur Rosidah]]>;
<![CDATA[Ahmad Halid]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[This study aims to examine the role of the Pandalungan area as a center of interaction between economic activities and the spread of Islamic da'wah in the perspective of local history. With a qualitative approach through historical studies, this research utilizes sources from literature, interviews with community leaders, and observations of historical sites. The findings of the study revealed that trade routes function as an effective means in the process of Islamization, where Muslim traders play the role of spreading da'wah through ethical business principles and social interaction. Da'wah in this community takes place culturally, adaptively, and without confrontation. The Pandalungan people integrated Islam into their local traditions, resulting in a distinctive and contextual form of Islam. The study emphasizes the importance of cultural- and economic-based da'wah strategies in the success of past Islamization, which remains relevant in the current situation.]]>
<![CDATA[Linguistic Approach in the Qur’an Al-I‘jāz al-Bayānī ]]>
<![CDATA[Madlubur Rhisky]]>;
<![CDATA[Muhammad Eko Arief Wijaksono]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[This study examines al-i‘jāz al-bayānī of the Qur’an through a linguistic approach in order to demonstrate how linguistic features function as a core element of Qur’anic inimitability. Employing qualitative library research, the study analyzes primary Qur’anic texts alongside classical and contemporary scholarly works using descriptive-analytical methods. Linguistic analysis is conducted by integrating semantic, syntactic, and discourse-based perspectives to uncover the relationship between form and meaning in Qur’anic language. The findings reveal that Qur’anic al-i‘jāz al-bayānī is systematically manifested through three interrelated linguistic dimensions. First, lexical precision (ikhtiyār al-alfāẓ) produces a high degree of semantic density, enabling the Qur’an to convey complex theological and moral meanings with remarkable brevity and accuracy. Second, syntactic arrangement (naẓm) demonstrates a harmonious integration between grammatical structure and intended meaning, confirming that Qur’anic syntax functions as a meaning-driven and rhetorically purposeful system. Third, the rhetorical and discursive function of Qur’anic language highlights its persuasive power and communicative effectiveness, engaging readers cognitively, emotionally, and spiritually across diverse contexts. This study concludes that al-i‘jāz al-bayānī is not merely an aesthetic phenomenon, but a comprehensive linguistic system in which lexical choice, syntactic structure, and discourse strategies operate cohesively. By applying linguistic analysis, the study contributes to a more academically rigorous understanding of Qur’anic inimitability and strengthens the integration between classical Islamic scholarship and contemporary linguistic studies. ]]>
<![CDATA[The Maʿānī al-Ḥadīth Approach to Understanding Travel Without a Mahram ]]>
<![CDATA[Muhamad Zaenal Abidin]]>;
<![CDATA[A. Zainuri Ghazali]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[Hadiths concerning the prohibition of women traveling without a mahram are often understood textually, resulting in various social implications, particularly regarding women’s mobility in the modern context. This study aims to analyze the understanding of such hadiths through the maʿānī al-ḥadīth approach in order to uncover their meaning, context, and relevance to contemporary social realities. The research employs a qualitative method with a library research approach, using primary data from hadiths related to travel without a mahram found in authoritative hadith collections, particularly Ṣaḥīḥ al-Bukhārī, and supported by classical hadith commentaries and relevant scholarly literature. Data analysis is conducted through textual-linguistic, historical-contextual, and hermeneutical analyses, emphasizing the aspects of asbāb al-wurūd, tawārīkh al-mutūn, and the objectives of Islamic law (maqāṣid al-sharīʿah). The findings indicate that the prohibition in these hadiths is preventive and contextual in nature, with the primary objective of safeguarding women’s safety and dignity. In the contemporary context, the presence of a mahram may be understood functionally as a system of protection that aligns with the development of modern security measures and social regulations. This study concludes that the maʿānī al-ḥadīth approach enables a more contextual, humanistic, and relevant understanding of the hadiths without undermining the authority of the text or the fundamental principles of Islamic teachings. ]]>
<![CDATA[An Intercultural Methodology in Area-Based Qur’anic Studies: The Integration of Hermeneutics, Anthropology, and History ]]>
<![CDATA[Syaifuddin Zuhri]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[Qur’anic studies in Southeast Asia, particularly in Indonesia and Malaysia, have developed within plural and dynamic socio-cultural contexts, rendering purely textual-normative approaches insufficient to explain the relationship between sacred texts and religious practices in society. This study employs a qualitative library research approach by analyzing primary sources in the form of Qur’anic texts and secondary sources consisting of classical and contemporary literature in the fields of hermeneutics, anthropology of religion, and historical Qur’anic studies. The findings indicate that interreligious and polysemic hermeneutics enable contextual and inclusive readings of the Qur’an, especially in addressing contemporary issues such as gender equality, social justice, and interfaith relations. This approach is reflected in the reinterpretation of normative verses, such as the concept of qawwāmūn (Qur’an 4:34), which is analyzed through the framework of maqāṣid al-sharī‘ah to emphasize substantive justice. Meanwhile, the anthropology of religion plays a crucial role in revealing the disparity between the Qur’an’s normative ideals and the lived religious practices of Muslim communities, without reducing the essence of the text. Instead, it encourages critical reflection and the revitalization of Qur’anic ethical values. The integration of these three disciplines forms an intercultural methodology that not only enriches academic discourse but also carries practical implications for strengthening religious moderation, fostering interfaith dialogue, and promoting inclusive social development in multicultural regions. This study concludes that intercultural methodology constitutes an epistemological necessity in regional Qur’anic studies, as it effectively bridges the universality of revelation with the particularity of local contexts, thereby reaffirming the relevance of the Qur’an as a source of ethical and humanitarian values in modern society. ]]>
<![CDATA[An Approach to Understanding Hadith on Polygamy: Maʿānī al-Ḥadīth ]]>
<![CDATA[Kholil Syamsul]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[Studies of hadith on polygamy have largely been dominated by textual and fiqh-centered approaches that position hadith as normative legitimization of polygamous practice, without adequately considering the historical, social, and ethical contexts that underlie them. Such approaches risk reducing the prophetic message of hadith and neglecting the principles of justice and humanity that constitute the core spirit of Islamic teachings. This study aims to analyze the hadiths of the Prophet Muhammad (peace be upon him) concerning polygamy using the Maʿānī al-Ḥadīth approach in order to uncover their substantive meanings, moral messages, and normative orientations within contemporary social contexts. This research employs a qualitative approach using library research methods. Primary data consist of hadiths on polygamy found in canonical hadith collections, supported by relevant Qur’anic verses. Secondary data include classical and contemporary hadith commentaries (sharḥ al-ḥadīth), scholarly works by classical and modern Muslim scholars, as well as articles from reputable academic journals published within the last three years. Data analysis is conducted through the Maʿānī al-Ḥadīth approach by considering historical contexts (asbāb al-wurūd), the social conditions of pre-Islamic Arabian society, and the normative objectives of hadith within the framework of maqāṣid al-sharī‘ah. The findings indicate that hadiths concerning polygamy were not intended as an ideal normative model, but rather as corrective and transitional social regulations. Justice emerges as the core message of polygamy-related hadiths, articulated through exceptionally high moral standards encompassing material, psychological, and emotional dimensions. Polygamy is thus positioned as a moral test and a prophetic trust fraught with ethical risks, rendering it inappropriate to promote as an ideal practice. This study underscores the importance of contextual, justice-oriented, and human-centered approaches to hadith interpretation that prioritize human welfare and ethical responsibility. ]]>
<![CDATA[Traditionalism of Hadith and Polemics with Ahl al-Ra'yi in the Discourse of Classical Islamic Law in the Early 9th Century ]]>
<![CDATA[Moh Muhlisin]]>;
<![CDATA[Dzaky Fawwaz Ijlal]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[In the 9th Century, a polemic arose between the traditionalism of hadith and the rational approach of Ahl al-Ra'yi in the early development of classical Islamic law. This study departs from the fact that the expansion of Islamic territory and increasingly complex social changes have given birth to various new legal problems that do not always exist in the Qur'an and Sunnah. This condition encourages scholars to perform ijtihad with two main tendencies, namely ahl al-Ra'yi and Ahl al-Hadith. Ahl al-Hadith places the hadith of the Prophet and the narration of the early generations as the main source of law and is careful in using reason. On the other hand, Ahl al-Ra'yi relies more on rational reasoning, qiyas, and ijtihad. This research uses a qualitative method with a literature study approach, by examining classical works and contemporary scientific studies. The results of the study show that the difference between Ahl al-Hadith and Ahl al-Ra'yi is not just a methodological contradiction, but a process of intellectual dialogue that complements each other. This polemic played an important role in forming the basis of the methodology of classical Islamic law and the subsequent development of the fiqh school.]]>
<![CDATA[HERMENEUTIC INTERPRETATION OF THE HADITH ON ONE INTESTINE AND SEVEN INTESTINES: AN ETHICAL PERSPECTIVE ON CONSUMPTION IN ISLAM ]]>
<![CDATA[Muhamad Maimun]]>;
<![CDATA[Helmi]]>;
<![CDATA[Ahmad Fawaid]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[This study discusses the phenomenon of Musykil al-Ḥadīth (hadiths that appear contradictory or are difficult to understand textually) concerning the difference in eating patterns between believers and disbelievers, symbolized by the expressions “one intestine” and “seven intestines.” Through a hermeneutical approach grounded in classical Islamic scholarship, this article explains that such wording functions as a metaphor for zuhd (asceticism) and self-restraint. The findings indicate that the essence of this hadith is an injunction toward qana’ah (contentment) and a warning against the harmful effects of greed on both physical and spiritual health. To uncover the intended meaning of the hadith, this research employs a hermeneutical method by referring to the sharḥ (commentaries) of prominent scholars. Ibn Ḥajar al-‘Asqalānī emphasizes that the expression should not be understood literally (biologically), but rather as a tamsīl (figurative illustration). Imam al-Nawawī explains that the hadith serves as motivation to minimize excessive attachment to worldly pleasures. Meanwhile, Ibn ‘Abd al-Barr views the hadith as praise for believers who are able to restrain their worldly desires. The core of this study concludes that “one intestine” represents the values of zuhd and qana’ah. A believer is expected to take sustenance only as needed, whether in food, clothing, or work. The fundamental principle is “eating to live” in order to maintain strength for worship, rather than “living to eat” to satisfy desire. Contentment (qana’ah) is thus regarded as a key to success for a Muslim. The research also examines the sociological and health impacts of excessive consumption (greed). Based on the studied materials on consumption ethics, Islam regulates that the stomach should not be filled completely; the ideal division is one-third for food, one-third for drink, and one-third for breathing. Regarding spiritual and physical impacts, excessive satiety, according to Imam al-Shāfi‘ī, can harden the heart, diminish intelligence, cause lethargy, and weaken enthusiasm for worship. ]]>
<![CDATA[LIVING QUR’AN: A PHENOMENOLOGICAL STUDY ]]>
<![CDATA[Ali Murtadho]]>;
<![CDATA[Moh. Najiburrahman]]>
<![CDATA[ DAAR EL-KAMIL: Multidisciplinary Journal Vol 1 No 02 (2025) ]]>
Publisher : <![CDATA[Lembaga Penerbitan, Penelitian, dan Pengabdian kepada Masyarakat (LP3M) of Institut Badri Mashduqi Probolinggo Jawa timur Indonesia ]]>
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<![CDATA[This research examines the phenomenon of the authority of the Qur’anic text in its interaction with local contexts through the Living Qur’an approach. Theologically, the Qur’an holds absolute authority as revelation; however, in social reality, this authority undergoes a process of recontextualization and negotiation to remain relevant to community culture. This study aims to describe how local communities receive and interpret the Qur’an beyond textual-normative boundaries. Using a qualitative method with a phenomenological approach, this research focuses on the subjective experiences of practitioners in religious activities. The theoretical framework includes Fazlur Rahman's thoughts on the Living Sunnah, Neal Robinson on audio-oral phenomena, and Ahmad Rafiq's classification of reception. The results indicate that in local contexts, the authority of the Qur’anic text transforms from cognitive authority to performative authority. Community reception is not merely exegetical but is predominantly aesthetic and functional, where the Qur’an is positioned as an "agency" that provides protection and spiritual identity. The conclusion of this study emphasizes that the Living Qur’an is a manifestation of the dynamization of revelation, keeping it alive (salih li kulli zaman wa makan) through creative dialogue with local wisdom without diminishing the sacredness of the original text. ]]>
