Zaini Mun’im has a similarity with the tafsīr al-Marāghī. Besides that, there is an assumption that KH. Zaini Mun’im has the same method and data presentation, and was written at relatively the same time. This research is based on the problem that the interpretation of KH. Zaini Mun’im and Ah}mad Must}afā al-Marāghī regarding the ummatan wasatan. This study discusses the interpretation of KH. The findings in this study also confirm that, in addressing the problem of women, the Indonesian commentators has a paradigm shift from time to time, this is due to sociological factors and conditions surrounding the interpreter. Meanwhile al-Nawāwī did not provide a clear explanation of the status of women’s leadership in the public sphere. Second, regarding women’s leadership in the public sphere, Quraish Shihab and Hamka allow women to become leaders for men as long as they have sufficient criteria. Meanwhile, Quraish Shihab argues that a man is the leader over his wife because of the psychological and character considerations of men who are more assertive. Hamka gave consideration to Indonesian traditions and culture. Nawāwī al-Bantānī considers men to be leaders for their wives, because men has the potential to educate them, has intellectual and physical strength. First, in essence, the three Indonesian commentators did not give permission to women to become leaders in the household, even they have different reasons. This research comes from the question Has the patriarchal identity that existed in Indonesia influenced Indonesian commentators perspectives in interpreting the Koran? And what is Indonesian commentators perspective on women’s leadership in the public sphere? With the literary method and critical analysis of their works, tafsīr al-Misbah, Tafsīr al-Azhar, and Tafsīr Marāh} Labīd, this research resulted in the following findings and conclusions. This article aims to figure out Indonesian commentators perspectives on the position of women in the domestic and public sphere. This research aims to aim to discovere out meeting point the ishāri interpretation, whether it is true or worthy of being considered as al-dakhīl in interpretation or is it necessary to reconstruct the definition, type, or division in the knowledge of al-asīl and al-dakhīl? This study uses the content analysis method so that discussions and conclusions can be traced so that it can produce a neat and orderly conclusion, which in turn results in a conclusion that the ishārī interpretation will be considered and categorized as al-asīl if it meets several conditions: a) the interpretation does not contradict the meaning of z}ahir the end of the verse, b) the interpretation must not contradict reason and sharī'ah, and c) between the interpretation and the interpretation interpreted there is a relationship and correlation. From this academic problem, the discipline of al-asīl wa al-dakhīl fi al-tafsīr was emergent. The mufassir classifies what is considered the main (al-asīl) or basis in an interpretation, and which is considered as abuses (al-dakhīl) in an interpretation.
Therefore, scholars make provisions, criteria, and requirement in interpretation. On the one hand, ishāri was considered to have a positive impact on the interpretation of the al-Qur’an and on the other hand, it was considered a deviant kind of interpretation from al-maqāsid al-shar’iyyah or even contrary to the al-Qur’an and hadīth as the main source in interpreting the al-Qur’an.
The ishārī interpretation is one of the style or form in the tafsir studies.