The Reciprocal Paradigm of Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr on Surah al-Baqarah verse 222 about Menstruation Blood

Corresponding Author: Halya Millati, email: halyamillati@gmail.com, Jl. Ahmad Yani No. 117, Surabaya, Jawa Timur 60237, Indonesia Abstract: Misogynistic interpretation of women on their menstruation period as "a dirt" that emerged from pre-Islamic Arab society and some classical commentators opened vast space for critics. One of the critics is the interpretation of al-Baqarah verse 222 as an effort to maintain reproduction health. This paper compares the interpretation of al-Baqarah verse 222 in Tafsīr alMiṣbaḥ by Quraish Shihab, and Tafsīr al-Taḥrīr wa al-Tanwīr, by Ibn 'Āshūr. These two interpretations are taken because they have relatively similar interpretations when interpreting alBaqarah verse 222, even though the author's historical setting is different. With the comparative method and theory of qirā’ah mubādalah, this paper answers how the interpretation of Quraish Shihab and Ibn 'Āshūr on al-Baqarah verse 222 and how the linearity of that interpretation is. This paper finds, firstly, that Quraish Shihab and Ibn 'Āshūr agree in interpreting al-Baqarah verse 222 with the prohibition of intercourse, while the wife is on her period to maintain reproduction health and interpret adhā as an uncomfortable condition. It's just that Quraish Shihab defines adhā as disturbance, while Ibn 'Āshūr means al-ḍarr (injury or danger). Secondly, the two interpretations use a reciprocal paradigm with the evidence of the meaning of adhā as a disturbance or risk that can be occurred both women and men.


A. Introduction
Nowadays, gender inequality against women has become a crucial social issue. Such is what occurs in women when in their period. Various stigmatization is often accepted by women who are undergoing menstruation. 1 Besides, they often get discrimination against. In the tradition of Beng people (in Iran), for example, women in their period are prohibited from cooking and entering the forest. Also, in Bali, menstruating women are not allowed to enter the forest. 2 Not only that, in Middle Eastern traditions, menstruating women also considered taboo. In ancient Egypt, menstruating women were prohibited from working and exiled outside their place of residence. Likewise, the practices of the old Jews and Christians. 3 This kind of incident has led to society's perception that menstruating women are not worthy of attention, which is then called the taboo for menstruating women. This taboo arises partly due to the assumption that menstruating women are filth, based on myths such as; Menstruation is filth, disturbs health, addresses that subject women are inferior, and forms other harmful myths. This assumption, according to Delaney, seems to be a reality and a common-sense patent in society. 4 __________ 1 Like the Chhaupadi tradition in India and Nepal, which alienates menstruating women. This tradition even killed a woman and her two children from Nepal. See: Swati Gupta and Sugam Pokharel, "Banished from Home for Menstruating, Mother and Two Children Die in Nepali Hut," CNN Health, January 11, 2019, https://edition.cnn.com/2019/01/10/health/menstrual-hut-death-nepalintl/index.html. Besides being due to pre-Islamic traditions are also triggered, among others, by the treasures of classical interpretations that live in the shackles of patriarchal culture. Mafātiḥ al-Ghayb, al-Jalālayn, and al-Jāmi 'li Aḥkām al-Qur'ān, for example, which means adhā in Surah al-Baqarah verse 222 as qadhar -‫ﻗﺬ‬ ‫ر‬ (the dirt). This interpretation reinforces the myth that women who are menstruating are dirty. It is not strange or deviant because it is undeniable that this interpretation was born and grew in a culture that places men as holders of the upper caste and vice versa; women are under it. Until then, this interpretation slowly found no more relevance because of human awareness of discriminatory practices against women. At this point, the seed of the paradigm of interpretation of gender equality is born. It grows to encourage understanding of the verse on relations between men and women that is genderfriendly.
Including the friendly commentators in interpreting Surah al-Baqarah verse 222 is the Quraish Shihab in Tafsīr al-Miṣbah and al-Taḥrīr wa al-Tanwīr by Ibn 'Āshūr. These two works interpret the word adhā in Surah al-Baqarah verse 222 no longer qadharun (dirt), but it means unpleasant for both women and men. Instead of legitimizing the verse as a prohibition against approaching menstruating women because they are dirty, these two interpreters have positioned Surah al-Baqarah verse 222 as a way to maintain the reproductive health of women and men. This interpretation does not cause the wrong perception that menstruating women are dirt, a source of disturbance, and a passive subject.
Several similar studies discuss the interpretation of reproduction health. Among other things, Islamiyatur Rahkmah's article. 5 This article aims at the verse of human creation, provisions for breastfeeding mothers, and Keluarga Berencana (KB), which does not touch the interpretation of reproduction health from Surah al-Baqarah verse 222.
Dewi Murni research that has the same object. 6 She specifically focused on the interpretation of the Surah al-Baqarah verses 222-223 on reproduction __________ health. Murni offered her research as a problem solving for public apathy toward reproduction health, which causes various diseases of human reproductive organs. Thus, it is crucial to reveal the interpretation of Surah al-Baqarah verse 222 as a normative basis for Islam in maintaining reproduction health.
Meanwhile, there is another point that's also important to explore. Namely, elaborating Surah al-Baqarah verse 222 with a gender-friendly perspective, such as the issue previously narrated. So, this research is made to fulfill that point. Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr became the representations of gender-friendly interpretations when interpreting Surah al-Baqarah verse 222. As mentioned above, these two interpretations define adhā as something unpleasant for women and men. With the discovery of one relatively similar feature, this paper compares 7 the two interpretations on the axis of time and different places in Surah al-Baqarah verse 222 to describe the meeting point and the differences. Qirā'ah mubādalah approach is used to find a meeting point in the form of linearity of two interpretations in the form of a common paradigm application.
Qirā'ah mubādalah, which in this paper is used as an approach, will be projected to trace the reciprocal meaning in the interpretation of Quraish Shihab and Ibn 'Āshūr on Surah al-Baqarah verse 222. 8 By verifying it through the three steps of reading qirā'ah mubādalah perspective, we will found the reciprocal paradigm that colors the interpretation of both figures on Surah al-Baqarah verse 222. 9 __________ 7 The comparison method is to compare two or more objects that have relatively similar features to make it easier to explain ideas. In the study of interpretation, there are two types of comparative methods, namely; separated comparative method, which only juxtaposes the research objects without detailed analysis, and the integrative comparative method, which is complemented by in-depth analysis so as to find the location of the similarities and differences in the objects and find the synthesis of both. See: Kusaeri Kusaeri, Metodologi Penelitian  This paper is expected to strengthen that both interpretations uphold a gender-friendly perspective on the importance of maintaining reproductive health. Thus, the taboo on menstruation and its various consequences that are detrimental to women will fade away, along with the strength of the normative foundation of religious texts.

B. Comparison of Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr on Surah al-Baqarah verse 222
The comparison of Quraish Shihab's interpretation in Tafsīr al-Miṣbah with Ibn 'Āshūr in Tafsīr al-Taḥrīr wa al-Tanwīr toward Surah al-Baqarah verse 222 is done for several motives. First, these two interpretations have similar features in the form of gender-friendly interpretation. Second, there are also some differences, such as the intellectual background of Quraish Shihab. He was focused on the field of Quranic Exegesis. At the same time, Ibn 'Āshūr is famous for his expertise in politics and an expert on contemporary maqāṣīdiyyun (the expert of Islamic law philosophy), thus coloring his interpretation. 10 These two motives are following the provisions of the comparison research method (muqarran) on interpretation. Namely, comparing the interpretation of one interpretive figure interprets another interpretive character who has differences, scientific background, era, school of thought, and others. And have one or several similarities. 11 Such was Quraish Shihab and Ibn 'Āshūr. These two commentators have different tendencies in the madhhab fiqh. Ibn 'Āshūr was influenced by Mālikī School because he was born from the environment of Mālikiyyah. While Quraish Shihab is not affiliated with any particular madhhab, even though he lives in Indonesia, the majority adhere to Shāfi'iyyah School. 12 Besides, they __________ In terms of similarities, as the initial hypothesis, these two interpretations have relatively the same substance when interpreting Surah al-Baqarah verse 222. Namely in the meaning of menstrual disorders, which can affect both men and women. This hypothesis will then be deepened in the analysis using the Qirā'ah mubādalah approach, in order to find the reciprocal paradigm used by the two commentators in interpreting the verse. 12 Ahmad Rajafi, "Nalar Hukum Islam Muhammad Quraish Shihab," Jurnal Ilmiah al-Syir'ah 8, no. 1 (2010): 1-23, https://doi.org/10.30984/as.v8i1. 33. both lived at different times and places. Ibn 'Āshūr in Tunisia, during the transition of Tunisian independence from France, around the end of the 19th century to the early 20th century, while Quraish Shihab in Indonesia, in the second half of the 20th century. Even so, these two commentators both accommodate actual issues in their time for consideration in interpretation. No exception on the topic of equality.
One of Quraish Shihab and Ibn 'Āshūr's thoughts which is responsive gender, is when they interpret the following Surah al-Baqarah verse 222: They ask thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him and loveth those who have a care for cleanness. 13 Both commentators agree to interpret the verse as a verse on maintaining reproduction health for men and women. Instead of making it legitimate that menstruating women are dirty. Even so, differences in interpretive content are, of course, inevitable. Given the basic assumptions, these two commentators have different backgrounds and different study interests. The following is described based on the methods, approaches, and sources of interpretation to measure the differences and similarities. explains how is the ethics in having sex, which is one of the functions of marriage, as an answer to the questions of Muslims at that time. 15 Quraish Shihab then presents the verses, their translations, and the historical aspects. He mentioned macro sabab nuzūl in the form of a pre-Islamic Jewish community tradition that alienated menstruating women; forbid them to eat together, and leave her from home. Meanwhile, he took the micro sabab nuzul from a history that states that the Muslim community questioned how to interact with menstruating women in Islam.

Method of Interpretation
Furthermore, he uses the language aspect when interpreting the phrases yaṭhurn and al-maḥīḍ. He also displays psychological and biological aspects when interpreting adhā, which in the previous interpretation sparked controversy because it means disease.
Meanwhile, Ibn 'Āshūr also applies the taḥlilī method because he interprets the verse from various aspects. The first, munāsabah. In substance, the content of munāsabah in Ibn 'Āshūr's interpretation is the same as the Quraish Shihab. It's just that Ibn 'Āshūr is more specific in explaining the munāsabah by presenting the hadith. This hadith at the same time become a sabab nuzul of al-Baqarah verse 222.
The second, Ibn 'Āshūr presents the historical aspects of micro and macro sababun nuzul. For the micro, Ibn 'Āshūr quoted several narrations about who was the subject of the questioner in this verse. Ibn 'Āshūr explains in more detail than the Quraish Shihab for the macro one. He mentioned that the Muslim population of Medina had been influenced by Jewish traditions because they lived together. One of these traditions is to stay away from menstruating women. Ibn 'Āshūr also displays the intertextuality aspect of Surah al-Baqarah verse 222 with the Torah chapter 5, which states that if a woman is menstruating, touching her is punished with impurity until evening comes. He also described the Arab tradition when interacting with menstruating women. They deported menstruating women outside Medina. 16 The third, linguistic analysis, which can be seen from the meaning of maḥīḍ. Unlike the Quraish Shihab, which tends to define the place or time of menstruation, Ibn 'Āshūr represents al-maḥīḍ as menstrual blood, because according to him, this diction is a form of maṣdar (basic word), not an explanation of the time and place.
The fourth, he presents the interpretation of the verse by verse. For example, to conclude the meaning of adhā in verse 222 of Surah al-Baqarah, he traced the word adhā in other verses such as adhā in Surah Ali' Imran verse 111. Then he interpreted it as al-ḍarr al-ladhī laysa bi fākhishīn (a danger that is not a blemish).
The fifth, He displays ratio-based analysis, such as when interpreting questions about menstruation. He argued that the purpose of the question was to ask about the ability to approach menstruating women. Apart from that, it was also seen when he identified the dangers of having sexual intercourse during menstruation on husbands, wives, and children. This opinion is because the diction adhā in verse is in the form of isim nakirah, including husband, wife, and children. Then he explained the danger from a medical and psychological perspective. The entry of children into a category that can also be exposed to risk also becomes the distinction of Ibn 'Āshūr's interpretation of the Quraish Shihab.
Interpretation with ratio also appears when Ibn 'Āshūr interpret fa'tazilū al-nisā' fi al-maḥīḍ. With the ushul fiqh approach, he states that the prohibition of intercourse during menstruation is a law that comes out because of 'illat in the form of this danger. It was also seen when Ibn 'Āshūr made a legal withdrawal on diction yaṭhurn. In the end, in this, he agreed with Quraish Shihab. However, the legal analysis conducted by Ibn 'Āshūr is longer and more stable. 17

Approach
Based on Abdullah Saeed's typology, there are three approaches used by Quraish Shihab and Ibn 'Āshūr in interpreting Surah al-Baqarah verse 222.
Firstly, linguistics. 18 This approach appeared when Quraish Shihab interpreted the word al-maḥīḍ with the place or time of menstruation, as previously explained. Likewise, when Shihab analyzed the phrase yaṭhurn, it presented a difference in qirā'āt, which had implications for legal differences. when menstruation ends when menstrual blood stops. The second, yataṭahharna (very clean), which indicates the legal obligation to bathe to legalize sexual relations. Quraish Shihab follows the second opinion carefully. 19 Agreed with Quraish Shihab, Ibn 'Āshūr uses a linguistic approach when interpreting the word al-maḥīḍ. However, he argues that al-maḥīḍ in verse means blood because it is maṣ dar (the basic word) of ḥāḍat. He then interpreted al-maḥīḍ as the name of the blood that flows from a woman's womb at orderly times. Ibn 'Āshūr also used a linguistic approach when interpreting yaṭhurn. As Quraish Shihab also describes two variants of qirā'at, which have implications for the permissibility of intercourse after blood stops or after purification. However, the analysis of Ibn 'Āshūr is deeper to strengthen his opinion that yaṭhurn in that verse has implications for the meaning of purification. Yaṭhurn, which means clean (there is no menstrual blood), is ghāyah (the limit on the prohibition of sexual intercourse). Still, the phrase fa idhā taṭahharna (and when they have been purified), which is a condition, clearly shows the prohibition of having intercourse when menstruation disappears after the blood stops and the wife has been filtered. 20 Secondly, the contextual approach. With this approach, Quraish Shihab interpreted Surah al-Baqarah verse 222 by conducting a micro and macrohistorical analysis described in the previous section. He also revealed the meaning of prohibiting sexual relations verse when the wife is menstruating, which is none other than maintaining the reproductive health of men and women. To explain this, Quraish Shihab also added to the biological and psychological analysis when interpreting adhā. Unlike the mainstream classical commentators, he argues that adhā means physical and psychological disorders of men and women. Menstruation causes the woman's body to camp and often even cause's abdominal pain due to contractions in the uterus. Women's emotions are also out of control, thus reducing sexual desire.
Meanwhile, for a man, according to Quraish Shihab, menstrual blood can make him uncomfortable with the smell of menstrual blood, and the wife's irregular emotions can disturb the husband. 21 However, when referring to Abdullah Saeed's contextual approach, the interpretation by Quraish Shihab is not yet perfect. It does not include a liaison context, which may make it easier to __________ 19 Shihab, Tafsir al-Mishbah: Pesan, Kesan dan Keserasian al-Qur'an, 2016, 6:479. 20 'Āshūr, al-Taḥrīr wa al-Tanwīr, 368. 21 Shihab, Tafsir al-Mishbah: Pesan, Kesan dan Keserasian al-Qur'an, 2016 take the meaning of the verse -or in Saeed terminology-it is termed ethnic legal. 22 Ibn 'Āshūr also uses a contextual approach. He uses macro and micro sabab nuzul analysis when interpreting Surah al-Baqarah verse 222 as previously explained. Ibn 'Āshūr also revealed the meaning of the prohibition of intercourse during menstruation. At the end of his interpretation, he states that this prohibition is for the benefit of the cleanliness and health of the husband and wife and their descendants.
To reinforce that point, Ibn 'Āshūr uses a medical perspective. He explains the meaning of adhā as al-ḍarru laysa bi fākhishīn (a disease or danger that is not a blemish) by showing the importance of disease or danger to the health of the husband, wife, and offspring. Husbands will get the venereal disease because they are exposed to bacteria from menstrual blood. Likewise, having sex during menstruation also has an impact on the wife's health condition. This is because menstruation is when the female reproductive organs cleanse themselves from unfertilized eggs and prepare to produce new eggs towards the initial reproductive cycle. Meanwhile, injuries or hazards that have the potential to affect the embryo of the fetus are defects. According to Ibn 'Āshūr, this has been proven by various experiments by medical experts.
In contrast to Shihab, Ibn 'Āshūr completes his contextual analysis by including the connecting context, even though it is in a simple form. For example, when interpreting yaṭhurn as a large bath, he had the interpretation of Jāmi 'al-Bayān fī Ta'wīl Āy al-Qur'ān by al-Ṭabārī. He also made a dialogue about that meaning with the traditions among the surrounding Muslim women. 23 Thirdly, the traditional approach (riwāyat). This approach was seen when Quraish Shihab included the hadith of the Prophet narrated by Muslims to strengthen the interpretation of Surah al-Baqarah verse 222 as the argument for prohibiting sexual intercourse during menstruation. Quraish Shihab mentioned the Prophet's hadith, which means "do everything (which has been justified) except sexual relations." For information, the Prophet uttered this hadith shortly after Surah al-Baqarah verse 222 was revealed to confirm the prohibition of sexual relations when the wife was on her period. 24 Ibn 'Āshūr also uses this approach, as when he explained the sabab nuzul micro Surah al-Baqarah verse 222, he mentioned the hadith, which was the background for the revelation of the verse.
From this comparison, it appears that Ibn 'Āshūr and Quraish Shihab use a relatively similar approach. It's just that Ibn 'Āshūr uses a more intense linguistic system than Shihab, especially about the implications of the yaṭ hurn editorial. Ibn 'Āshūr is also more comprehensive in applying a contextual approach by including the connecting context. It's just that he gives more in using the most common fikih ushul approach about the implications of the word yaṭhurn. Ibn 'Āshūr is also more comprehensive in applying a contextual approach. It includes the link context even in its simplest form. For example, when leading the meaning of yaṭhurn as a large bath, he had Tafsīr Jamī' 'al-Bayān fī Ta'wīl Āy al-Qur'ān by al-Ṭabārī. He also made a dialogue about the meaning of the traditions that exist among Muslim women. 25 The various approaches used by the two commentators above have made them categorized as the progressive quasi objectivist commentators. This flow by Saeed is defined as a flow that uses a quasi-objectivist conservative reading method as a starting point. Then later, develop it with other tools such as hermeneutics and macro-micro historical analysis to find appropriate uses of the Quran. Thus, this flow continues to make interpretive science tools such as munasabah and linguistic analysis as references to help find the central message through the macro-micro historical research or hermeneutical approach. 26

Reference
When interpreting Surah al-Baqarah verse 222, Quraish Shihab elaborates on the sources of riwāyat/al-ma'thūr in the form of the Prophet's hadith and also ratio source. This shows that Quraish Shihab tries to synergize the two sources to achieve a relevant interpretation of society. Instead of being literalcentric or liberal-centric, Quraish Shihab uses these two sources as references in interpreting the Koran. This data certainly strengthens the argument that al- Miṣbah's interpretation belongs to the quasi-objectivist progressive understanding. 27 Likewise, Ibn 'Āshūr, departing from the passion for elaborating on the sources of riwāyat and ratio in a balanced way, he refers to other verses, the Prophet's hadith, proportions, and interpretive references.

Reciprocal Paradigm in the Interpretation of the Relationship between Men and Women
Paradigm is defined by an approach to investigating objects to reveal a point of view, make simple reflections or questions, and formulate theories. The paradigm then becomes the techniques, values, and beliefs applied by a group of scientists. 28 According to Thomas Kuhn, a paradigm can be any kind of actual scientific practice, meaning that it still finds relevance in the current conditions. The paradigm includes; theories, laws, instruments, and applications that are agreed upon and used as a foothold by the scientific community. 29 __________ 27 Atik Wartini, "Corak Penafsiran M. Quraish Shihab dalam Tafsir al-Misbah," Hunafa: Jurnal Studia Islamika 11, no. 1 (2014): 109-26, https://doi.org/10.24239/jsi.v11i1.343.109-126. 28 Goerge Ritzer, Sosiologi Ilmu Pengetahuan Berparadigma Ganda, trans. Alimandan (Jakarta: RajaGrafindo Persada, 2007), 5; Nurkhalis Nurkhalis, "Konstruksi Teori Paradigma Thomas S. Kuhn," Jurnal Ilmiah Islam Futura 11, no. 2 (2012) Concerning the reciprocal paradigm, genealogically, at least three important figures formulate it as a gender-friendly way of reading text. Namely, 'Abd al-Ḥalīm Muḥammad Abū Shuqqah (1995), with the theory of equality in the hadith of the Prophet, 30 Ibn' Āshūr (1973) with maqāṣid al-musāwah (maqaṣ id equality), 31 and Faqihuddin Abdul Qodir, with qirā'ah mubādalah. 32 These three figures have succeeded in making reciprocal reading a paradigm of interpretation of gender relations. It is proven by the inadequacy of classical interpretations in addressing gender inequality, and of course, the success of each of these theories to become a solution to these problems until now. 33

Reciprocal Paradigm of Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr in Surah al-Baqarah Verse 222
This paper chooses qirā'ah mubādalah to analyze the application of the reciprocal paradigm of interpretation of Surah al-Baqarah verse 222 in al-Miṣbah and al-Taḥrīr wa al-Tanwīr. This is because qirā 'ah mubādalah is the most current while compared to the two previous theories. Also, qirā'ah mubāhadalah formulated a common reading method systematically in the following three steps. First, exploring and discovering the universal value of the text of the Koran or the basis for the partial Qur'anic text to be interpreted. 34 Secondly, identify the main ideas of the Quranic text to be interpreted. Thirdly, Implementing the results of the second step against the gender not mentioned in the text. 35 From these three steps, Quraish Shihab identifies the preservation of life as a universal principle of the Quran, which is the basis for the interpretation of Surah al-Baqarah verse 222. Then, he remembers the main idea of the verse to be interpreted to maintain reproductive health. Finally, he placed men as the subject whom the verse also greeted.

__________
Likewise, Ibn 'Āshūr. He has fulfilled all three. Firstly, he succeeded in drawing out the universal principle, which is the basis of the partial text to be interpreted. Namely, the preservation of life and offspring. Secondly, he has identified cleanliness and health as the main ideas of the verse. And thirdly, he then seated the man as the object addressed by the verse. It's just that Ibn 'Āshūr also places the offspring (embryo of children) as the object that is addressed.
The reciprocal paradigm applied by both mufassir sharpens the meaning of adha explicitly. Departing from the universal principle of preserving life and descent and the main idea of the verse in the form of maintaining reproduction health, they interpret adhā not as dirt, but disturbance and danger. Then, they place men and women -even the offspring-as objects affected by the disruption. The shift in the meaning of qadhar (impurity) in the diction of adhā is carried out to ward off stigmatization of women when the verse reveals. in al-Taḥrīr wa al-Tanwīr tends to be richer because the interpreter also displays elements of intertextuality. Meanwhile, in al-Miṣbah, there is no aspect of intertextuality that is mentioned. Secondly, the approach used by Ibn 'Āshūr is more numerous and well-established. If Quraish Shihab applies a contextual approach without a connecting context, it is not Ibn 'Āshūr. He also presented it even in a simple format. Thirdly, the difference is also apparent when the two commentators interpret adhā using the ratio approach. Quraish Shihab interpreted it as a disturbance that could afflict both men and women. Meanwhile, Ibn 'Āshūr interpreted it as a danger that was not blameless and could befall the husband, wife, and offspring. There are also similarities between the two interpretations; among others, they both use the taḥlīlī method, use a linguistic, historical, rational, and contextual approach.
There is a synthesis that Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr apply a reciprocal paradigm in interpreting the verse. It can be seen from the preservation of life and descent that is conveyed implicitly in the two interpretations as the universal value of the Quran. Then, taking care of hygiene and reproduction health as the idea of the verse, and finally placing other types that are not addressed ẓāhir naṣṣ, which in this context are men and children in the meaning of adhā. The reciprocal paradigm that is applied by these two interpretations can at the same time be an alternative gender-friendly interpretation when interpreting Surah al-Baqarah verse 222.
This simple research only compares Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr in Surah al-Baqarah verse 222, so that the results are only in the form of similarities, differences, and a synthesis which is extracted from the comparison of the two interpretations in the form of reciprocal paradigm applications. It is vital to research the reciprocal paradigm in verse on gender relations, which uses a different object. The application of this paradigm needs to be expanded to reinforce the trend of gender mainstreaming to reconstruct culture to be friendly to women. Wallāhu a'lam. [s]