Ibn Barrajan's Sufistic Tafsir of Surah al-Baqarah and Ali Imran

: This study aims to know the Sufistic interpretation in Tafsir Tanbih and the characteristics of Tafsir Tanbih, which is focused on Surah al-Baqarah and Surah Ali Imran. Tafsir Tanbih is an eclectic collection/source of various materials collected over the years from various sources, Tafsir Tanbih is a Sufi interpretation of Ibn Barrajan trying to understand the meaning of every divine word with the teachings of Sufism, it can be seen from some interpretations of Surah al-Baqarah lafadz nazala 'alaikal litaaba bil haqqi, interpreted that this verse opens the door to a person's realization in himself through His asma in the lafad al-hayyu and al-Qayyum, someone who ma'rifat is who knows with a strong, perfect substance, and His sublime attributes, and His good names. The characteristics of Tafsir Tanbih are the experience of Mysticism and Spirituality in Tafsir Tanbih, using an Integrative approach in Tafsir Tanbih, there are Moral ideas in Tafsir Tanbih, there is a relationship with Ma'rifah (Divine Knowledge) in Tafsir Tanbih, understanding Mutashabihat Verses in Tafsir Tanbih. And many other characteristics.


Introduction
Muslim scholars have produced many great works in the field of interpretation, from the classical period such as Jami' al-Bayan fi Tafsir al-Qur'an by al-Tabari, Mafatih al-Ghayb by Fakhr al-Din al-Razi, and al-Kasysyaf 'an Haqa'iq al-Tanzil by Mahmûd al-Zamakhsyari, to modern works such as Fi Zhilal al-Qur'an by Sayyid Qutb, Tafsir al-Maraghi by Musthafa al-Maraghi, Tafsir al-Mizan by ' Allamah al-Tabataba'i, as well as in Indonesia, Tafsir al-Misbah by Quraish Shihab.The various methods and approaches they use have significantly enriched the treasures of the interpretation of the Qur'an.
There is one interesting interpretation to discuss.This Tafsir of the Qur'an was written by a person with the title al-Ghazali from Andalusia, whose full name is Abu al-Hakam ʿAbd al-Salam bin ʿAbd al-Rahman bin Barrajan al-Lakhmi al-Ifriqi, or better known as Ibn Barrajan.Ibn Barrajan's Tafsir is not as popular as other classical commentaries, and this is an attraction for researchers to study it further (Bellver, 2013).
Next, Ibn Barajan turned his attention to the following verses, dividing them into segments that have deep meaning for humans.For example, when he interprets verses al-Rahman al-Rahim, Ibn Barajan emphasizes the majesty and gentleness of Allah, who is mentioned twice by His gracious name as a reminder that His mercy encompasses everything in this world and in the afterlife (Beechy, 2023).
Ibnu Barajan then explained the meaning of the verse Maliki Yaumid-Din, emphasizing that Allah is the Lord of the just Day of Judgment, who will judge all His creatures.Next, he interpreted the part of the surah that commands humans to ask for guidance from Allah to stay on the straight path.According to Ibn Barajan, this is a prayer for Allah to guide people to the right path and keep them from going astray (Casewit, 2014).
Ibn Barajan, an influential figure in the history of Qur'anic exegesis, is renowned for his unique approach to understanding and interpreting Islam's sacred text.One prominent example of his interpretive method is seen when he interpreted Surah Al-Fatihah, the opening chapter of the Qur'an, as a spiritual guide for the life of a Muslim.When interpreting the first verse, "Bismillahirrahmanirrahim," Ibn Barajan saw it as a spiritual key that opens the door to Allah's mercy and compassion.According to him, by starting every activity by chanting the name of Allah, the Most Gracious and Most Merciful, a Muslim will receive blessings and protection in all his affairs.
There are several previous studies regarding Ibn Barrajan, including; In his research, Casewit describes the life and works of the leading mystic and interpreter of the Koran from Andalusia.These scientific studies attempt to provide a comprehensive explanation of Ibn Barrajan and his role in forming and spreading mysticism in the region.The outline of Ibn Barrajan's life is simplified here, as the relevant details have been presented elsewhere.According to Caseweti, his study will complement previous research on Ibn Barrajan, by analyzing historical evidence scattered throughout his multivolume corpus (Casewit, 2014).
Hamed Nazarpour in his research Ibn Barrajan on Disjointed Letters (al-huruf al-muqaṭṭa'a) in the Qur'an; a New Perspective and Interpretation" presents a new perspective and interpretation regarding the broken letters (al-huruf al-muqaṭṭa'a) in the Qur'an according to Ibn Barrajan.The following is a summary of the findings and views outlined in this research: This research concludes that Ibn Barrajan made a significant contribution to the field of Qur'anic exegesis with his unique interpretation of broken letters.His mystical and symbolic approach opens up new possibilities in understanding this sacred text and highlights spiritual depths that are often overlooked in conventional interpretations (Ross, 2024).Hamed Nazarpour's research not only reintroduces Ibn Barrajan into modern academic discourse but also broadens our understanding of various methods of interpreting the Qur'an, especially in the context of broken letters.There is a significant difference between previous research and the author's research, if the previous research focused on interpreting the muqata'ah letters, but the author's research focused more on the background and methodology of Ibn Barrajan's interpretation.
Hamed Nazarpour in his work "A Qur'an Commentary by Ibn Barrajan of Seville (d.536/1141): Iḍah al-hikma bi-ahkam al-‛ibra (Wisdom Deciphered, the Unseen Discovered) -A Critical Edition and Analytical Introduction" published in Brill, TSQ 10 in November 2015, provided a critical edition as well as an analytical introduction to Ibn Barrajan's tafsir works.Nazarpour aims to introduce and examine Ibn Barrajan's interpretation entitled Iḍah al-hikma bi-ahkam al-‛ibra.This research focuses on compiling a critical edition of the tafsir text and providing an in-depth analysis of its content and context.It aims to explain Ibn Barrajan's contribution to the Islamic tradition of exegesis and mysticism.This work confirms the importance of Iḍah al-hikma in the tafsir tradition and provides new insights into Ibn Barrajan's contribution to understanding the Qur'an.There are significant differences between the author's research and previous research, if this research clarifies the text but also provides an indepth analysis of Ibn Barrajan's methods and thoughts, making it an important source for the study of Islamic interpretation and mysticism.With this critical edition and in-depth analysis, Nazarpour helps ensure that Ibn Barrajan's tafsir takes its rightful place in academic studies and provides a broader perspective on Qur'anic exegesis and mystical tradition.Meanwhile, the author's research focuses on the methodology of Ibn Barrajan's interpretation.
Based on the background and problem identification above, the focus of the study in this research is Ibn Barrajan's Sufistic Interpretation.The discussion in this research has been formulated in the form of the following questions: Characteristics of Ibn Barrajan's Sufistic Tafsir.

Research Methods
In this research, the author applies qualitative methods.This is based on the opinion of who explains that qualitative research is used to explain a problem based on data that is not numerical (Sugiyono, 2013).Therefore, qualitative methods are very relevant to be applied in this research which discusses Ibn Barrajan's interpretation methodology.This research approach uses discourse analysis methods which aims to understand how a text is produced with a clear purpose.This method focuses on language and context (Dijk, 2015).Van Dijk's discourse analysis pays attention to social, situational and non-verbal language aspects in the communication process, including the history and conditions under which the text was created.Ibn Barrajan through non-verbal aspects of language.Teun A. Van Dijk's theory focuses on how a text is produced, including several structures, namely macro, micro and superstructure.

3.
Results and Discussion a. Sufistic Interpretation Sufistic interpretation is an interpretation or interpretation of the Qur'an that is influenced by mystical and spiritual views in the tradition of Sufism (Sufism) (Rahman et al., 2020).This tafsir emphasizes the inner or esoteric dimensions of the Qur'anic text, trying to explore the deeper and hidden meanings behind the written words (al-Dhahabi, 2005).Sufistic interpretation is also said to be an approach to interpreting the Qur'an that is strongly influenced by the teachings and practices of Sufism (sufism), a branch of Islamic mysticism that emphasizes direct spiritual experience and closeness to Allah.This approach prioritizes the search for the inner (esoteric) meaning of the Al-Qur'an text, in addition to the outer (exoteric) meaning (Hasanah, 2023).
Sufi tafsir is also known as isyari tafsir.Tafsir Isyari is a form of interpretation of the Al-Qur'an known in the tradition of Sufism (Sufism) and has unique characteristics (Al-Suyuṭi, 2004).The word "Isyari" comes from the Arabic "isyarah" which means "signal" or "instruction" (Wahab, 2021).This interpretation focuses on understanding the hidden or symbolic (inner) meanings of the verses of the Qur'an which go beyond the literal or textual (outer) meaning (Dakake, 2020).
There are several important aspects of Tafsir Isyari including; Inner (Esoteric) Meaning Tafsir Isyari aims to explore the inner or esoteric meaning hidden behind the outer meaning of the verses of the Qur'an.Sufis believe that every verse has a deeper layer of meaning that can only be understood through spiritual enlightenment (Wahab, 2021).Personal Spiritual Experience The interpretations in Tafsir Isyari are often based on the personal spiritual experiences of Sufis.Mystical experiences, visions, and intuition are used as tools to understand revelation.Purification of the Soul and Cleanliness of the Heart Tafsir Isyari emphasizes the importance of purification of the soul (tazkiyat al-nafs) and cleanliness of the heart to be able to understand the inner meaning of the Qur'an.Only a pure heart is considered capable of receiving and understanding divine light (Abdurrahman et al., 2023).

b.
Interpretation of Surah Al-Baqarah and Ali Imran The explanation of ibn Barrajan's interpretation that will be explained by the author only takes a few verses from Surah Al-Baqarah and Ali Imran.Some of these verses are little understood by the author.The following is an example of Ibn Barrajan's interpretation being explained: Meaning: "This book (Al-Qur'an) does not doubt it; (it is) a guidance for the pious" In the verse above, Ibn Barrajan emphasizes the explanation in pronunciation ۛ ‫ْﺐَ‬ ‫ﯾ‬ َ ‫ر‬ and Ibn Barrajan interpret it as ‫"اﻟﺸﻚ"‬ or " ‫وﻗﺪ‬ ‫ﯾﻜﻮن‬ ‫اﻟﻜﺬب‬ " a person who doubts the book is a liar.The book in question is the entire book together with said al-mahfuz and the Koran.Indeed, anyone who doubts the Koran is an infidel.Meanwhile, people who pay attention to the Koran will continue to grow in faith and confidence.Then his heart will be given light as well as between his hands.The light that Ibn Barrajan means is the light that will shine in the midst of darkness (the grave) and then that light will show the way in the world and in the last day (Casewit, 2014).

In verses 183 and 187 of Surat al-Baqarah
Besides that, discussion Ibn Barrajan about verse 2:183 about Muslim fasting (shiyam) is very interesting, because Muslim fasting goes through several stages, culminating in the command to fast in the month of Ramadan.In the process, Ibn Barrajan argued that Allah abolished several laws relating to fasting and established other laws in their place.He refuse It is possible that the laws of the Qur'an Allah states that fasting is obligatory for Muslims in general.However, it's long fasting it would not have been known, had it not been for His word: as was required of those before You.So the Muslims are commanded to fast as the people before them fasted.They used to fast and break their fast before sunset like the People of the Book.Then God established his command in general by saying then complete the fast until night (2:187) So Muslims start fasting not long after breaking the fast, so that when one of them finishes his food or sleeps after eating, he does not come back again (until the next breaking of the fast).This became a cause of difficulty for some Muslims, so Allah decreed once again And eat and drink, until the white thread becomes clear to you from the black thread at dawn (2:187).
Additionally, Muslims will not touch their women or have sexual intercourse with them during the fasting month.This is also a source of coercion, so that Allah again stipulates that what is permitted for you, on the night of the fast, is to visit your wives.They are clothes for you, and you are clothes for them.Allah knows that you have betrayed yourselves, then He turns to you and forgives you.So now lie down with them, and seek what Allah has ordained for you (2:187).
When the Prophet arrived in Madinah, he found that the Jews fasted on Shura, and they obliged their children and youth to do the same.So Allah established His will [for Muslims to fastsa] in the month of Ramadan, where the Qur'an was revealed.Before this verse was revealed, Muslims used to imitate the fasting of the People of the Book, until Allah delete some of the laws of the People of the Book.In all this, nothing One even from the Koran that was cancelled (Casewit, 2014) The Messenger (Muhammad) believed in what was revealed to him (the Qur'an) from his Lord, and so did the believers.All believe in God, His angels, His books and His messengers.(They said), "We did not distinguish anyone from His messengers."And they said, "We hear and we obey.Forgive us, O our Lord, and to You is the place (we) return."

286
Allah does not burden a person except according to his ability.He gets (reward) from the (good deeds) he does and he gets (punishment) from the (evil) he does.(They pray), "O our Lord, do not punish us if we forget or we do wrong.O our Lord, do not burden us with a heavy burden as You burdened those before us.O our Lord, do not burden us with what we cannot bear.Forgive us, forgive us, and have mercy on us.You are our protector, so help us face the infidels." Ibn Barrajan gives an interpretation of the verse as follows: The concept of the answer is: God's promise of loyalty to His servants, how He will reward them for their inner and outer intentions in worshiping Him and seeking His help, then, He (Allah) knows best the contents of the chest/heart from a being who utters it according to the nature from within himself, and the characteristic explanation of the King is the first in this place for the meaning of the servants and gives His pleasure through rewards for them, because the King does what He wants and commands what He will, and His command cannot be revoked and His decision cannot be changed (Casewit, 2014).
If carefully examined, Ibn Barrajan's interpretation shows that God knows the extent of a creature's sincerity in performing worship and asking for help.Of course, this is related to the inner content of the person which cannot be covered up in front of Allah SWT.therefore, every will of God can establish it without being changed or canceled by His creation.However, every reward reward as well iqab this depends on the practice of a being.Verily God is Wise.
Then this verse is explained again in the next chapter, where this explanation is made clear through the opinion of Ibn Abbas R.A.: Indeed, the pronunciation of the verse is termansukh by verse 286 of Surat Al-Baqarah.That God will not give a burden to each of his creatures unless the creature is able to carry it out.That is, there is no reason for every creature, especially humans and jinn, to perform Ibadan sincerely and in accordance with Islamic law.One other example of deletion accepted by Ibn Barrajan concerns conditions celebrating, namely the conditions that allowed Muslim fighters to escape from the enemy on the battlefield.Verse 8:65 stipulates that a Muslim may only flee if he outnumbers a hundred enemy combatants, while verse 8:66 reduces this ratio to ten to one, thereby canceling the previous verse.Jurists, for their part, considered fleeing a battlefield where Muslims were outnumbered by less than ten to one to be a grave sin (it happens) (Casewit, 2014).
In verses 2 and 3 of Surat Ali-Imran Allah, there is no god but Him, the Almighty, the Almighty who takes care of (His creatures) continuously.Ibn Barrajan interpreted the verse by providing information Alif and Lam at the outset these names are definitely identifiable and binding (Casewit, 2014).Further in verse 3 it is explained that According to Ibn Barrajan that this verse opens the door of a person's wisdom in himself through the names of According to Ibn Barrajan, knowledge is someone who knows His strong, perfect essence and His noble nature, and His good names (Nazarpour, 2020).
Then Ibn Barrajan divided two types of someone's marifat, namely ma'rifa al-haq and Enlightenment is truth.As for ma'rifat al-haq is: "what He has revealed to creatures with His names and attributes, with His effects on His existence, and with texts and allusions in His books through the mouth of the apostles and His prophet, may the peace and blessings of God surround them all" (López-Anguita, 2021).Enlightenment is truth.There is no way to reach His essence because of the impossibility of asking for it, the sacredness and majesty of the Godhead, and the inability of imagination to realize knowledge.Ahadiyyah, and because He has no likeness and likeliness (Nazarpour, 2020).
A little explanation of the two ma'rifat terms above ma'rifat al-haq and Enlightenment is truth.If, ma'rifa al-haq is a person's knowledge through his faith in what God has revealed to sentient beings asma wa sifat-His existence and His existence have been conveyed legally through the words of His messengers and anbiya.Whereas Enlightenment is truth is a person's understanding because of his faith Mutashabih does not come from the fourth form of the verb ashbaha, which means shubha (obscuration) and mushtabih (obscuration) -which means "to obscure" or "to make confused".Rather, the term comes from the sixth form tashabaha -from the verb young man (similarity) and mutashabih (similar) -which means "to be similar" (Pye, 2023).
For Ibn Barrajan, the Qur'an came down as a whole unity (summation) from Lauhul Mahfuzh to the lower heavens on the Night of Power (laylat al-qadr) I know Al-Qur'an stored in the "Great Abode" (bayt al-izza) and revealed to the Prophet little by little (tadarruz) like intermittent rain (Adluni, 1993).His descent was carried out through different angelic messengers, or "Soul": "The Koran was revealed from Holy Spirit to al-ruh min al-amr to ruh al-ma'ruf to ruh al-amin, to the heart of the Messenger, to the heart of the believers, then to their tongues and limbs through recitation (recitation), yes, and good deeds (Sukarni, 2017)." Allah states that there is no god but Him, (Allah) who upholds justice.(Similarly) angels and people of knowledge.There is no god but Him, the Almighty, the All-Wise.The repetition of the "shahadah" testimony could be due to the greatness of the shahadah, as it is repeated in the call to prayer, and as the mention of prayer is repeated at the beginning of Al-Mu'minin's letter and Al-Ma'raj's letter to show the greatness of prayer, and it could also be because the repetition of the shahada is to indicate the resumption of another testimony, where the first testimony, namely the last testimony, has been deleted and this testimony becomes a proof for the other testimony Based on Ibn Barrajan's interpretation, he reminds us that the shahada is something that needs to be remembered so that it is repeated over and over again.The shahada is the main thing that a Muslim needs to believe.Then, Ibn Barrajan gives evidence in the next verse that something that needs to be a testimony "masses" is to state that Verily, the religion (which is accepted) in the sight of God is Islam (3:19) (Fayruza et al., 2021).This verse was interpreted by Ibn Barrajan, who started to include a Type poem (Discipline).As discussed in Teun A. Van Dij's analysis above, the term of shows that two verses of the Qur'an only follow each other sequentially without any thematic relationship that connects the two, usually synonymous with naẓm, which marks the thematic continuity between one sentence and the previous sentence (Sarah, 2019).

c. Characteristics of Ibn Barrajan's Sufistic Interpretation Mystical Experience and Deep Spirituality Tafsir Tanbih
Sufi interpretations are often based on the mystical and spiritual experiences of Sufis.They use personal experiences in meditation, dhikr, and worship as a source of interpretation (Muhammad, 2018).As in Ibn Barrajan's Tafsir, there are many parts that reflect his personal spiritual experiences with the Qur'an which are connected to symbolic teachings (ahl al-I'tibar), eastern Sufi treatises, ascetic literature (asceticism), material on Sufi interpretation, the science of letters (ilmu al-huruf), and the science of astronomy (ilmu al-falaq).
This can be seen when interpreting surah al-Fatihah' on the pronunciation "Ar-Rahmanir-Rahim," Ibn Barajan highlights the majesty and gentleness of Allah, who is mentioned twice by His merciful name as a reminder that His mercy encompasses everything in this world and in the afterlife.Then, in the words "Maliki Yaumid-Din," emphasizes that Allah is the Lord of the just Day of Judgment, who will judge all His creatures.He then interpreted the part of the surah which commands humans to ask Allah for guidance in order to stay on the straight path.According to Ibn Barajan, this is a prayer for Allah to guide people to the right path and keep them from going astray.

Integrative Approach in Tafsir Tanbih
Ibn Barrajan is known for combining various scientific disciplines in his interpretations, including theology, philosophy, and Sufism.He sees the Qur'an as a source of knowledge that must be understood from various perspectives (Endut, 2013).Ibn Barrajan did not just rely on one method or point of view but tried to integrate different aspects to provide a more holistic and in-depth interpretation.Just like Fiqh uses the principles of Islamic law to interpret verses related to law and ethics.Kalam to integrate theological concepts to understand the teachings of faith and belief in the Koran.Sufism incorporates insights from the traditions of mysticism to gain a deeper understanding of the spiritual and inner aspects of the texts.

Moral Ideas in Tafsir Tanbih
Ibn Barrajan, in understanding the content of the Qur'an, always prioritizes moral values.These values must stand firmly based on the moral ideals of the Koran.The values in question are justice and motheism.The moral ideal of the Qur'an in question is the basic moral goal enjoined by the Qur'an.This can be seen from some of the interpretation results above (Ummi Kalsum Hasibuan et al., 2020).However, according to several previous researchers, Ibn Barrajan's interpretation has shortcomings, namely in terms of its organization time or parts of its interpretation.However, this is certainly not a pure mistake of Ibn Barrajan but of modern writers who mix up Ibn Barrajan's works so that they are not arranged systematically.
Moral ideas in Sufi interpretation focus on spiritual development, ethics, and purification of the heart that leads to closeness to God.Here are some of the main moral ideas that often appear in Sufi interpretation (Remiswal et al., 2021).One of the teachings delivered by Ibn Barrajan is about the concept of love for God according to Sufis who emphasize the importance of deep and sincere love for God.This love is considered the main motivation for all moral actions and worship.Love for Neighbor: Love for God is reflected in love and concern for His creatures.Sufis encourage their followers to treat others with love, compassion, and justice.

Relationship with Ma'rifah (Divine Knowledge) in Tafsir Tanbih
Sufi interpretation aims to achieve ma'rifat, namely divine knowledge or direct awareness of God (Gusmian & Abdullah, 2022).They try to understand revelation as a means of getting closer to Allah.As in the interpretation of verses 2 and 3 of Surah Ali-Imran: Allah, there is no god but Him, the Almighty, the Almighty who takes care of (His creatures) continuously.Ibn Barrajan interpreted the verse by providing information about Alif and Lam at the outset.These names are definitely identifiable and binding.Furthermore, in verse 3 it is explained that َ ‫ل‬ ‫َﺰﱠ‬ ‫ﻧ‬ ‫ْﻚَ‬ ‫ﯿ‬ َ ‫َﻠ‬ ‫ﻋ‬ ‫ﺐَ‬ ٰ ‫ﺘ‬ ِ ‫ﻜ‬ ْ ‫اﻟ‬ ْ ‫ﺎﻟ‬ ِ ‫ﺑ‬ ّ ِ ‫ﻖ‬ َ ‫ﺤ‬ According to Ibn Barrajan, this verse opens the door to a person's ma'rifat within himself through

‫ﱡ‬ ‫ﻲ‬ َ
‫ﺤ‬ ْ ‫اﻟ‬ ُ ‫م‬ ‫ﱡﻮْ‬ ‫َﯿ‬ ‫ﻘ‬ ْ ‫اﻟ‬ According to Ibn Barrajan ma'rifat is someone who knows His powerful, perfect and noble nature., and His good names.Ma'rifat al-haq, i.e., what He has revealed to creatures with His names and attributes, with His effects on His existence, and with texts and allusions in His books through the mouth of the apostles and His prophet, may the peace and blessings of God surround them all (Casewit, 2014).

Understanding Mutashabihat Verses in Tafsir Tanbih
Ibn Barrajan presents a new perspective and interpretation regarding the general nature of the mutashabihat verse.He opposed the idea that the mutashabihat verse was ambiguous.According to Ibn Barrajan, the meaning of the mutashabihat verses is clear and one can reach the meaning of these letters by relying on divine guidance, faith, and reason and also studying the mutashabihat verses (Munawar & Haris, 2024).
By contemplating the mutashabihat verse, Ibn Barrajan has reached this perspective and interpretation and he refers to the verses of the Qur'an to explain and show his views on the mutashabihat verse.As a general characteristic of the mutashabihat verse, he believes that the mutashabihat verse is an intermediary between the clear Book and the Koran.According to Ibn Barrajan, the mutashabihat verses are a revealed and expanded version of the letters and contents of the Clear Book; the mutashabihat verse has also been expanded and detailed in the form of Divine Names; finally, the requirements of the Divine Names are revealed and detailed and expressed in the form of the creatures of the world and also the verses of the Qur'an.

‫َﻠ‬ ‫ﻌ‬ َ ‫ﻟ‬ ۙ ‫نَ‬ ‫ﻮْ‬ ُ ‫ﱠﻘ‬ ‫َﺘ‬ ‫ﺗ‬ "
or Sunnah regarding fasting have been annulled, and instead argue that what has been annulled are the ancient laws of the People of the Book: O you who believe, it is obligatory upon you to fast as required on those before you so that you may be righteous." To God belongs what is in the heavens and what is on the earth.If you express what is in your heart or you hide it, then God will reckon it for you.He forgives whom He wills and punishes whom He wills.God Almighty over all things"