Ontologically, the Sufi approach to Qur’anic interpretation is based on the principle that the Qur’an possesses two dimensions of meaning: ẓāhir (outer/apparent) and bāṭin (inner/esoteric). The ẓāhir aspect generally becomes the primary domain of conventional exegesis, such as bayānī and fiqhī interpretations, which emphasize grammatical structure, historical context (asbāb al-nuzūl), and legal approaches.

However, the Sufis perceive layers of meaning within revelation that cannot be reached solely through outward sciences. They argue that spiritual depth can only be unlocked through tazkiyatun nafs (purification of the soul), mujāhadah (spiritual struggle), and the process of kashf (spiritual unveiling), which are essential conditions for understanding the bāṭin dimension of the Qur’an.

Early Sufi figures such as Dhu al-Nun al-Misri, Abu Yazid al-Bustami, and Al-Ghazālī demonstrated forms of ishārī interpretation in explaining Qur’anic messages. They maintained that the meanings of the Qur’an are multilayered, and only individuals who have undergone a long and consistent process of sulūk (spiritual journey) can access its deepest dimensions.

In this view, the interpreter is required not only to understand language and textual structure, but also to undertake an existential journey harmonizing sharī‘ah and ḥaqīqah. In his monumental work Iḥyā’ ‘Ulūm al-Dīn, Al-Ghazālī outlined four fundamental stages of Sufi interpretation: tazkiyah (purification of the heart), mujāhadah (spiritual effort), kashf (unveiling of meaning), and tafsīr ishārī (symbolic interpretation).

Sufi exegesis is not a form of unrestricted interpretation that neglects textual discipline. Rather, it is a method that prioritizes spiritual depth while still honoring sharī‘ah as its epistemological foundation. Sufis such as Al-Qushayrī and Sahl al-Tustarī, in works like Laṭā’if al-Ishārāt and Tafsīr al-Tustarī, integrated outward and inward knowledge into one interpretive body.

For example, Sahl al-Tustarī presented concise yet meaningful interpretations, linking verses with spiritual states such as maqāmāt (stations) and aḥwāl (states of the soul). Meanwhile, Al-Qushayrī’s Laṭā’if al-Ishārāt demonstrated an analytical-symbolic method, remaining grounded in the text while opening reflective space to uncover inner indications embedded within the verses.

In a broader context, Sufi exegesis also demonstrates diverse approaches and interpretive styles. Some are based on ma‘rifah, as emphasized in Sufi epistemology, where true knowledge can only be attained through a purified heart and direct connection with the Divine. The duality between sharī‘ah and ḥaqīqah becomes a crucial foundation of this approach.

In the Malay-Indonesian world, this method found unique relevance through the integration of Qur’anic symbolism with local culture. Figures such as Hamzah Fansuri and Syamsuddin al-Sumatrani pioneered a distinctly Nusantara form of Sufi exegesis. They translated Qur’anic symbols into local languages while relating them to mystical experiences and Malay spiritual values.

In the contemporary era, the Sufi approach has regained attention amid growing interest in modern Islamic spirituality. Jalāluddīn Rakhmat, for instance, introduced a psychospiritual style of Sufi interpretation. This model not only employs symbolism but also addresses psychological dimensions, helping readers understand moral values, mental well-being, and inner transformation through the Qur’an.

Nevertheless, Sufi exegesis has not escaped criticism. Scholars such as Al-Suyūṭī and Al-Zarkashī expressed concerns over excessive subjectivity in mystical interpretation. They argued that if not limited by sound scholarly principles, it could open the door to distortions of revelation. Therefore, ishārī interpretation must remain subject to the boundaries of sharī‘ah and the discipline of tafsir.

A systematic and scholarly example of mystical interpretation is Tafsīr al-Kāshānī. This work combines outer and inner meanings in layered forms. Rashid al-Din al-Kāshānī emphasized that Qur’anic verses can be read at various spiritual levels depending on the readiness and spiritual station of the reader.

Methodologically, Sufi exegesis requires ‘irfānī reasoning (spiritual intellect), not merely bayānī reasoning (textual-linguistic intellect). It employs intuition, inspiration, and spiritual experience as interpretive tools. Symbols such as “water” meaning knowledge, “fire” meaning desire, or “light” meaning guidance are used to build a holistic understanding of the Qur’an.

In Indonesia, Sufi exegesis is increasingly finding its place amid the revival of modern spiritual awareness. Digital and millennial generations seeking deeper meanings in religious texts are beginning to see this approach as a bridge between formal scholarship and personal spirituality.

Thus, the existence of Sufi exegesis is not a deviation from Islamic interpretive methodology, but rather a profound expression of the search for authentic and measurable spiritual meaning. It enriches Qur’anic discourse, opens contemplative spaces, and builds existential closeness between humanity and God. In an increasingly materialistic and fast-paced world, this approach may serve as an oasis for those longing for inner peace and spiritual enlightenment through divine revelation.

Author: Hasani Ahmad Said (Head of the Department of Sufism / Lecturer at the Faculty of Ushuluddin)|
Image Source: EPA-EFE/FAROOQ KHAN
This article has been published on Republika.co.id under the title:“Menimbang Tafsir Tasawuf: Antara Kontemplasi, Kritik, dan Relevansi Sosial. (Keberadaan tafsir sufi bukanlah sebuah penyimpangan dari metodologi tafsir Islam)”.
https://khazanah.republika.co.id/berita/tdu9j1393/menimbang-tafsir-tasawuf-antara-kontemplasi-kritik-dan-relevansi-sosial?utm_source=wa_channel