KONSTRUKSI HERMENEUTIS TAFSIR AL-BAHR AL-MADID FI TAFSIR AL-QURʾAN AL-MAJID KARYA IBN ʿAJIBAH: STUDI ATAS PENAFSIRAN AYAT-AYAT FIQHIYYAH

Muhammad Irfani, NIM.: 23205031023 (2025) KONSTRUKSI HERMENEUTIS TAFSIR AL-BAHR AL-MADID FI TAFSIR AL-QURʾAN AL-MAJID KARYA IBN ʿAJIBAH: STUDI ATAS PENAFSIRAN AYAT-AYAT FIQHIYYAH. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Ibn ʿAjibah places the content of zahir and batin in an inseparable space in interpreting the content of the Qur'anic verses. The discussion in Tafsir al-Bahr al- Madid fi Tafsir al-Qurʾan al-Majid is a reflection of Ibn ʿAjibah's fiqh-sufism approach, which results in a different interpretative extract from the interpretations of a number of other mufasirs. The tendency of Ibn ʿAjibah's ideas in tafsir is the result of his dialect with the socio-cultural and religious dynamics that surround him. Therefore, this study focuses on three issues, namely: 1) What is the sociohistorical context that influenced Ibn ʿAjibah's thought in tafsir al-Bahr al-Madid fi Tafsir al-Qurʾan al-Majiḍ? 2) What is the construction of Ibn ʿAjibah's understanding of the interpretation of fiqhiyyah verses in tafsir al-Bahr al-Madid fi Tafsir al-Qurʾan al-Majiḍ? 3) How is the integration of Shari'ah and Sufism on fiqhiyyah verses in tafsir al-Bahr al-Madid fi Tafsir al-Qurʾan al-Majid?. This research uses a qualitative approach based on library research (library research) which is critical-analytical in nature through the main reference in the form of tafsir al-Bahr al-Madid and several related sources. Hans-Georg Gadamer's hermeneutic theory through the fusion of horizons is used as a helpful way to capture Ibn ʿAjibah's affinity with history while tracing the social and intellectual conditions inherent in Ibn ʿAjibah's thought. Specifically, this study aims to trace Ibn ʿAjibah's hermeneutical construction through the discussion of fiqhiyyah verses focused on four verse topics, namely Q.S al-Maidah [5]: 6 on the practice of wudu and tayamum, Q.S al-Maidah [5]: 1 about the fulfillment of the contract in the transaction, Q.S al-Baqarah [2]: 278-279 on the discussion of usury and Q.S al-Nūr [24]: 22 on social fiqh. The study concludes that Ibn ʿAjibah's intellect and his participation in social dynamics shaped his sense of thinking. The Bildung that shaped Ibn ʿAjibah's thinking developed into understanding the teachings of Sufism and the clash of doctrine with fiqh. Ibn ʿAjibah's Sufism position as a leader of the tariqah also contributed to his tafsir ideas. Riyaḍat an-nafs as an imperative element in the first phase of the tasawwuf journey is articulated by avoiding reprehensible actions according to the Shari'ah accompanied by carrying out praiseworthy behaviors that serve to decorate the soul. The shaykh guides the disciple in all aspects of his actions. Sufism teaches to be sensitive to social relations with oneself or others, which is directed to always stick with the shaykh in order to get guidance and the level of spiritual journey that has been passed, both in the maqam and hal aspects. The existence of the shaykh who demands all levels of maqam and hal to the point of musyahadah and the appearance of the reality of God is a form of formulation in Sufism launched by Ibn ʿAjibah in his tafsir.

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