Abu al-Hakam Ibn Barrajan (d. 536/1141) was hailed as the “al-Ghazali of al-Andalus” for good reason. He authored the most important Andalusian works of Sufi Qur’an commentary and theology of the intellectually formative 6th/12th century, and certainly left his mark on later generations of Muslim scholars. Having lived at the end of the Almoravid dynasty (r. 454-541/1062-1147), this pioneer of Ash‘arism represents a particularly unknown yet crucial period of cosmological thought in Andalusia, and links the early Sufi tradition of Ibn Masarra (d. 319/931) with that of Ibn ‘Arabi (d. 638/1240). Despite his unmistakable significance both politically and in the formation of Sufism, theology, and other religious sciences of the Muslim West, Ibn Barraj?n has been almost completely neglected by modern scholarship. This paper will explore Ibn Barrajan’s intricate and hierarchical symbology, which is closely tied to Qur’anic verses and hadiths, and which relates natural phenomena as contemplative passageways into the unseen world. Based on my recently completed critical edition of his 600-page Qur’an exegesis entitled Idah al-hikma bi-ahkam al-‘ibra (Rendering Wisdom Apparent Through the Properties of the Contemplative Gateway), this paper will highlight two key thematic strands of Ibn Barrajan’s work. The first, is his concept of divine symbols (ayat khassa), in which certain natural phenomena, for instance the sun and the moon, exclusively manifest God’s presence. Alongside these uniquely divine self-disclosures, the natural world contains a second category of signs that are ontologically rooted in celestial or infernal states, and reflect phenomena such as the archetypal day, heavenly trees, or infernal beings. This twofold distinction within Ibn Barrajan’s symbology of the natural world is so central to his thought that the Idah may be described as a guidebook to envisioning the cosmos as a theater of these two types of otherworldly manifestations. This paper will emphasize how these intellectual contributions by Ibn Barrajan were incorporated into Ibn ‘Arabi’s Futuhat al-Makkiyya and reinforced the centrality of the natural world as an opening unto the supernatural in Sufi cosmology.