The Tree as an Absolute Phenomenological Symbol in Ibn ‘Arabī’s Paradigm

(Guénon 1995, 6). Ibn ‘Arabī, the well-known philosopher on cosmology, often highlighted the interconnectedness of all the creation as a way of explaining the idea of tawḥīd [oneness] to consequently demonstrate how everything is essentially derived from God. He repeatedly employed the model of tree in examining different complex ideas as well as in imagining the various layers of existence. For example, in a book attributed to him Shajarat al-kawn [Tree of Universe], as its name clearly suggests, he imagined the entire world as a tree which emerged from the seed of potentiality to which God said “kun” [Be!] (Ibn ‘Arabī 1985, 41–42; Qur’ān 16: 40). Elsewhere, he referred to al-Insān al-kāmil [the Perfect Human] also as a tree (Ibn ʻArabī, Rasā’il Ibn ʻArabī [Epistles of Ibn ʻArabī]. Dār al-Kutub al-ʿIlmīya, Beirut, 2010, 414). In this sense, the spiritual greatness of this Perfect Human becomes analogous to the huge physical size of the universe, after succeeding in breaking free from his earthly restrictions. The Greatest Master often linked this analogy with the famous ḥadīth, “Neither can My sky nor My earth contain me, but the heart of My bondsman can contain Me” (Ibn ʻArabī, Rasā’il Ibn ʻArabī [Epistles of Ibn ʻArabī]. Dār al-Kutub al-ʿIlmīya, Beirut, 2010, 31, 48, 161, 224, 258, 331). In other words, when God metaphorically sits in the heart of the Perfect Human, the latter will be the center of the universe and consequently he will be able to do anything in this world (Ibn ʻArabī, Rasā’il Ibn ʻArabī [Epistles of Ibn ʻArabī]. Dār al-Kutub al-ʿIlmīya, Beirut, 2010, 331). In fact, Ibn ‘Arabī did not only use this symbol in investigating the realms of reality but in the spiritual ones as well. He maintained that Adam basically received his knowledge from a tree. As a consequence, the structure of the tree was imprinted in his very soul. Thus, the aim of this chapter is to explore the presentation of trees in Ibn ʻArabī’s philosophical system, which was essentially tackled by Mubayyiḍīn’s and Muqābala’s significant article “Al-Shajarah: dalālātuhā wa-rumūzihā ladā Ibn ʻArabī” [The Tree: Its Indications and Symbols in Ibn ‘Arabī Writings]. Be that as it may, before starting this investigation, this chapter will provide a background about the sacred and metaphysical aspect of trees in the Qurʼān and ḥadīth. Then, we will have glimpses of Ibn ʻArabī’s imagination concerning this issue. The third part of this chapter, however, is a more in-depth exploration of this symbolism of trees. Hence, in order to further comprehend the significance of Ibn ʻArabī’s focus on this particular entity, we will see its spiritual practicality and consistency when we compare the occidental symbol of the Perfect Human (the cross) with the Islamic one (the tree), which likewise necessitates a brief account regarding the Arabic alphabet, in order to highlight that alif (ا) is the fundamental connection between the two symbols.