Muhyiddin Ibnü’l-Arabi, an important person in the Islamic world, is known as a thinker, mystic, writer and poet. His scientific works and the ideas he put forward are associated with various fields and are remarkable and controversial in many respects. He has a unique style and stands out with the meanings he attributes to concepts and his personal preferences when choosing terms. Verses of the Quran, Hz. He put forward different views on the interpretation of the Prophet’s hadiths and other religious texts. For this reason, various comments and evaluations have been made about it.
While many well-known scholars in Islamic sciences praised Ibn al-Arabi and evaluated his ideas with appreciative expressions, many scientists also made harsh criticisms with opposing thoughts. Studies on the life and works of Muhyiddin Ibn Arabi reveal different perspectives among academics about his miracles.
The supernatural abilities and extraordinary events attributed to Ibn Arabi throughout his life have also been the subject of debate in academic circles. While some scholars speculate about his miracles based on historical and religious documents, others consider these events in the context of mythological or symbolic meanings. The miracles of Ibn Arabi, known as the Islamic thinker, constitute the focus of academic discussions based on different perspectives.
Discussed Miracles of Muhyiddin Ibn al-Arabi
Research on the internet shows that many posts have been made about Muhyiddin Ibn Arabi since 2014. In particular, the popular TV series “Resurrection Ertuğrul”, which tells about the founding of the Ottoman Empire, started to be broadcast in 2014 and the inclusion of Ibn Arabi’s character in this series increased the awareness of his thoughts and prophecies in popular culture. In particular, topics such as coded language and dream interpretations in Ibn Arabi’s works constitute the basic content of the posts.
One of the most striking of these is Ibn Arabi’s statement: “There will be a pause of 100 years after the Ottoman Empire. The state that will be established later will have the strength of 10 states.” It is claimed that there is a prophecy in the form of. Claims that Ibn Arabi’s predictions will come true 59 (62 according to some sources) years after the foundation of the Ottoman Empire and that it will capture Egypt are among the posts claiming that he predicted the future. Most of these claims are based on the book titled “Şeceretü’n-Numaniyye fi’d-Devlet-i Osmaniyye”.
Recent academic studies have focused on this treatise and it has generally been stated that Ibn Arabi made comments about the future. The treatise consists of three parts that talk about Mecca, Jerusalem, Egypt and the Ottoman Empire. It is controversial whether the book was written by Ibn Arabi, and it is stated that the person who annotated the text was Sadreddin-i Konevi, one of Arabi’s students. However, there is no clear evidence on this subject.
There are different opinions among academics on this issue. The fact that the text is old and written in a coded manner or that its meaning cannot be fully deciphered has led to the emergence of different interpretations. While some academics who claim that the prophecies were made stated that they reached this conclusion by supporting them with different books and interpretations, others stated that these treatises were apocryphal and the accuracy of the information they contained was doubtful. Such texts are found in ancient Greek history and the history of religions, and they often gain meaning through interpretations.
Yavuz Sultan Selim Conquered Egypt and Discovered Arabi’s Tomb
It is known that there were people who opposed Muhyiddin Ibn Arabi’s teachings throughout his life, and there is information that his tomb was looted or deliberately relocated after his death. In particular, it is stated in Arabi’s writings that it was predicted that Yavuz Sultan Selim would conquer Egypt, and that Yavuz Sultan Selim then conquered Egypt and found Arabi’s tomb. However, there are various opinions about the reality of this situation.
Member of the Turkish Historical Society and the Chief of the Turkish Academy of Sciences, Prof. Dr. Ahmet Yaşar Ocak states the following on the subject: “We do not know whether Yavuz Selim was aware of this treatise when he had Ibn Arabi’s grave found. Maybe he was aware of it, and if so, we do not know whether he believed that the treatise really belonged to him. “If he was aware of it, even if he did not believe it, he might not have put forward any negative opinions because it was a document in line with state policy.”
Prof. According to Yaşar Ocak, it is known that the treatise in question and the commentary said to have been written by Sadreddîn-i Konevî are apocryphal works. He states that these works may not have been written by Ibn Arabi and Konevi, but despite this knowledge, they may have been evaluated and used by the Ottoman bureaucracy, ulama and Sufiyya as evidence that would strengthen the legitimacy of the state.
Professor Ocak suggests that Ottoman sultans may have adopted Ibn Arabi’s teachings and used this text for political purposes. However, there is no definitive evidence that the treatise is attributed to Ibn Arabi.
In addition to these discussions, it is known that the shared claim that “There will be a pause after the Ottoman Empire and the state to be established thereafter will be as powerful as 10 Ottomans” is not cited even by those who support the accuracy of Ibn Arabi’s prophecies. There is no definitive evidence that Konevi, who commented on Arabi’s work in his treatise Seceretü’n-Numaniyye fi’d-Devlet-i Osmaniyye, made such an assumption.
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