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In the Islamic world, scholars have also put forward their views on existence according to their fields of expertise. While some Muslim philosophers adopted the theory of emanation, some Muslim thinkers criticized the philosophers so harshly that they have been criticized so harshly as to lead to takfir because of these thoughts. Some of the Islamic scholars and thinkers defended the view that the creator and the created (Khālık-makhlūk) are different things. Those who adopt this thought are mostly thinkers who belong to the schools of kalām. The ṣūfīs also revealed their thoughts on existence. We come across examples that we can accept as the first cores of the idea of unity of existence, which we encounter in the works of ṣūfīs such as Junayd al-Baghdādī, Bāyazīd al-Bisțāmī, and Ḥallāj al-Manṣūr, who are among the early ṣūfīs. It is seen in the society that the words of Ḥallāj al-Manṣūr, who said “I am the Truth” (Ana'l-Ḥaqq), that the society is not mentally ready for these thoughts expressing the depth of tawḥīd, outwardly as blasphemy. Ḥallāj, who was under prosecution due to political reasons, was tried by taking into account the outward word of “I am the Truth” (Ana'l-Ḥaqq) and was killed by being accused of heresy. One of the theories put forward about existence is the understanding of wahdat al-wujūd (unity of existence). The idea of wahdat-i wujūd , which sees the world as the manifestation of God in the relationship between God and the world, has adopted that emergence occurs in stages that are not independent of each other, and that emergence occurs in stages. The levels of existence (marātib al-wujūd), which consist of reputation, are classified with two, four, five, six and seven numbers. Abd al-Karīm al-Jīlī, on the other hand, increased the number of his ranks up to forty. As it is known, it was Ibn al-ʿArabī who systematized the idea of wahdat al-wujūd and marātib. With his views on the body, Ibn al-ʿArabī deeply influenced the thinkers who came after him and adopted the idea of wahdat al-wujūd, especially the Sufis. However, there are as many opponents and objectors as those who adopt the idea of unity of existence. Ibn al-ʿArabī expressed his views on unity of existence mostly in his work named Fuṣūṣ al-ḥikam. Abd al-Rahman Jamī is one of those who adopted the concept of wahdat al-wujūd and used it in his works. Jamī included the subject of wahdat al-wujūd and marātib both in the books and treatises that he wrote. In this study, it is aimed to introduce, translate and evaluate the Risāle-i Şerḥ-i ḥadīs̱-i Ebī Rezīn el-ʿUḳaylī, written by Abd al-Rahman Jamī, about the level of 'amā in the marātib al-wujūd. During our studies, we came across a few copies of the in manuscript form in libraries of Turkey. We tried to reveal the issue of belonging to Jamī by examining the treatises. We came to the conclusion that there is no problem regarding the belonging of the treatise to Abd al-Rahman Jamī. In the treatise, the subject of marātib al-wujūd was handled. Ebī Rezīn al-ʿUḳaylī asked our Prophet, “Where was God before He created the creatures?” The hadith of ‘amā, which is the answer he gave to his question, was written as an explanation. It briefly explains the level of 'amā from the treatise marātib al-wujūd, which was written in the title of explaining the hadith that answered his question. Abd al-Rahman Jamī, who sometimes dealt with the classification of six and sometimes seven in the thought of marātib al-wujūd, especially focused on the level of 'amā' in this treatise and talked about the other levels in almost a sentence. He also dealt with and explained the conceptual analysis of Abd al-Rahman Jamī's rank. As it can be understood from this treatise, Jamī adopted the idea of wahdat al-wujūd and is one of the followers of Ibn al-ʿArabī. Until now, we have not come across any study about the treatise. Therefore, we aimed to introduce it to the world of science by translating on this treatise.

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