Bayramî-Melâmî Şeyhi Hüseyn-i Lâmekânî’nin Tevhide Dair Tenkit Edilen Bir Beytini Risalelerle Okuma Denemesi
A reading attempt of Bayramī Melāmī Sheikh Ḥuseyn-i Lāmekānī’s A Criticized Couplet About Tawhid With Tracts

Summary/Abstract: Ṣūfī people, as well as the ulema (ʿulemā), discussed the issue of how God (Ḥaḳḳ) surrounds the universe (ʿālem) and where the ʿarş (arsh / the ninth heaven) in which God ensconces himself exists. The Ṣūfī people supporting the unity of existence (Wahdat al-wujud) concept claim that God surrounds the universe by his own being and so that the ʿarş (arsh) is all the creation / created beings by God moreover they argued that people who rejected this idea could attribute weakness or impotence to the power of God. On the other hand, commentators and scholastic theologians acknowledge the idea that God surrounds the universe not by his own being as Ṣūfīs claimed but God surrounds the universe by his knowledge (ʿilm) and power (ḳudret). They claimed that there was no physical connection of God with the universe. There-fore, this article discusses a couplet (beyit) written by Ḥuseyn-i Lāmekānī from Bayramī-Melāmī group in light of four different tracts (risāle). One of the four tracts was written by the author of the couplet Ḥuseyn-i Lāmekānī himself. The title of his tract is Wahdat-nameh (Vaḥdet-nāme). The other tract was written by Munīrī-yi Belgradī and the title of it is Şarḥ-i Qaṣīda-i Suleymān. The other two tracts analyzed in this article were written by Ṣalāḥ al-dīn-i ʿUşşāḳī. These two tracts try to explain how God surrounds the universe from the unity of existence (Wahdat al-wujud) perspective. Therefore, they may help in understanding the mentioned couplet written by Lāmekānī. The outline of the article is as follows: the introduction has the text of the ghazal including the mentioned couplet and discusses how the characteristics of Bayramī-Melāmī people were reflected in their poems. This part also tries to determine who wrote the mentioned ghazal as there were two different pen manes / pseudonyms (mah-las) for the same ghazal in various resources. To determine the original writer of the ghazal is crucial for proper interpretation of the texts. The next part of the article discusses the accusation that Lāmekānī was an heretic in the Şarḥ-i Qaṣīda-i Suleymān tract by Munīrī-yi Belgradī. This part also tries to outline Munīrī-yi Belgradī’s mode of thought to discuss the background of his criticism about the couplets. According to his way of thinking, though Munīrī had some tolerance to Ṣūfī people believing fenā fillāh, he ironically harshly criticized the Ṣūfī group supporting Wahdat al-wujud entitled as Fuṣūṣī. In the second section, based on his work named Wahdat-nameh (Vaḥdet-nāme), it is aimed to create a general portrait of Ḥuseyn-i Lāmekānī. In this context, it discusses how Wahdat al-wujud and Hurufism, which are generally big issues for Bayramī-Melāmī, influenced Lāmekānī. Therefore, the comparison between Oglan Sheikh İsmāʿil-i Maʿşūḳī who was clearly influenced by Wahdat al-mavjud (vaḥdet-i mevcūd) and Hurufism, and Ḥuseyn-i Lāmekānī is realized in this part. It was figured out that adoration of Fuṣūṣ al-Ḥikem (Fuṣūṣīlik) was more influential in Bayramī-Melāmī Sheikh’s mode of thinking through the analysis of the effect of Fuṣūṣ al-Ḥikem in Wahdat-nameh (Vaḥdet-nāme). It was suggested that the reason behind the allocation of Munīrī-yi Belgradī for Ḥuseyn-i Lāmekānī was the effect of Fuṣūṣ al-Ḥikem which was salient for Melāmī Sheikh Lāmekānī. The final part of the article is about two tracts Miftāḥ al-vucūd and Zayl al-kitāb written by Ṣalāḥ al-dīn-i ʿUşşāḳī. The criticized couplet was read under the light of these tracts. These two tracts are significant as they explain how God surrounds the universe and where the ʿarş (arsh) is located by referring to the verses of Quran al-Fussilet 41/54, al-Nisā 4/126 and el-Tāhā 20/5 mentio-ned in the couplet by Ḥuseyn-i Lāmekānī. Ṣalāḥ al-dīn-i ʿUşşāḳī proposed a new argument about how God surrounds the universe in Zayl al-kitāb. According to this argument, in Miftāḥ al-vucūd Ṣalāḥ al-dīn-i ʿUşşāḳī tries to explain God’s surrounding potent through the or-ders/grades of the existence. In Zayl al-kitāb, he claims that there must be a center for God’s surroundings of the universe and this center must be Ḥaḳīḳat al-Muḥammediyye. Ṣalāḥ al-dīn-i ʿUşşāḳī stated that he did not acknowledge this information by himself but he acquired it from Ibn Arabī when he had a dream. Lastly, this part of the article discusses what Rahman settles in ʿarş (arsh) means in terms of circle (devir) theory. It was suggested that according to Ṣūfī people believing Wahdat (vaḥdetçi) God’s ʿarş (arsh) is the human being himself by drawing on the Kasf al-Gıtā (Keşfu’l-Gıtā) qasida written by Sunʿullāh-ı Gaybī who was a successor of Ḥuseyn-i Lāmekānī from the second generation.

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