5- He says, “One talâq given in the name of three talâqs is still one talâq.” However, before saying so, he said for many years that the ijmâ’al-Muslimîn was not so.
6- He says, “Taxes incompatible with the Sharî’at are halâl to those who demand them.”
7- “When they are collected from a tradesman, they stand for zakât even if he does not intend [for zakât],” he says.
8- He says, “Water does not become najs when a mouse or the like dies in it.”
9- He says, “It is permissible for a person who is junub to perform supererogatory salât without making a ghusl at night.”
10- He says, “Conditions stipulated by the wâqif (a person who devotes property to a pious foundation) are not taken into consideration.”
11- He says, “A person who disagrees with the Ijmâ’ al-ummat does not become a disbeliever or a sinner.”
12- He says, “Allâhu ta’âlâ is mahall-i hawâdith, and He is made up of particles.”
13- He says, “Qur’ân al-kerîm was created in the Dhât (essence, person) of Allâhu ta’âlâ.”
14- He says, “The ’âlam, that is, all creatures are eternal with their kinds.”
15- He says “Allâhu ta’âlâ has to create good things.”
16- He says, “Allâhu ta’âlâ has a body and directions, He changes His place.”
17- He says, “Hell is not eternal; it will go out at last.”
18- He denies the fact that prophets are sinless.
19- He says, “Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wasallam’ is no different from other people, it is not permissible to pray through his intercession.”
20- He says, “It is sinful to go to Medina with the intention of visiting Rasûlullâh ‘sall-Allâhu ta’âlâ ’alaihi wasallam’.”
21- “Also, it is harâm to go there to ask for shafâ’at (intercession),” he says.
22- He says, “The books Tawrât and Injil did not differ in vocabulary. They differed in meaning.”
Some savants said that all the statements quoted above did not belong to Ibni Taymiyya, but none of them denied that he said that “Allâhu ta’âlâ has directions and is a composition of particles that came together.” However, it was declared by consensus that he was rich in ’ilm, in jalâlat, and in diyânat. A person who has fiqh, knowledge, justice and reason must first observe a matter and then decide about it with prudence. Especially, judging a Muslim’s disbelief or apostasy or heresy or deciding that he must be killed requires very minute observations and utter circumspection. Quotations from the book Fatâwal-hadîthiyya by Ibni Hajar-i Makkî ‘rahmatullâhi ta’âlâ ’aleyh’ end here.
Recently, it has become a fashion to imitate Ibni Taymiyya. They defend his heretical writings and reproduce his books, particularly his Al-wâsita. This book, from beginning to end is full with his ideas that are disagreable with Qur’ân al-kerîm, with hadîth-i-sherîfs and with the Ijmâ’ al-Muslimîn. It causes great fitna and faction among the readers and causes fraternal hostility. The Saudi Arabian Wahhâbîs, and those ignorant men of religion who were caught in their traps in other Muslim countries, have made Ibni Taymiyya a banner for themselves; they give him such names as ‘The Great Mujtahid’ and ‘Shaikh al-Islam.’ They embrace his heretical thoughts and corrupt writings in the name of faith and îmân. For stopping this terrible current, which brings about faction among Muslims and demolishes Islam from within, we must read the Ahl as-sunnat savants’ valuable literature refuting and rebutting them with proofs. Among this literature, the book Shifâ us-siqâm fî-ziyârati-khayril-anâm, written by the great imâm and the profoundly learned savant Taqî-ad-dîn as-Subkî, destroys Ibni Taymiyya’s heretical ideas, eliminates his faction, and exposes his obstinacy. It prevents the spreading of his evil intentions and wrong beliefs.
10- AL-JAMÂ’AT-UL-ISLÂMIYYA: This group of bid’at was founded in India in 1360 [1941 A.D.] by a man without a madhhab named Mawdûdî. The book Ash-shakîkân, printed in 1988, contains his articles praising Humainî. The group named Al-Jamâ’atut-tablîghiyya was founded by Muhammad Ilyâs Dahlawî in 1345 [1926 A.D.]. This man died in 1363 [1944 A.D.]. His son Muhammad Yûsuf, who succeeded him, praised the Sahâba in his Arabic book entitled Hayât-us-sahâba very much, as a stratagem to deceive Muslim youngsters. The book Asr-i se’âdet târîhi, translated from English to Turkish by Ömer Rızâ Doğrul, is not the translation of Hayât-us-sahâba. It is the translation of the book Es-sîratunnabawiyya by Shibli Nu’mânî, from India, who is also the author of the book Al-Fârûq. Yûsuf died in 1394 [1974 A.D.]. See the books The Sunnî Path, Answer to an Enemy of Islam, The Religion Reformers in Islam. Shibli Nu’mânî died in 1332 [1914 A.D.]. There is detailed information about the book Al-Fârûq in the books Belief and Islam, and Islam and Christianity.
Those who deviated from the way of the Ahl as-sunnat represent themselves as Muslims using the abovementioned names as camouflage. They ardently try to teach Islam to disbelievers by saying that Islam is the true religion, and it is the only way to happiness. Some people who listen to them and understand the reality convert to Islam immediately. However, afterwards they misguide these poor people into their heretical way. The Physicist Abdussalâm, who was given the Nobel prize, is a Qâdiyânî. Ahmad Deedad, who argued with Christians in South Africa and attracted them to Islam in 1980, is not a man of the Ahl as-sunnat, either. These lâ-madhhabî people prevent those people who have recently become Muslims from joining the way of the Ahl as-sunnat and attaining endless bliss.
37- HURÛFÎISM
The word ‘Bektâshî’ refers to two different groups of people. The first group are true, correct Bektâshîs who are pure Muslims and follow the right way shown by Hadrat Hâdji Bektâsh-i Walî.
The second group of Baktâshîs are the fake, untrue ones. They are Hurûfîs, who are on the wrong way. Most of them were called ‘Bektâshî’ in the past. In the course of time, they decreased in number and became non-existent. Nowadays, no fake, corrupt Bektâshîs exist in Turkey. The fake Bektâshîs among Muslims used this valuable name as their mask so that they could, by hiding their beliefs, deceive youngsters, and lead an easy life. As a matter of fact, the number of those who are disbelievers but hide themselves under these various valuable names is really high, such as the name Malâmî. Those deviated ones who never worship, commit every kind of sin and evil, and never follow the Sharî’at call themselves Malâmî. Actually, Malâmî means pure Muslim who performs the fard aspects of all his five daily prayers in a mosque, abstains from the harâms (prohibitions), performs the supererogatory and sunnat prayers at home, and avoids being famous. The book Kâshif-ul-esrâr written by Ishâq Efendi of Tokad states:
Another group trying to demolish Islam are the Bektâshîs. When ‘Bektâshîs’ is mentioned, two groups of people should be understood. The first are those pure Muslims who followed the right way shown by Hadrat Hâdji Bektâsh-i Walî.
In the second group are the mendacious Bektâshîs. Those people who are said to be Bektâshîs today are in this group. In order to live comfortably among Muslims and to deceive youngsters by concealing their irreligiousness, these false Bektâshîs have used this name as a mask. There are quite a few irreligious people who hide under various valuable names. For example, the Râfidîs, who it has been declared will go to Hell, call themselves Alawî. Formerly, Hadrat Alî’s descendants were called Alawî. Later they were called Sayyed (or Sayyid) and Sherîf. Alawî means a true Muslim who loves and follows Hadrat Alî. As it is seen, Alawî has been the name of three groups of people. Only one of these groups is corrupt and false Alawîs.
So is the name Malâmî. Some heretical people who do not worship at all and who commit every kind of sin and who do not follow the Sharî’at call themselves Malâmîs. These people call the true Muslims who obey the Sharî’at reactionary bigots. Of old, those pure people who performed such fard worships as namâz five times each day in mosques, who performed the sunnat and the supererogatory prayers secretly in their homes, and who abstained from fame, used to be called Malâmîs. But now, those who do not perform namâz claim to have become Malâmîs, thus deceiving Muslims.
Another group of irreligious people who assume a dear name in order to deceive Muslims are the Hurûfîs; they gathered under the name of Bektâshî. Formerly they used to conceal their real purposes. In 1288 A.D. they began to take off their masks. They exhibited their secret book entitled Jâwidân. This book of theirs consists of six folios. One of its folios was written in Persian by Fadl-ullah bin Abî Muhammad Tabrizî, who is the founder of Hurûfîism. The remaining five were made up by some of his disciples. Of these, the folio called Ashknâma, or, rather, Ishknâma, by the son of Farishtah, did not reveal disbelief so clearly; therefore, it was printed by lithography in Istanbul in 1288 [1781 A.D.]
The zindiq named Fadl-ullah Hurûfî was a dervish of the Qarâmitî path. The Qarâmitîs are also called Ibâhiyya. They called the harâm halâl and robbed hadjis for seventy or eighty years. They killed Muslims. They established a government. When their government was demolished in 372 [983] they went to different places, where they hid. Of these, Hasan Sabbâh established the Ismâ’iliyya state, which was demolished in 654 [1256]. Of these, Fadl spread disbelief secretly in the city of Astarâbât in Iran. He found nine assistants. He invented something called the knowledge of dot. He used to say that such and such a thing is mubâh (permitted) because the dot came double, and that such and such thing is harâm (forbidden) because the dot came out single. Hadrat Ibni Hajar-i Asqalânî gives extensive information about Fadl-ullah and about Hurûfîism in his history book entitled Anbâ-i Fadl. When the disbelief of Fadl-ullah became widespread, Mirân Shah, the son of Tîmûr (Tamerlaine), killed Fadl-ullah with his father’s command in 796 (1393 A.D.). With a rope fastened to his leg he was dragged along the streets. Thus Islam got rid of an implacably mortal enemy. As Sultan Selim Khan ‘rahmatullâhi ta’âlâ ’aleyh’ prevented the spreading of Râfidîism, so Tîmûr Khân ‘rahmatullâhi ta’âlâ ’aleyh’ prevented the spreading of Hurûfîism, which was very dangerous for Islam, and thus he rendered a great service to Islam. For this reason, the Hurûfîs hate and always speak ill of Tîmûr Khân.
When Fadl-ullah was killed and Astarâbât was demolished, his nine assistants vanished into thin air. Later, one of them, a person named Alî-ul-a’lâ came to a Bektâshî convent in Minor Asia; he began to spread the book Jâwidân secretly and to deceive the ignorant. He said that this was the way of Hadji Bektâsh-i Walî. Because he called the harâm (prohibited) mubâh (permitted) and issued a blank cheque concerning sensuous desires, his words spread rapidly among malevolent people. Calling his words ‘secrets,’ he pledged the informed to secrecy. Those who should reveal the secrets to strangers would be killed; in fact, this happened several times. The secrets were marked with the letters a, c, v, z in the book Jâwidân. These marks, each a disbelief, were explained in the book Miftâh-ul-hayât. They called this book Sır (secret), too. He who does not have the book of Sır cannot understand Jâwidân. They have been deceiving the ignorant since 800 A.D. They have caused them to go out of Islam. Also, Masons have joined them. Their financial provisions betray their Jewish traits. In 1240 [1824 A.D.] they began to spread their disbelief in flouting liberty. Their Ulu (great chief) was killed by Sultan Mahmûd Khan II ‘rahmatullâhi ta’âlâ ’aleyh’. The Bektâshi convents were cancelled. He declared a firman ordering that their places be given to the Naqshibandîs. They spread about and carried on their activities secretly. They reappeared in 1288. They edited the booklet Ishknâma by Farishtah’s son Abdulmajîd. They began to spread widely. It is written at the beginning of the book Hujjat-ul- bâligha by Hadrat Ismâ’il Hakkı of Bursa ‘rahmatullâhi ta’âlâ ’aleyh’ that those who were deceived by them were called the ‘Group of Ishik.’ [It is written in the book Mir’at-ul-maqâsid, which was written by Sayyid Ahmad Rif’at Bey, a member of the court of Financial Affairs, “Abdullâtif, the son of Farishtah, who is Abdulmajîd’s brother, was a Sunnî. As it is understood from a book which he wrote about tasawwuf, he was a devoted Muslim. He was very sorry about his brother’s slipping into Hurûfîism. He did not follow them.” The son of Farishtah also wrote books other than Ashknâma. He says in his book Sa’âdatnâma, “I have translated this from Jâwidân, from Ashknâma and from Muhabbatnâma, and it was completed in the year 826.” The chief caliph of Fadlullah, Mahmûd, somehow unravelled himself from the isolating influence of his master, (not as a result of eventually seeing the truth, but indulging himself into the allurements of an even more lethal dosage of self-complacency). Concocting something called ‘Ilm-i nokta’ (the knowledge of dot), he wrote a book with the title Jâwidân-i saghîr, in which he proclaimed that the Hurûfîs were zindiqs, accursed disbelievers. It is written in the book Hujjat-ul-bâligha by Ismail Hakkı of Bursa that most of the people who read Jâwidân are on the path of ilhâd and that they are disbelievers because they deny the rising after death by saying, ‘Not the overt meaning but the covert meaning of the Qur’ân is its real meaning.’ This book was printed on the margins of the book Rashahât in 1291 [1874] in Istanbul. Hurûfîs call people who are most excessive in disbelief and ilhâd ‘Sayyid.’ For this reason, many of them, such as the Nasîmî, claimed to be Sayyids.]
To deceive Muslims, the Hurûfîs, hiding under the name of Bektâshî, attacked through several ways:
1- They say that Fadl-i Hurûfî is a god. It is written in Jâwidân, “Eternally before, god used to be an invisible force. It appeared first in letters, then in prophets, and eventually in Fadl. First Hadrat Adam appeared in the guise of a prophet. For this reason angels prostrated themselves before Adam. He communicated the meanings of his four books in Jâwidân.”
2- Fabling hadîths in their book Khutba-tul-bayân and also in their other books, which they made up in the name of Hadrat Alî’s words, they say that sinning does not harm the lovers of Hadrat Alî. By saying that worshipping is unnecessary and that the harâm (forbidden) are halâl (permitted), they deceive those ignorant people who would like to enter Paradise without pious deeds and worships. After coaxing a person into giving up his worships and îmân, they begin to teach him the book Sır, for Jâwidân does not contain even the names of the Ahl-i Bayt. Khutba-tul-bayân also has a Turkish interpretation.
3- They say that all religions are the same and that they are all accumulated in sixteen belts. “Each of the sixteen belts is a prophet’s sharî’at. He who wears each belt will have done the sharî’at of that prophet. For example, he who wears Hadrat Adam’s belt always wears leather, for Hadrat Adam wore leather dresses. He who wears Hadrat Mûsâ’s belt does not ride on a mare. He who wears Hadrat Îsâ’s belt never gets married. But adultery and homosexual intercourse are permitted for him. For Hadrat Îsâ (Jesus) ‘alaihi’s-salâm’ was a bachelor,” they say. It is written in Jâwidân by the son of Farishtah that they believe the existence of three gods like Christians. It is written there, again, that the exalted person called Alî was Fadl-i Hurûfî. It is written in another page, “Fadl-i Hurûfî is superior to Hadrat Muhammad and Alî [May Allâhu ta’âlâ protect us against saying so!]. They did not know the subtleties of the Sharî’at as well as Fadl does.” Its passages contradict one another.
As it is seen, these false Bektâshîs are not Shiites or Alawîs, either. They are so evil. They are polytheists. Being supported by Jews and Masons, they cause Muslims to deviate from Islam. They do not show Jâwidân to those who are newly deceived, but they introduce themselves to them as Alawîs. However, the Shiite savants say that the Bektâshîs are disbelievers.
4- Because it is, according to them, permissible to lie, they have written some fabulous books such as Hamzanâmâ and Battal Ghâzî. They relate fabulous miracles from their superiors whom they call Baba (father). Ahmad (Baba), who is the founder of their convents in Merdivenköy, Istanbul, used to gather youngsters and say, “One of the fathers, whose name is unknown, flew one day, and he went to Damascus in an instant. He had asked that he be picked up from a certain tavern. They went there the same day and found him dead at the bottom of a large earthenware. Another father went across the ocean on the back of a lion and then came back.” Also, his teacher, Halîl Baba, used to gather youngsters in a house in Samatya and tell them several lies. The author of the book Kâshif-ul-asrâr, who was there at the time, disgraced the Baba, and the host ejected him from the house. One of their lies is their claiming that giving property, rank and children to anybody, the killing of people, and the healing of the sick are within the power of the Babas. They say, “It is fard to perform namâz once in one’s entire lifetime. And it is fard to fast once in one’s entire lifetime. Do not misuse your bodies by performing a ghusl.” To those who go out of the Dîn by believing these, they begin to reveal the secrets. They say that the person who is called Muhammad was Alî [May Allâhu ta’âlâ protect us against saying so!] And they say that the person whom they call Allah is Alî [May Allâhu ta’âlâ protect us against saying so!] If a person becomes as crazy as to believe this, they say that all these are Fadl himself. They say, “Every kind of evil, including fornication, has been mubâh for you.” They then take him to drinking and sex parties.
Another one of their lies is their saying that there are twelve paths. When they are asked how this could ever be possible, they say, “Are you denying Hadrat Hadji Bektâsh-i Walî?” But, in fact, Hadji Bektâsh-i Walî, like other murshids, used to obey the Sharî’at, and he would not deviate from the sunnat-i saniyya, nor would his disciples. But people who lived later were deceived and these irreligious Hurûfîs appropriated the name Bektâshî to themselves. Thanks be to Allâhu ta’âlâ, today there are no more of these false Bektâshîs. The Bektâshîs living in Turkey today are all true Muslims. They live in fraternity with the Sunnî Muslims.
Another lie of theirs is that they say that though there are some excessive ones among the Bektâshîs their father is not so. However, all Bektâshîs have hard drinks. They never perform namâz. Could such people ever be said to be good? Their most famous fathers, such as Koyun Baba in Osmancık, Abdal Mûsâ in Elmalı, Şucâeddin (Shujâ-addîn) in Eskişehir, Kızıl Deli in Dimetoka and Sersem Alî in Kalkandelen all read Jâwidân and spread disbelief. [It is also written in the dictionary of Munjîd that Koyun Baba was a Bektâshî.]
The false Bektâshîs grow their moustache too long. They say that it is the sunnat of Hadrat Alî to grow the moustache long. They say that it is the sunnat of Mu’âwiyya to clip the moustache. But the fact is that it has been commanded in hadîth-i-sherîfs to shorten the moustache. It is sunnat-i muakkada to shorten the moustache. They say that Hadrat Alî, whom they claim to love, neglected this sunnat, and that Hadrat Mu’âwiyya, against whom they bear hostility, obeyed the sunnat. Bukhârî-i sherîf, alone, contains various hadîth-i-sherîfs about cutting the moustache short. To say that Hadrat Alî disobeyed these commands means not to love him but to feel hostility against him. It has been permitted to grow the moustache and the fingernails in combat in order to inspire awe to the enemy. And it has been made makrûh to let them grow long at other times. Fadlullah-i Hurûfî said, “Such hairs as the eye-brows, eye-lashes and the moustache are the appearance of a holy letter on man. The reason why angels prostrated before Hadrat Adam was because of this appearance. The moustache is sacred. It is a great sin to cut it.” Shah Ismâ’il, who spread the Râfidî dogma, adopted it from the Hurûfis to grow a moustache. He ordered the Shiites to grow their moustache lest they might resemble the Sunnîs. With a view to deceiving youngsters, they said that it was Hadrat Alî’s sunnat Thus they slandered the great imâm.
Bektâshîs do not ever mention Allâhu ta’âlâ, worship, or read Qur’ân al-kerîm. Every morning they assemble in the meeting-room in their pîr’s home. One of them enters the room bringing in a tray with as many glasses of wine as the number of men present, a slice of bread and a piece of cheese for each. They meet him singing chants of reverence. Stopping in front of each person he gives him one. Respectfully they take the things they are given, rub them gently on their faces, and then eat and drink them. All their worships consist of only this. Those who are married bring their wives and daughters to the meeting, too. They drink and dance. If one of them likes another’s wife or daughter, he goes to the man and asks his permission to pick a rose from his garden. The man calls his wife and says to her, “Meet the demand of this beloved friend.” Then he kisses her. If the demand is mutual, the two men go to the father and ask his permission. When the father gives permission, they use each other’s wife and daughters all through their lives. True Bektashîs do not commit these vices.
The Bektâshî fathers hear confessions, like priests. When a person does something which is considered a sin, he comes before the father. The father pulls his ear and then forgives him. If the person’s sin is very grave, he begs him, saying, “Get what you like and see to your way.” And the father tells him to sacrifice an animal for the Forties or to make a vow for the Three Hundreds. Then, taking a few liras from him, he forgives him. If a Bektâshî woman has sexual intercourse with a non-Bektâshî man, she goes to the father and says, “A dog has jumped over me.” By the father taking money from her, she gets forgiven. Each father has a different way. One night, in a meeting, a woman came before the father and bowed her head. The father told her to unfetter herself. Then the father said to whomever he liked of the men, “Stand up and fasten this sister to the log.” The man retired to a room with the woman. Another woman who had been looking for a remedy for her illness consulted a Baktâshî woman. The Bektâshî woman said, “Our father practises sorcery very well,” and took her to the convent. There they said to the woman, “Undress yourself! The father is approaching.” The woman said no, but they frightened her, by saying, “Don’t you dare! They would rather let your corpse go out of here than let you give away their secrets.” The woman surrendered. Afterwards, the woman who had brought her there said that what the father had done was not evil and that he had only done the sunnat of Hadrat Ali. Because they do not care about the harâm or halâl, they do not hesitate to commit those loathsome and base deeds which the basest disbelievers could not do.
In Salonica, at a place called (Gül Baba) outside the walls of the fortress, a Bektâshî father named Zulfikâr gathered the Bektâshîs, women and men, on Nawruz Day, and they began to imbibe. Getting drunk, each claimed to be a god, expressing such terms as, “I created those mountains,” “If I command that pinetree, it will prostrate itself before me,” “If I command those dead people they will resurrect.” Then a Bektâshî named Alî Ridâ, one of the employees of the telegraph office, stood up and called aloud, “Let him who is Muhammad’s donkey come here.” One of the men came forward and he mounted the man, saying takbîr. A bottle of wine in his one hand a glass in the other, he went among the Bektâshî women. Saying takbîr, he began to distribute the wine. All the women becoming drunk, he returned to the male group. Then, he said loudly, “Let’s perform namâz!” They all stood up, turned their back to the Qibla and, their father being the imâm, they performed it as follows: After shouting, “Namâz is a lie. I don’t believe in namâz, I don’t perform namâz,” they all prostrated. When prostrating, their father raised one of his feet and one of his hands and shouted. Then this Alî Ridâ held his two naked wives by their hands and took them to Sâmî Bey, who was a Sunnî and who had been standing at a distance. He said to him, “See? What a beautiful thing it is to be a Bektâshî, isn’t it? You’d better become a Bektâshî like us. Instead of sitting deprived at a distance, you could entertain yourself together with us.” All the Bektâshîs, women and men alike, began to walk and assault the wives of the Ahl as-sunnat, who had gone out to take air, it being a holiday. Saying, “We own these places. What is their business here who are not from us?” they tore up their veils. The poor women ran away and cried for help. Being few in number, their husbands could not rescue the women. Hearing their cries, the artillerymen in the fortress came to their rescue. They defeated the Bektâshîs. Such enmity to Islam, which even disbelievers do not feel, was hushed up because Mustafa Bey, the Chief Secretary of the Ministry of the province of Salonica, was a Bektâshî. And it was written in a distorted manner in Masonic newspapers. This abominable behavior, which took place in 1288 A.H., was reported to the Prime Ministry with a large petition by the patriotic inhabitants. Upon this, they were punished.
These liars, who dissemble their infidelity under the guise of this blessed epithet, ‘Bektâshî’, are betrayed by their own literature, i.e. the book Haqîqatnâma, which is one of the interpretations of Jâwidân. There is another book, Mahsharnâma, written by Amir Ali, and another book, Muqaddamatul-haqâyiq, repeating the disbeliefs written in Ashknâma. It curses those who disbelieve them and commands that they be killed. And the booklet Viran Abdal is not one of their secret books; they read it openly in order to deceive Muslims and to cause them to go out of Islam. It slanders Hadrat Âisha ‘radiy-Allâhu ’anhâ’ and writes ill of Hadrat al-imâm-ul-a’zam Abû Hanîfa by saying that he is a Khârijî. It quotes the writings of Fadl-i Hurûfî in Jâwidân under the pretension of Hadrat Ali’s statements. It prescribes many fabulous ablutions, prayers of namâz and other types of worship. Another book is Âkhiratnâma. Like Ashknâma, it is fraught with disbelief. It strives to prove that Fadl-i Hurûfî is a god. And another book of theirs is Risâla-i Fadl-ullah. Another book is Tuhfa-tul-ushshaq.Their books Risâla-i Badraddîn and Risâla-i Nokta are all interpretations of Jâwidân. Another book is Risâla-i Hurûf. Another one is Turâbnâma. And another one is Wilâyatnâma. Most of these books are in Persian.
They have about sixty books in all. They are all based on the denial of Allâhu ta’âlâ and the recantation of the Sharî’at, and they cajole people into worshipping Fadl-i Hurûfî. They are worse than all disbelievers and than all sects. The above-given information manifests this fact. This is the end of our excerpt from the book Kâshif ul-esrâr.
A. Rıfkı Efendi’s book Bektâshî Sırrı[32] published in Istanbul in 1327 [1909 A.D.] states, “Bektâshîsm goes back to Hadrat-i Abû Bakr-i Siddîq through a backward chain of Hadji Bektâsh-i Walî, Loqman Khorasânî, Hadji Ahmad Yasawî, and Bâyazîd-i-Bistâmî. Out of two branches parting from Ahmad Yasawî came Bektâshîs and Hâdjegân. Hurûfîsm is a way of deviation, whereas Bektâshîsm is a way of truth. Hurûfîsm is a branch of Ismâ’îliyya, which has no connection to the Sharî’at and tasawwuf. They interpreted Qur’ân al-kerîm according to their own wills and their ways. Their books entitled ‘Zarra-nâma,’ ‘Iskender-nâma,’ ‘Fadîlat-nâma,’ ‘Hakîkatnâme,’ and ‘Risâla-i Istiwa’ are widespread among the Shiites. The books of Bektâshîs, like ‘Wilâyatnâme,’ ‘Kaygusuz Abdâl Ri