Seadet-i Ebediyye - Endless Bliss Second Fascicle

history] are not Islam’s valuable books, the statement, “It does
not accept any true hadîths,” about Malâhim, is of no value. We
would like to add that not to admit something does not show
that it is nonexistent. Things that are nonexistent cannot be
proved. For, no evidence can be found to prove nonexistence.
According to Sahâwî, “Imâm-i Ahmad has said that Tafsîr-i
Kelbî is thoroughly incorrect.” As we have stated above, Tafsîr-i
Kelbî is not a basic book of Islam. Nor is Tafsîr-i Muqâtil.
You write that Shawkânî has said: “The tafsîrs of the Sôfiyya,
such as Tafsîr-i Haqâiq [Sulamî], are not tafsîrs.” The
abovegiven information about tafsîrs includes this tafsîr, too. We
will point out also that the superiors of Sôfiyya-i ’aliyya did not
write anything in the name of Tafsîr. They wrote what they
called ta’wîls. It has been said that the inspirations that came to
their pure brains might be the information willed by Allâhu
ta’âlâ. Their statements depend upon conscience. It is left to
owners of conscience to believe them. They cannot be proofs for
others. That is, they do not prove the facts to be believed, nor
can they indicate deeds or worships. Those who know them
understand their states, and only those who have reached their
high grades know them. Such people as Shawkânî are very far
below these grades. Shawkânî’s statement cannot be a proof
against them. You say, “They have many bâtinî tafsîrs.” If the
word ‘bâtin’ is used to mean the group of Bâtiniyya, it is an
already known fact that that group deviated from the right way.
But if it means the savants of bâtin, the statement must be
thrown back into the teeth of the person who has made it.
[The book Milel-Nihal, by Shihristânî, was published in
Arabic in Egypt, in India, and in London, and was translated into
Latin, into English, and into other languages. It was translated
into Turkish by Nûh bin Mustafâ. It is written on its forty-third
page: “The Shi’î sect consists of twenty groups. The eighteenth
group is the group of Ismâ’îlî. This group is also called Bâtiniyya.
For, they say, “‘The Qur’ân has a bâtinî [secret, interior] meaning
as well as a zâhirî [overt] meaning. Its bâtinî meaning is
necessary, and its zâhirî meaning is unnecessary.” This is kufr,
ilhâd, that is, deviation from the right way. For, they do not
believe a word of the Islamic scholars.” They are not called Shi’î.
The most widespread group of Shi’îs in Iran and India today is
the Imâmiyya group, who call themselves Ja’ferî. Today, when
the word Shi’î is mentioned it means the Imâmiyya group.]
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