Refutation, which refers to the writing of works by members of a religion with the aim of refuting the inconsistencies of different sects of that religion or of another religion, has historically been a method of criticism and of proving that one’s own belief is correct, frequently used by Muslims, Christians and Jews. In Islamic history, just as in Christianity and Judaism, there are refutations written among sects to confirm their own views and refute the other. This approach of some Sunni scholars, who developed a reaction against the moderate atmosphere that emerged in the second half of the 19th century in favor of the Bektashis who were persecuted after the Janissary Corps was closed in the Ottoman Empire, sometimes went so far as to associate Bektashism with Hurufism. While Harputlu Hoca İshak Efendi wrote his views in response to the translation and publication of Cavidannâme, the fundamental source of Hurufism, in 1871, accusing Bektashis of being attached to this belief system, these views were rejected by Bektashis who did not want this moderate environment to be disrupted. In this study, Mehmet Ali Hilmi Dedebaba’s Kâşifu’l-Esrâr Reddiyesi, Ahmet Rıfat Efendi’s Miratu’lMekâsıd fı Defi’l-Mefâsid and Ahmet Rıfkı’s Bektashi Sırrı, which were written as a refutation from the Bektashi perspective to Hoca İshak Efendi’s Kâşifü’l Esrâr and Dâfi’u’l Eşrâr and İzahü’l Esrar treatises, were evaluated. Mehmet Ali Hilmi Dedebaba, Ahmet Rıfat and Ahmet Rıfkı have based their refutations on proving that Bektashism is not related to Hurufism, and have even developed many arguments that show that they are close to Sunnism. The common feature of the refutations, some of which are written in the form of questions and answers and some in the form of explanations, which show that Bektashism is not contrary to religion as well as social and cultural values, is that they have no connection with Hurufism, that there is no place for religious worship or attitudes in Bektashi lodges, and that Bektashis are not a religious, social or cultural threat.