Ahiret (Axrete / Axiret) in Dersim Alevism

Death in the Cosmology of Raa Haqi and Axrete ^[1]

In the belief system of Raa Haqi, two fundamental realms exist: Haq Dina (Axrete) and Neq Dina (the transient world). Neq Dina is temporary; the ro (soul) comes into this world in order to undergo a test. In the teachings of Raa Haqi, there is no notion of inherently good or evil souls, because the soul originates from Haq and is one of the thirty divine elements granted to human beings at creation. Goodness or evil emerges through the way a person lives and the decisions they make in Neq Dina.

Human death is referred to as merdene. This concept does not merely signify a biological end; it expresses the return of the body to its origin-earth-and the restitution of the divine qualities within the body to Haq. According to Raa Haqi narratives, Haq created humans from earth and endowed them with thirty attributes from Himself. When the earth was taken to create humans, it objected. Haq then reassured it by saying, “To ra bi oncia yenê to” (“They came from you, and they will return to you”), thereby appeasing the earth. Death is understood as the realization of this primordial agreement.

The Soul, Helm, and Oli Diwan

In the belief system of Raa Haqi, after the body merges with the earth, another divine component belonging to the human being-the helm-remains in Axrete until the Day of Judgment. The passage of the soul from Neq Dina to Haq Dina, as well as its return to the world, is determined through the interrogation conducted in Oli Diwan. During this process, two angels named Hekır and Nekır present an account of the good and bad deeds the deceased performed during their lifetime. Based on this evaluation, a decision is made regarding the form in which the soul will return to the world.

Post-Mortem Stages and Ritual Processes

The process from the departure of the soul from the world to its arrival in Axrete is divided into several stages.

The first three days:Death is believed to begin thirty days before the final breath is given. Since humans are created from thirty divine elements, one element leaves the body each day. On the thirtieth day, the soul departs from the body and merdene occurs. The moment of giving the last breath is called ro ontene or jiyan da (the withdrawal of the soul). The death of a person who has lived a good life is believed to be easy and brief, whereas the death of someone who has lived badly is difficult and painful. For the first three days, the soul does not leave the house but moves back and forth between the home and the grave. During this period, a candle is lit in the house at the place where the deceased had lain.

The third day:The soul leaves the house and returns to the grave. The belongings of the deceased are washed and distributed. Since the soul no longer has a body, it cannot eat or drink, and it is believed that a hungry soul cannot find peace. Therefore, from the third day until the fortieth day, food is offered each evening for the deceased. This charitable offering is called samia merdi or xarina mırinan (the meal of the dead). Between the third and seventh days, the soul passes from the grave to Axrete for the judgment in Oli Diwan.

The seventh and twenty-first days:During this period, the trial takes place in Oli Diwan. Once the judgment is delivered, the soul no longer belongs to the deceased person. For this reason, the grave is visited and a farewell is made to the soul. What remains is only the helm, which stays in Axrete awaiting the Day of Judgment.

The fortieth day:The soul returns to the world in a new form (don). The family visits the grave and the mourning period ends. Men shave, and women remove their black mourning scarves.

The forty-eighth day:The family visits the grave once again. This visit symbolizes welcoming the soul that has returned to the world and wishing it good fortune.

Some Rituals Related to the Dead in Dersim

The principal rituals performed for the dead include the following:

Close to the moment when the last rays of the sun disappear (tija merdu), water is not drunk; it is believed that drinking water at this time would leave the helm of the dead thirsty.

Every Thursday evening, samia merdu (food offered for the dead) is given.

Each autumn, xêre merdu (charity for the dead) is performed.

During every Gaxan, on the last Thursday evening of December, oily dough is thrown into the fire while the name of the deceased is mentioned.

Every spring (Haute Mal), graves are visited.

Conclusion

Axrete in the belief system of Dersim Alevism (Raa Haqi) is not merely a place reached after death but a central plane where the transformation of the soul, moral reckoning, and cosmic continuity are established. Death (merdene) signifies more than a bodily end; it represents the return of the human being to their divine essence and the completion of the primordial agreement made with Haq. The soul is interrogated in Oli Diwan, and this process determines both the form of its return to the world and the waiting of the helm in Axrete. In this sense, Axrete constitutes a foundational domain of belief that makes possible the continuity between life, death, and rebirth within the cosmology of Raa Haqi.