Zahir & Batın in Dersim Alevism

Na Dina / Wa Dunya ^[1]

Na Dina or Wa Dunya refers to the world created by Haq for human beings to sustain their lives and placed at their service. This world is shared between humans and mılaketler (angelic beings): the daytime belongs to humans, while the night belongs to the realm of the angels. The relationship between humans and angels is limited by a veil of mystery that prevents direct passage between the two.

Na Dina is also conceived as a temporary heaven and hell. After death, the return of the soul to Na Dina depends on the individual’s fêl u amal. The souls of good people are believed to return in a favorable state and to contribute to the moral maturation of subsequent generations. By contrast, the souls of those considered evil may return to Na Dina in the forms of animals such as cats, dogs, mules, horses, or donkeys. This understanding is frequently expressed in popular discourse through the saying: “Cenet ki, cehem ki na dina dero” (Heaven and hell are both in this world).

Fêl u Amal / Fıkr u Emel

Fêl u amal constitutes the fundamental criterion according to which human beings will be judged in Haq Dina. Fêl refers to all actions carried out by a person in Neq Dina, that is, in this world; it encompasses the entirety of one’s deeds, whether good or bad. Amal, on the other hand, refers to a person’s intention, including acts that are conceived or contemplated but not carried out. Merely thinking about or planning a wrongful act without carrying it out is not considered sufficient to avoid accountability in Haq Dina.

In this context, fêl represents the outward aspect of a person as reflected in the external world, whereas amal represents the inner dimension. Individuals are often judged through fêl, yet such an evaluation may be misleading. What ultimately proves decisive is amal. The saying in the Raa Haqi belief tradition, “Haq kam dero kes nezano” (“No one knows in whom Haq dwells”), points to this relationship between fêl and amal.

For a deceased person, it is commonly said: “Haq fêl u amal ra gore ramet ve cıdo” (“May Haq grant mercy according to his fêl and amal“). Expressions such as “Haq fêl amale ma rast biaro” (“May Haq bring our fêl and amal into harmony”) and “Haq fêl u amalo xêr mado” (“May Haq grant us good fêl and amal“) are also widely used prayers. Conversely, curses such as “fêl u amalo şia” (“May one’s fêl and amal be dark”) or “Haq fêl amalo to/sıma rast nivero” (“May Haq not bring your fêl and amal into harmony”) are likewise based on the same conceptual framework.

A Dina / Axiret

A Dina or Axiret, also referred to as Heq Dina, is perceived as the other world that complements this world. A veil of mystery separates A Dina from this world. A Dina is imagined as the abode of God, angels, prophets, and saints. Those who are able to establish a relationship between these two worlds are holy figures or miracle-working dervishes whose helpers are spirits such as peri or cin. By crossing the veil of mystery, such figures are believed to display miracles with the assistance they receive from the other world or to convey knowledge about the future.

A Dina is composed of three layers: xeyw (ğeyw), botın (batın), and axiret.

Xeyw is the layer closest to this world and is considered the dwelling place of cin and peri. Because of this proximity, it is regarded as the layer with which humans most frequently come into contact. According to the belief, Haq created the night for the beings who dwell in xeyw, while the day was created for humans who live in this world. It is believed that individuals possessing miraculous powers are always accompanied by a being from xeyw.

Botın is defined as the realm accessible to saints and those who possess sacred knowledge. The sacred beings residing there are figures who protect and watch over humans; Xızır, Düzgı, and Munzur are counted among these beings. The relationship of humans with Botın is established by visiting the places belonging to these beings, distributing niyaz in their name, offering sacrifice, or observing fasts. The inhabitants of Botın generally communicate with humans through dreams. Xızır, however, is regarded as an exceptional figure who may also appear to humans outside of dreams by assuming different forms.

Axiret is the layer of A Dina that lies farthest from this world and is the place where the judgment of the deceased takes place. On the third day after death, the soul leaves the body and remains until the fortieth day at a place called Çeberé Axreti (the Gate of the Afterlife). On the fortieth day the soul is admitted inside and its trial takes place in Oli Diwan. In this court, it is decided how the soul will return to the world.

The soul’s journey to A Dina is understood as temporary. A Dina is not divided into heaven and hell; it is considered a permanent abode only for sacred beings. For humans, heaven and hell are believed to exist in this world. After the judgment, the manner in which the soul returns to the world is interpreted as a form of reward or punishment.

This understanding is expressed in everyday language through various sayings. The phrase “A Dina de Haq to ra perskero” (“May Haq question you in the other world”) is a common expression. For the deceased it is said “şi Heq Dina” or “şi Heqiya xo” (“He has gone to Haq Dina, he has gone to his Haq”). During the ritual of rızalık at a funeral, the expression “O şi Haq Dina, ma Neq Dina derime” (“He has gone to Haq Dina, we remain in this world”) is used.

Similarly, the phrase “şi a dina amey na dina” (“it went to the other world and returned to this world”) is used to describe a matter that has been discussed in full detail and brought to a decision. The same expression may also be used to indicate that a person who was previously in difficulty has later seen their affairs improve.

Conclusion: The Place of Botın/Batın in Raa Haqi Cosmology

The relationship between Na Dina (Neq Dina / this world) and A Dina (Haq Dina / the other world), discussed throughout this entry, demonstrates that in the Raa Haqi belief system existence is not conceived through separate and disconnected domains but rather through continuity and reciprocal interaction. At the center of this continuity stands Botın/Batın, which emerges as the primary mediating domain through which the relationship between Haq and humans is established. Although Botın constitutes one of the three layers of A Dina, it is not merely a cosmological classification but an active sphere of existence that directly shapes everyday life, moral orientation, and religious practices.

According to the Raa Haqi belief, Haq entrusted saints with the task of guiding the worldly order and humanity; for this purpose, Botın was created and assigned to them. Sacred beings such as Xızır, Düzgı, and Munzur are regarded as the principal actors of this realm, possessing esoteric knowledge and acting as figures who watch over, protect, and guide human beings. For this reason, those in distress turn to the inhabitants of Botın for help, and prayers or curses are directed directly to them. The belief that the saints of Botın gather every Thursday evening to hold cem at Mount Qelxer, together with the accompanying practices of lighting candles and reciting prayers, illustrates the continuity and vitality of Botın within communal religious life.

While living in Dina Neq, humans define their primary aim as reaching Haq; this orientation does not occur directly but through Botın. Botın is conceived as the gateway through which humans approach Haq, a realm that can be contacted through the “eye of the heart.” Gaining the favor of one of the sacred beings in Botın is understood as simultaneously gaining the favor of Haq. For this reason, sacrificial offerings, niyaz, and lokma distributed in Raa Haqi are dedicated to the inhabitants of Botın, while visits, fasts, and vows continue as fundamental practices that sustain this relationship. Contact with the inhabitants of Botın most often occurs through dreams; however, the exceptional figure of Xızır may also appear to humans outside of dreams by assuming different forms.

Botın is also conceived as a sphere of direct support and intervention for individuals believed to possess the ability to establish a connection between this world and the other world. The expression “botın de wendo,” used for individuals thought to be connected with Botın, indicates that these persons are believed to have received training in the esoteric realm and to have access to hidden knowledge. In particular, dervishes are widely regarded as maintaining a relationship with Botın, and this relationship is believed to become visible during cem rituals through the display of miracles and the communication of news. Narratives describing how sacred relics (jiarlar) and the settlement areas of certain tribes were discovered through the guidance of Botın are also cited as examples of this intervening relationship.

Finally, another important practice connected with Botın is the tradition of kivrelik. In certain cases, kivrelik bonds are established directly in the name of the representatives of Botın; the ziyaret places of saints may be chosen as kivra, and through these sacred sites spiritual purification, closeness, and inner peace are sought. In this respect, Botın in the Raa Haqi belief system appears not merely as a metaphysical layer but as a comprehensive field of belief that regulates human moral responsibility, social relations, and the bond established with Haq.