e-Makalat Mezhep Araştırmaları Dergisi

Öz

Noah and Noah’s Flood appear before us as an important turning point surviving in many cultures in the historical process, which was used as a religious and cultural motif in every period of humanity. One of the cultures in which the Flood was kept alive is Alevism-Bektashism. Considering the studies conducted on this subject previously, although the metaphor of Noah and Noah’s flood has been used until today, the lack of a detailed study on it has prompted us to conduct this study. For this reason, different meanings were attributed to Noah and Noah’s Flood in general, and it was used as a source of different descriptions in the Alawite-Bektashi culture in a specific sense. For example, the concept of Ehl-i Beyt, which is based on the principles of belief in tawalla and tabarra in groups with Alevî and Bektashi qualifications, was also used in classical sources with an analogy to the metaphor of Noah and Noah’s Flood. It is one of the Alawite requirements to distribute Ashura for the souls of the martyrs of Karbala after the Muharram fasting. The history of Ashura dates back to Noah’s Flood, and the importance of Ashura is revealed by Alawite. Nawruz is celebrated on March 21In Alevî-Bektashi culture. Because Noah set foot on land for the first time after the flood that day in the Alawite-Bektashi culture. However, the pigeon was used as a symbol of salvation by giving different meanings especially in Alawite and Bektashism, which were shaped around bird mythology. In this context, we have found it appropriate to deal with the narratives shaped in the framework of Noah and Noah’s Flood and that have survived until our present day, and the symbols used in the groups defined as Alawi-Bektashi in this paper.