Esoteric Shi'ism

Esoteric Shi'ism is a monotheistic religion centred on the life and teachings of Al-Sayyid al-Mu'alim and the Hidden Imam, an eschatological figure who Esoteric Shias believe has symbolically returned from a state of hiddenness, or occultation, to herald the Day of Judgment. Esoteric Shi'ism teaches the equality of men and women, the importance of reason, the acceptance of religious differences, the rejection of blind imitation as well as social justice, amongst others. It was founded in 11th-century Maqtajer by Al-Sayyid al-Mu'alim, who claimed to be the recipient of a new revelation from God through the intermediary of the Hidden Imam. Esoteric Shias believe that Al-Sayyid al-Mu'alim fulfilled the prophecies of Zahiri Shias whereby the Hidden Imam will return to institute a new religion, a new scripture and new laws in the 'end times'. There are approximately 60 million adherents of Esoteric Shi'ism in Astyria, most of whom are concentrated in Hindia Belanda, where it remains the largest of religious denominations. They also constitute a minority in a number of Lorecian countries, as well as in Maqtajer, where they face continuing persecution from Zahiri Shias. Esoteric Shias neither consider themselves to be Shias in the conventional sense nor Muslims, but rather as followers of an independent religion.

Esoteric Shi'ism began in Jasil Salabalar, where Al-Sayyid al-Mu'alim's first vision of the Hidden Imam and revelation is said to have taken place. The religion had a small following in the first decade of its emergence, numbering only 70 to 100 believers at the least, according to Esoteric Shia chronicles. Following their Migration to Tanjudan, Esoteric Shi'ism took a foothold in Peninsular Hindia Belanda, as local rulers converted to the religion after hearing about its teachings or attending its gatherings. The first ruler to convert was the Duke of Srambi, who gave permission to Al-Sayyid al-Mu'alim and his followers to settle and establish their community in Tanjudan. Al-Sayyid al-Mu'alim died in Tanjudan, in 1093. His tomb and the surrounding complexes are known as the Hazirat. It is the holiest site in Esoteric Shi'ism after Mount Ilias and is the focal point of the Rihlat, the annual major Esoteric Shia pilgrimage. Throughout the centuries, Esoteric Shi'ism spread to other parts of modern-day Hindia Belanda, notably to the islands of Andjani, Java, Sindjani, Somatra and parts of Bornea. It is thought that the expansion of Esoteric Shi'ism played a role in the fall of the Anjani Empire, as vassal states converted to the faith in an act of defiance against the Anjani Emperor, undermining Imperial Hyangist influence. The religion spread to a number of Lorecian countries during colonial Hindia Belanda when migration between Lorecia and Hindia Belanda became increasingly common. As proselytisation is prohibited, Esoteric Shi'ism earned its converts through gatherings that were open to all, gatherings which included sermons and recitation of the Esoteric Shia scripture.

The writings and teachings of Al-Sayyid al-Mu'alim are considered to be Esoteric Shia scripture, of which the most important is the Lisan al-Hikma, the religion's holiest book which Esoteric Shias believe was revealed by God through the Hidden Imam. This belief is known as emanationist revelation, which states that Al-Sayyid al-Mu'alim received revelation from God through the Hidden Imam rather than directly from God. Al-Sayyid al-Mu'alim occupies a unique station in the religion; although he is not considered a prophet, being the Qa'im al-Qiyamah or intermediary between the Hidden Imam and the believers, he is nonetheless the central figure of the Esoteric Shia religion. Esoteric Shias diverge from the mainstream narratives of Abrahamic eschatology in rejecting the idea of universal resurrection and a literal day of judgment, arguing instead that a symbolic Day of Resurrection has occurred with the proclamation of Al-Sayyid al-Mu'alim as the symbolic return of the Hidden Imam. They believe that the world will not end in a doomsday scenario as described by the major Abrahamic religions but rather will continue on forever.

Al-Sayyid al-Mu'alim's ministry lasted from 1041 until 1093, after which leadership of the religion was passed to the Auxiliary Imams, who is currently Siyyid Hussain al-Hakim Billah. The Auxiliary Imam's reign and office are known as the Auxiliary Imamate, which is a corporation sole in Hindia Belanda and Noordenstaat. The religion has been led centrally by the Auxiliary Imam through the Shia Convocation, the governing body of the religion headquartered on Mount Ilias in Java, Hindia Belanda. Where 30 Esoteric Shias are resident, a Local Esoteric Jurisdiction is formed and elections to its five-member board of trustees, charged with care for the community, may take place every two years. Local Esoteric Jurisdictions are grouped by country under National Esoteric Councils; there are two such councils, one for Hindia Belanda and another for Maqtajer. In other Astyrian countries where Esoteric Shias make up a small minority of the country's population, Local Esoteric Jurisdictions are grouped by continent and placed under a Continental Esoteric Council. The Continental Council for Lorecia is responsible for Lorecian Esoteric Shia communities, whilst the Council for the Lands across the Sea is responsible for Esoteric Shia communities in the rest of Astyria. Members of National and Continental Esoteric Councils are elected every five years by delegates from each Local Esoteric Jurisdiction.

Etymology

Esoteric Shi'ism is the English translation of the original Riysan term Shi'at Batiniyyah (literally Partisans of the Inward), now commonly used to refer to the religion. Esoteric Shias have been described, both positively by Esoteric Shia scripture and derogatorily by their opponents, as the "People of the Inward" or People of Esotericism (Ahla'l-Batin).

Doctrines

The Grand House of Remembrance on Mount Ilias, Hindia Belanda.

God

Main article: God in Esoteric Shi'ism

Further information: Negative theology in Esoteric Shi'ism

Esoteric Shias believe that there is an inaccessible, completely transcendent God who is simple, above all creation and free from time and space. Although analogies, metaphors, names, attributes and descriptions of God are present in Esoteric Shia scripture, they are ultimately figurative and do not truly describe the reality of God. They serve only as illustration for the human mind, as mere objects of devotion which bear no similitude nor relation to the essence of God. The Lisan al-Hikma says that God:

...is, verily, far Exalted to be compared to anything, for He is beyond similitude and analogy, description and attributes, images and imaginations. He is hidden to the untested in faith, yet manifest to the hearts of those such as have tasted the sweet water of Revelation that gusheth forth from a restorative pool and been restored anew on the Day of Resurrection. Yet if the All-Merciful is unknowable, inaccessible and exalted above anything, then man can never worship Him, for an unknowable and transcendent God is a God that man, in his limitations and compoundedness, cannot worship. In truth, that which is created can never comprehend the Creator, for the created possesseth not the properties of the Creator. Thus hath the limited cognition of man conceived names and attributes of God as objects of devotion in order to worship Him, and thereby testifieth that He is the Divine Tree Which beareth the fruits of bounty and grace, that He is the Mine, the Treasure, and the Treasury all at once, that His Effulgence shineth forth when there was naught to shine upon, that He seeth all things when there was naught else but His existence. All of these, verily, are permissible in the estimation of God, the Absolutely Transcendent, out of His abounding Mercy, though they bear no resemblance to Him as He truly is. Man ascribeth these names and attributes to the All-Merciful not to describe Him in His reality, but to deny that He hath imperfections. He is our Recourse; there is nothing like Him and there is no God but Him. (Lisan al-Hikma 2:20)

Since God, Esoteric Shias believe, is the necessary being, who is simple, nondelimited, single and absolutely transcendent of creation, they deny that God can become incarnate or immanent in the world as these, they argue, would entail the entry of God into the world of creation, '"thereby becoming delimited, contingent, compounded and corporeal; He would cease to be the unconditioned reality, the Necessary Being on which all created things depend".

As Esoteric Shi'ism teaches that God is beyond any human comprehension, the furthest extent of knowledge that humans could ever have is the knowledge of God as described in the scriptures, by past prophets and by Al-Sayyid al-Mu'alim in his capacity as the promulgator of the new religion. The utter unknowability of God in the Esoteric Shia view has birthed a unique apophatic approach to theology.

The Lisan al-Hikma is replete with verses affirming the transcendence and utter unknowability of God:

Perchance thou mayest comprehend that the foremost in faith is to acknowledge His Existence, which hath neither beginning nor end. The greatest perfection in belief is to testify that there is none worthy of worship and praise save Him. The perfection of believing in His Unity is to perceive Him as Pure. To perceive the Purity of the All-Merciful is to deny him all qualities and attributes, for, in truth, every attribute is but proof that it is different from that to which it is attributed and everything to which something is attributed is, in truth, different from the attribute. Happy are they who recognise this intimation, for they are amongst those such as have fled from the realm of falsehood to reside in the boundless realm of Divine Unity. For whomsoever ascribeth attributes and qualities to the All-Merciful Lord to describe His reality recogniseth His semblable; and whomsoever recogniseth His semblable regardeth Him as two; and whomsoever regardeth Him as two recogniseth parts for Him; and whomsoever recogniseth parts for Him, in truth, acknowledgeth limitations in Him; and whomsoever acknowledgeth limitations in Him perceiveth Him in numbers; and whomsoever perceiveth Him in numbers mistaketh Him. (Lisan al-Hikma 2:19)

The Immutable Reality cannot be contained nor constrained by the petty limitations of matter. It is a Being yet not through the phenomenon of coming into being, for He hath no beginning. He existeth, yet not from the state of non-existence. His Knowledge encompasseth all things and ignorance hath never enveloped Him; He knoweth the realities and the inmost essences of all things before and after they come into being. He is He Who, in His Eternity, hath been veiled from the limited cognition of humankind, and Who will remain eternally occulted from the world of being. This is the import of true belief. (Lisan al-Hikma 2:21)

Remember God when ye arise at morn, remember Him when ye sit down to your meal, and when ye toil in the noon-day, and in the darkness of the night-season, remember Him again and again, He Who hath loved ye from before your coming into being in this world of dust, Who knoweth no beginning nor end, Who is above all conceptions, names and attributes that the limited cognition of humankind could ever imagine, and Who, verily, is your True Friend.

Emanationist revelation

Main article: Emanationist revelation

Esoteric Shias believe that Al-Sayyid al-Mu'alim received revelation from God through the intermediary of the Hidden Imam. This belief is known as emanationist revelation. As according to this belief Al-Sayyid al-Mu'alim did not receive revelation directly from God, he is thus not a prophet but rather occupies a unique station as the physical representative of the Hidden Imam, acting as some sort of a mouthpiece for the Hidden Imam's words and divine revelation.

Symbolic apocalypse

Main article: Symbolic apocalypse

Esoteric Shi'ism, although an independent religion, owes its roots to Zahiri Shi'ism, a Shia sect which emerged in what is now Maqtajer. Zahiri Shias believe in the existence of the Hidden Imam, an eschatological figure who is said to have been born in 868 CE but disappeared in 940 CE. Zahiri Shias believe that the Hidden Imam entered a state of 'Occultation' or hiddenness, and will one day return as the Qa'im al-Qiyamah "at the end of time" to bring about a new book, new laws and a new religion. It is written in the Zahiri Shia book Kitab al-Qa'im that the Qa'im al Qiyamah "will return on the Day of Resurrection to say what no one before him has said; he will bring forth a new book ('kitab jadid') which will be difficult for the believers to accept, institute new laws ('ahkaman jadidan') the like of which we have never witnessed and promulgate a new covenant ('ahd jadid') into which people will enter by swearing upon his new book". Zahiri Shias also believe that the Hidden Imam would not communicate with the believers until the Day of Resurrection.

Esoteric Shias argue that the revelation of the Lisan al-Hikma, the institution of the Seven Principles of the religion and the explicit breakaway of Esoteric Shi'ism as an independent religion from Zahiri Shi'ism are the fulfilment of these eschatological prophecies prevalent amongst Zahiri Shias. The point of contention between Esoteric Shi'ism, as an independent religion, and Zahiri Shi'ism lies in the interpretation of "the Day of Resurrection". On the one hand, Zahiri Shias believe in a literal "Day of Resurrection" as featured in Abrahamic eschatology, whereby the dead will be bodily resurrected when the Messiah returns, in a narrative leading to the Last Judgment. Esoteric Shias, on the other hand, reject the belief in a literal Day of Resurrection and the Last Judgment, arguing instead that the Day of Resurrection is merely symbolic, an event that was ushered in by the symbolic return of the Hidden Imam through Al-Sayyid al-Mu'alim. They thus reject the idea that the Hidden Imam will return physically, since they also reject the idea of a universal resurrection. In the Lisan al-Hikma, it is written that:

"What the soul hath severed itself from, thereunto the soul can never return, for the soul hath journeyed joyfully, away from this world of dust, towards the embrace of the All-Merciful Lord, in the midst of the communion of the happy departed. Is there anything more delightful than reunion with He Who hath loved that soul from before its coming into being?"

The apocalypse, according to Esoteric Shia doctrines, has thus taken place and its prophecies fulfilled by Al-Sayyid al-Mu'alim. Esoteric Shia belief in the symbolic apocalypse is a major divergence from the Abrahamic religions in Astyria and has been the cause for the continuing persecution of Esoteric Shias by the Zahiri Shias of Maqtajer.

Angelology

Esoteric Shi'ism categorically rejects the concept of angels as literal supernatural beings. It interprets the concept of angels in a symbolic manner, viewing them as metaphors for the manifestation of God's will. This categorical rejection is another divergence from Abrahamic religions.

Angelic depictions are present in Esoteric Shia art, despite the absence of belief in their existence. These artistic depictions entered Esoteric Shi'ism by way of Yazidism and, later, Roman Catholicism during Exponential Hindia Belanda.

The Seven Principles

Main article: Seven Principles

The Seven Principles are the foremost principles that underlie the Esoteric Shia religion.

Social teachings

Esoteric Shia social teachings encompass a great deal of issues, ranging from the eradication of poverty, environmental conservation,

The Seven Figures

Zahrah at-Tahirah

Main article: Zahrah at-Tahirah

Zahrah at-Tahirah was one of the Five Martyrs of Esoteric Shi'ism, a group of early believers who professed their faith in the religion for which they were killed. Zahrah was the first woman martyr of the religion.

Worship and practices

Daily canonical prayers

Main article: Daily canonical prayers

Remembrance

Main article: Dhikru'llah

Holidays

Esoteric Shi'ism dedicates days for celebration and mourning in the Batini year. Holidays celebrating joyful occasions are collectively known as Days of Celebration (ayyamu'l-ihtifal), whilst those of sombre commemorations are known as Days of Remembrance (ayyamu't-tadhkirat). These days are:

• Festival of the Resurrection (Eid al-Qiyamah), marking the day when Al-Sayyid al-Mu'alim proclaimed his station as the Qa'im al-Qiyamah to the people of Jasil Salabalar, thus ushering the symbolic apocalypse.
• Nawrouz, the Esoteric Shia new year.
• Eid al-Ghadir, marking the day when Muhammad, the Islamic prophet, appointed his son-in-law to be his successor and first Imam.
• Night of Perplexity, marking the night when Al-Sayyid al-Mu'alim first received revelation from God through the Hidden Imam. The name refers to the mysterious disappearance of Al-Sayyid al-Mu'alim for three days during his supposed audience with the Hidden Imam. His disappearance and eventual reappearance perplexed his family and closest friends.

Places of worship

See also: Bayt al-Adhkar and Hadiqat

Scripture

Lisan al-Hikma

Main article: Lisan al-Hikma

History

Background

In 1041,

It emerged as a response to what Al-Sayyid al-Mu'alim, in his writings, viewed as a "perversion of the cause of the Hidden Imam".

Social practices

Batini calendar

Further information: Batini calendar

Governance

The Auxiliary Imamate

Leadership of the religion was passed down to the Auxiliary Imamate, whose holder is known as the Auxiliary Imam. The establishment of the Auxiliary Imamate was provided for in the Last Advice (Al-Nasiha al-Wada), the will and testament of Al-Sayyid al-Mu'alim which he delivered to his followers, several days prior to his death at Tanjudan in 1093 CE.

O people! Elect from amongst you that they may become my helpers, the supporters of God’s billowing standard, and the guides for you and those who will come into this world after you. They, the helper Imams, shall succeed one another in lending support to this great Cause and in steering its great vessel; verily, they are helpers to the Cause of the Hidden Imam - upon him be God’s abounding peace - and obedience to them on matters spiritual is as obeying the All-Merciful’s mighty ordinances. It is thus incumbent upon you. Whoso amongst you undermineth their spiritual authority though he knoweth the error of his ways, in truth, hath rebelled against the primordial call which the All-Merciful hath issued from pre-eternity. Whoso amongst you turneth to them hath, verily, turned towards God and towards the abode of the felicitous. In truth, they have authority over your spiritual affairs and over the spiritual affair of whomsoever after you proclaimeth his or her spiritual allegiance to this faith.

Although the Auxiliary Imam is the head of the religion, he cannot impose his own interpretation of the scripture on the Esoteric Shia faithful.

The Shia Convocation

Main article: Shia Convocation

Criticism

Zahiri Shia criticism of Esoteric Shia apophatic theology

Further information: Negative theology in Esoteric Shi'ism

Throughout history, Zahiri Shia scholars have criticised the 'extreme apophatic theology' of Esoteric Shias, accusing the latter of being 'covert atheists.'

Contemporary criticism

In contemporary times, Esoteric Shi'ism has faced criticism, predominantly on matters related to same-sex marriage and on its official quietism on the issue.

Official quietism and LGBT marriage

Esoteric Shi'ism teaches that marriage is a solemn union between a man and a woman. In the Lisan al-Hikma, it is written:

Marriage is a solemn union between a man and a woman. Forbidden unto thee is the taking in marriage of thy sons or daughters [children] and their sons or daughters [grandchildren]; thy mother or father [parents]; thy mother's sisters or brothers and their sons or daughters [maternal aunts or uncles and cousins]; thy father's brothers or sisters and their sons or daughters [paternal uncles or aunts and cousins]; the fathers or mothers of thy parents [paternal and maternal grandparents]; the sons or daughters of thy parents [siblings]; the sons and daughters of one of thy parents and their sons or daughters [half-siblings, half-nieces and half-nephews]; thy brother's sons or daughters and thy sister's sons or daughters [nieces or nephews]; those who raise thee as their own [adoptive parents]; thy sons-in-law; thy daughters-in-law; thy father-in-law; thy mother-in-law and thy wet nurse.

Esoteric Shia institutions, such as the Auxiliary Imamate and the Shia Convocation, have consistently taken a politically quietist attitude throughout history. The official guidance of the Shia Convocation states that individual Esoteric Shias are to be free in determining their own political views, as long as they do not contradict the Seven Principles and the teachings of the religion. The freedom given to Esoteric Shias on political matters have engendered a diversity of political views amongst believers.

This quietism has drawn significant criticism from Hindia Belandan Esoteric Shias, particularly in the months prior to the 2015 Hindia Belandan same-sex marriage referendum. A study conducted in advance of the referendum found that 73% of Esoteric Shias in Hindia Belanda supported the legalisation of same-sex marriage. As is customary for Esoteric Shia institutions on highly politicised issues, the Shia Convocation kept silent on the referendum, neither formally supporting nor opposing it.