Himaya (Teleon)

This article is about the world religion in Teleon. For a system of government in Eurth, see Himaya.

Himaya
حماية
Classification	Imirianic
Scripture	Awamir, Arkan Al-Alam, Arkan Al-Ummah, Arkan Al-Dhāt
Theology	Monotheism, mitigated dualism
Region	Southern Abaria, Central Abaria, Shiraq, Western Hylasia, Northern Hylasia, Central Hylasia, Southwestern Calesia
Language	Abbasian
Founder	Al-Hakam
Origin	X CE X
Members	c. 650 million (referred to as Hamins)

Himaya (Abbasian: طهر) is an Imirianic religion which is either categorized as either monotheistic or a form of mitigated dualism. It is derived from the teachings of Alhacam (Abbasian: الحكم), a prophet which Hamins believe to be the sole author of the Awamir and who preached in the Xth century CE in X. The religion is estimated to have about 650 million followers, making it the third-largest religion in the world after Gregorianism.

Alhacam preached that all moral and ethical positive derive from an absent God, traditionally called Ilāh Illiyyīn (إِلٰه عِلِّيُّون), the ultimate creator of existence but not its material elements. Rather, the physical materials and imperfection of reality were created by Al-Khāṭiʾa (خَاطِئَة), a lesser female creator deity, whose nature is unknown and debated among religious scholars. Practitioners of Himaya are called Hamins, who emphasizes the pursuit of purity and virtuous living in accordance with the four Hakamic scriptures, the Awamir, Arkan Al-Alam, Arkan Al-Ummah, Arkan Al-Dhāt. Haimins proclaim their beliefs through a public affirmation, known as the Al'Iielan.

The Great Fitna of the Xth century brought about TBD.

Originating from an eclectic millenarian movement (of which Alhacam was only one of many preachers) in the 8th century Shiraq, Himaya underwent heavy standardization under the Shiraqic Qal'aldesh, which, in an effort continued by the succeeding emirates, extended Hamin rule throughout Southern Abaria and Hylasia. The 12th century era of the Four Emirates is considered the golden age of Himaya, seeing a blossoming of Hamin science, art, and economy. The expansion of Himaya was facilitated by a number of states and polities, and by means of cultural assimilation, imperialism, and colonialism.

Etymology

The term Himaya (حماية) originates from the Abbasian word ḥimāya, which translates to "protection" or "safeguarding". In the context of the Himaya religion, the term has been reinterpreted to embody the concept of "purity" and the protection of the soul from the corruptions of the material world and resisting the temptations associated with Al-Khāṭiʾa, the False One who is linked to material existence and sin. Adherents, known as Hamins (حامين), meaning "the purified ones'".

History

Main article: History of Himaya

Himaya originate from the Southeast Abaria prophet Alhacam, who preached purity, virtue and detachment to the material according to the Awamir. As Alhacam's message spread, a community of followers known as Hamins formed around him. Himaya expanded its influence across various regions, integrating into different cultures and societies. Emirates were established as centers of spiritual and temporal authority, one of the largest and influential being the Shiraqic Qal'aldesh. Differences in interpretation of the scriptures, legal practices, and the role of traditional institutions like the Emirates gave rise to groups such as the Taqlidi, Mithali, and Mutatariff sects. Throughout history, Himaya has clashed with neighboring faiths including the Watani religions and Adorationists.

In the modern era, most of its adherents are found in Abaria, especially Southeast Abaria, and northern Hylasia.

Principles

God

Main article: God in Himaya

God in Himaya is traditionally called Ilāh Illiyyīn (إِلٰه عِلِّيُّون), meaning "God Most High" in Abbasian, is the supreme deity in the Himaya religion. Often shortened to Illiyyin, is regarded as the embodiment of absolute goodness and the concept of dynamic order but who is also absent from the matters of the material world. According to the prophet Alhacam, Illiyyīn created reality and everything within it, except for the material realm. He is associated with unparalleled virtue, purity, and benevolence. His absence from the material world is not viewed as neglect or malice.

Early Himaya was marked by significant debate on the nature of Illiyyīn. While modern traditionalist Hamins view Illiyyīn as divinely simple, several Mutatariff sects (most famously He'ara) ascribe dualistic or trialistic models of divinity, while still emphasizing monotheism.

Al-Khāṭiʾa

Main article: Al-Khāṭiʾa

Al-Khāṭiʾa (خَاطِئَة), also known as the False One, Iblis, or Shaytan, is the lesser female deity responsible for the creation of the imperfect material world. According to Alhacam, the act of Al-Khāṭiʾa creating the material realm was predicated on her desire to do good. However, her unassisted act of creation (viewed as the Great Perversity, or primordial sin) led to her descension, and infected her with the sin of pride, leading her to think of herself as equal to Illiyyīn. Al-Khāṭiʾa is traditionally regarded as the creator of humanity, having trapped divine souls in the material world, cursing them to the influence of Naqṣ and ultimately Subsumption.

All other deities are believed to be aspects of Al-Khatia, or spirits sent to mislead mankind into worshipping them. Al-Khāṭiʾa's exact characteristics remain a topic of theological inquiry, though many consider these details unknowable and less relevant to daily practice.

Naqṣ

While the souls of humans originate from the divine power of Illiyyīn, their placement in physical bodies in a material world lends them subject to the corrupting influence of Naqṣ (نَقْص), translated variously as "flaw," "imperfection," or "entropy." The corrupting influence of Naqṣ tempts humans to forget their origins and indulge in their worldly desires. Naqṣ is held to be the origin of human sin; however, its ultimate effect is the corruption of the soul, and its ultimate damnation. Hamins are taught to be constantly vigilant of the sources of Naqṣ in their personal lives and in the lives of others, and to ensure that their inclination to the material world does not overcome them.

Icons

Main article: Icon (Himaya)

While Illiyyīn is held to be an absent deity, Hamins hold that pieces of His divine influence, called Icons (أَمْثَال), exist in the material world. Icons are traditionally believed to be elements of divine creation appropriated by Al-Khāṭiʾa in her creation of the material world. While Icons are still vulnerable to Naqṣ, they are less "malleable" to its influence, and to an extent can even resist it. While fundamentally abstract entities, Icons manifest in a varied assortment of emblems, relics, historical figures, and even moral codes, which are extensively catalogued by Hamin scholars in symbolaries.

Devotion to one or more Icons is held to be a primary way that one can combat one's personal Naqṣ. Individual Hamins may feel affinity with certain Icons, as foreshadowed by dream symbolism, and manifest their devotion through participation in different rites, visitation of different shrines, and engagement in different patterns of behavior as detailed in Icon Manuals. On a macroscopic scale, Emirates (and their titles) are inalienably tied to the Icons they are associated with.

Views on Icons heavily vary depending on sect: Taqlidi thought has traditionally held maintenance of Icons to be a primary duty of the Emirate; individual devotion to Icons is held to be accomplished through obedience to the emirate and participation in its Iconic Rites. Mutatariff sects and Batiniyya orders, however, often emphasize the personal relationship of a worshipper with the Iconic world, as well as the deeper spiritual meaning and relations among Icons, beyond perfunctory actions in their devotion.

Afterlife and Eschatology

Humans whose souls have become corrupted by Naqṣ are ultimately fated to undergo Subsumption, or the complete destruction of the soul's spiritual identity and its loss to the material world. Subsumed souls are held to be irretrievable and irrecoverable. Many Hamins see this process as a literal "consumption" of the soul by Al-Khāṭiʾa and her hordes of demon-spirits; while this is a heterodox interpretation, it is often presented as a useful metaphor in Hamin tracts and lectures. In contrast, humans who have completely purified their souls from Naqṣ are held to be able to completely free themselves from the material world. Scholars have differed on what happens to a soul after this, ranging from entrance into an ascetic paradise to complete communion with Illiyyīn.

Souls which escape Subsumption but are still trapped in the material world go through a cycle of reincarnation. It is generally held that what one becomes in the next life is determined by the degree to which one's soul has been tainted by Naqṣ. While historically several scholars have made detailed predictions based on a person's misdeeds, modern Taqlidi thought holds this issue as fundamentally unknowable and irrelevant.

Ultimately, the material world is fated to undergo Subsumption itself. Thus, all souls are fated towards eventual destruction or freedom from the material world. Eschatology is a matter of dispute amongst Hamins. Almost all Hamin sects allude to the coming of a messianic figure (the Masih). However, while his existence is doubted by the more traditionalist Taqlidi and Mithali sects, many Mutatariff sects center on the coming of the Masih in the end times and his establishment of a universal Emirate, a final chance for human redemption before the world's Subsumption.

Organization

The Emirate

Main article: Emirate (Himaya)

The fundamental institution in Hamin thought is the Emirate, a multifaceted entity which is analyzed through both Batin (esoteric) and Zahir (exoteric) perspectives. In the Batin perspective, an Emirate is the metaphysical container (قَبْو) through which divine Icons can be safeguarded and utilized to combat Naqṣ and protect humanity from Subsumption. The title of an Emirate is heavily associated with its associated Icons; an emirate that takes on the duties of another (such as through succession in the Thalahi paradigm) temporarily adopts the same spiritual responsibilities, a fact manifested in the separate usage of the title of the occulted emirate in matters concerning its specific "domain."

In the Zahir perspective, the emirate manifests these Icons through an organization which combines the state and the religious hierarchy. The emirate is held to be an entity that regulates the activity of its subjects and ensures that society does not become corrupted by materialism (called the "Greater Naqṣ" by scholars). While the emir himself is a mostly secular ruler whose authority is based on his ability to enforce religious law and maintain societal cohesion, he is (at least in traditional conceptions of the emirate) supported by the Nomocracy (وَلاية الفقهاء), a religious hierarchy of scholars (called Jurists) who are responsible for interpreting Hamin scripture, making rulings on matters of law, and settling disputes between individuals. The legitimacy of an Emirate is predicated on its ability to remain free of Naqṣ and its actions in eliminating corruption in society; many traditionalist interpretations hold that if an Emirate does not fulfill this duty, it is an obligation upon the pious to overthrow it.

While notions of divine kingship have existed since the Shiraqic Qal'aldesh, the notion of the emirate was only solidified during the Four Emirates period. The chaos Great Fitna centuries led to debates on the precise nature and role of the Emirate; various sects have differing models of the legitimacy and hierarchy of Emirates. Regardless, in the modern day, the Emirate is conceived of as the ideal model of state for Hamins.

Practices

Main article: Doctrines of Himaya

Iconography

Himaya strictly prohibits the creation and veneration of idols. Hakamic provisions mandate the destruction of such objects, and according to scriptures the worship of physical representations can lead to idolatry and distract from the veneration of Ilāh Illiyyīn. While religious art is discouraged, art itself is permissible if it does not serve a purely religious function. Portraits of Alhacam and other revered figures are discouraged but not explicitly forbidden.

Dietary laws

Himaya does not impose specific dietary restrictions on its followers. This stems from the belief that all material things are equally impure due to the influence of Al-Khāṭiʾa, the False One associated with the material realm. However, adherents are encouraged to abide by societal and customary norms, which include prohibitions against cannibalism, consuming carrion, and violating the laws of their homeland. This approach underscores the importance of social harmony and legal compliance.

Conversion

Conversion to Himaya involves a two-stage process. First, an individual first embraces the tenets of Himaya internally, recognizing Ilāh Illiyyīn as the supreme deity and accepting the teachings of Alhacam. Secondly, the individual publicly becomes part of the Hamin community by reciting the Al'Iielan, literally 'the proclamation', a declaration of faith, in the presence of witnesses and committing to live according to the laws of Himaya.

Religious laws

Doctrines of the faith are to be observed throughout an individuals daily life. The religion's extensive legal codes outline expectations for behavior, placing importance of living in a manner that reflects the purity and virtue opposed to the corruption of the material. While some laws are binding and enforceable, others serve as moral guidelines, allowing for personal judgment within the framework of religious teachings.

Religious scriptures

Hakamic scriptures

• Awamir (أوامر) Commands - The first and primary scripture of Himaya. It is the shortest of the authoritative scriptures of the faith. Divided into nine section, each verse is a separate and self-contained command from Alhacam. The Awamir believed to have been personally written by the prophet.
• Arkan Al-Alam (أركان العالم) Pillars of the World - Establishes the religious Hakamic legal system, and is the longest text affirmed by Hamins. In great detail, it provides the basis for laws, judgements and sentencing.
• Arkan Al-Ummah (أركان الأمة) Pillars of the Community - The third most important Hakamic scriptures sets out how society should be organized, and establishes the social norms in which men and women should conduct themselves, defining pious and impious professions, and how interactions between the faithful and non-faithful should be conducted. Other topics that overlap with the Al-Alam are touched upon in the Al-Ummah, including inheritance, marriage, divorce and property.
• Arkan Al-Dhāt (أركان الذات) Pillars of the Self - The fourth Hakamic scripture sets out how one should conducts and individual's life, how to maintain a virtuous and pious lifestyle in a material world created from a corrupt origin.

Non-Hakamic scriptures

• Tasarrafna (تَصَرَّفْنَا‎) Actions - Collection of sayings, descriptions, and anecdotes associated with Alhacam and his closest companions. The work does not exist in a single, authoritative edition; instead, multiple versions circulate, leading to ongoing debates over authenticity. The edition by Sahl al-Wali forms the foundation for most contemporary compilations.
• Alaa Al-Hakam ( عن الحكم) On Alhacam - Biographical work traditionally attributed to Maisara, though scholars believe it was largely written by her scribes, Jasoor and Abu Saqr, based on Maisara’s notes and dictation. This biography documents Alhacam’s life following his establishment of Himaya, omitting details of his earlier years.
• Sajal Al-Qanun (سجل القانون) Record of the Law - Compilation of legal judgments and sentences intended to establish legal precedents and provide educational reference. While Sajal Al-Qanun is not a single volume, the term often refers to the original collection that documents cases presided over by Alhacam, Zuhayr, and Maisara. The Al-Qanun was compiled during Maisara's reign and remains influential in modern legal studies.

Denominations and sects

Taqlidi

Main article: Taqlidi

Taqlidi sects, meaning traditionalist sects, uphold the primacy and precedents set by the traditional emirs. Taqlidi sects maintain broad agreement on foundational doctrines but differ on specific legal interpretations, approaches to interfaith relations, and the primacy of Alhacam’s directives. Minor variations in these areas lead to distinctions among the Taqlidi sects, yet they remain united in their adherence to established traditionalist principles. The two main traditionalist sects include Thalahi and Zafiri.

Thalahi

Main article: Thalahi

The Thalahi sect is considered one of the principal sects within Himaya, often viewed as the closest entity to a main sect in the tradition. Adherents of the Thalahi sect regard themselves as the most orthodox among practitioners, emphasizing a strict adherence to established doctrines and practices. While they recognize the historical precedence of the traditional emirs, the Thalahis advocate that the emirate possessing the only unbroken chain of succession should assume the collective powers and duties of all emirates. This belief is based on the notion that an uninterrupted lineage grants greater legitimacy, thereby justifying centralized authority under that particular emirate.

Mithali

Main article: Mithali

The Mithali sects, the idealist sects, represent a progressive movement within Himaya that advocates for the modernization of traditional institutions. Adherents of the Mithali perspective contend that the Emirates a historical system of governance and spiritual leadership are outdated and no longer necessary. They argue that the original purpose of the Emirates, particularly in the context of past conflicts with Watani, has diminished over time.

While the Mithali sects embrace more heterodox legal interpretations compared to their traditionalist counterparts, they remain closely aligned with the core principles of the Taqlidi orthodoxy. Their legal views often emphasize adaptability and contemporary relevance, seeking to reinterpret traditional laws to fit modern societal contexts.

Mutatariff

Main articles: Mutatariff and He'ara

The Mutatariff sects, or the radical sects, represent a collection of diverse and unconventional groups within Himaya. Despite their varied beliefs and practices, these sects share the common characteristic of being considered extremist by traditionalist Himaya traditions. Historically, the Mutatariff sects have faced significant opposition and were rarely granted tolerance by Taqlidi emirates.

See also

• Canonical Adorationalism
• Sendou