Salam

Salam

Total population
100 Million Salamids
Founder
Nabi Hanan
Regions with significant populations
Azania, Memopotamia, Amutia, Alharu
Scriptures
Salamic Scriptures
Languages
Sahrabic

Salam (Sahrabic: peace) is an monotheistic religion on Eurth. The central belief is that that there exists only one God, and that Nabi Hanan is his messenger. Salam is about finding this peace by following God.

Etymology

The term 'Salam' is derived from the Sahrabic word for 'peace'. In the religious context of Salam, the term encapsulates the aspiration towards peace - both personal and societal - achieved through living in accordance with the teachings of God as communicated by Nabi Hanan.

In other languages and dialects across Eurth, 'Salam' is recognised and understood with similar connotations of peace, although the pronunciation and spelling might slightly differ depending on the phonetic and grammatical rules of each language. Here are some examples:

• In Amutian, the faith is referred to as 'Säläm', which carries the same connotations of peace.
• In the Alharun language, it is termed 'Səlam', maintaining the same meaning.
• In Azanian dialects, it's often pronounced 'Salaam', but the core semantic meaning of 'peace' remains.
• The Yuropean languages often adapt the term to their phonetic systems, leading to variations such as 'Salamo' in some dialects.

The followers of Salam, known as 'Salamids', derive their name directly from 'Salam'. In Sahrabic, the suffix '-id' is often used to indicate association or belonging. Hence, 'Salamid' can be interpreted to mean 'one who follows Salam' or 'one who seeks peace', thus encapsulating the central tenet of the faith.

Beliefs

Salam espouses a system of core beliefs, similar in structure to the articles of faith in some monotheistic religions. Central to Salamic doctrine is the affirmation of monotheism; there is but one God, and Nabi Hanan is his messenger. This declaration of faith is considered the first and most fundamental tenant of Salam.

Belief in the divine nature of Nabi Hanan's teachings is another fundamental aspect of Salam. Nabi Hanan's teachings, recorded in the sacred texts, serve as the primary source of religious law and moral guidance for Salamids.

Furthermore, Salamids uphold the belief in divine will or predestination, acknowledging that all things, both good and evil, come from God and are ultimately directed towards a divine purpose. This belief encourages a spirit of resilience, acceptance, and trust in God amongst Salamids.

In addition to these core beliefs, the phrase “Khuda Hafiz” (literally translated as “May God be your Guardian”) holds a special place in the hearts of Salamids. Rooted in the old Memopotamian words for God and protector, respectively, “Khuda Hafiz” is more than a farewell; it's a prayer invoking divine protection and guidance. Salamids believe that uttering these words not only expresses good wishes, but also actively seeks God's guardianship over the person embarking on a journey or parting ways. This practice reflects the Salamic belief in the omnipresence and omnipotence of divine protection in the daily lives of the faithful.

Belief in life after death and the Day of Judgement is another significant article of faith in Salam. Salamids believe that individuals will be held accountable for their actions in this life in the hereafter, and that their eternal fate, heaven or hell, will be determined by God's just judgement.

Lastly, Salam emphasises the importance of community and brotherhood amongst believers. The sense of unity and mutual support is a key feature of the Salamic faith, aimed at fostering peace and harmony within the Salamid community.

Scriptures

The Salamic Scriptures are the sacred texts of Salam, encompassing the divine revelations received by Nabi Hanan and subsequent interpretations and teachings by renowned scholars. The scriptures serve as the primary source of religious law and moral guidance for Salamids.

Primary Texts

The core text of the Salamic Scriptures is the Kalam Alsalam (Sahrabic: كلام السلام; “words of peace”), a collection of revelations imparted to Nabi Hanan. The Kalam is considered the literal word of God by Salamids and is treated with the utmost reverence. Its chapters, or Surahs, cover a wide range of topics including theology, morality, guidance for personal conduct, and legal principles. The text is traditionally written in Sahrabic, and its eloquence and literary merit are highly esteemed.

Secondary Texts

Beyond the Kalam, the Hiwar of Hanan form another important part of the Salamic scriptures. These consist of sayings, actions, and approvals of Nabi Hanan as observed by his companions. The Hiwar offers further insight into the application of the Kalam's teachings, providing examples of Nabi Hanan's wisdom, character, and way of life. The Hiwar has been carefully collected, authenticated, and compiled by scholars over centuries, resulting in several Hiwar collections.

Scholarly Texts and Commentaries

!Tafsirs, or commentaries on the Kalam, constitute another significant aspect of Salamic literature. These texts, written by learned scholars, provide explanations and interpretations of the Kalam's verses, helping to contextualise and clarify their meanings. They often include linguistic analysis, historical background, and references to the Hiwar, making them essential resources for understanding the Kalam's teachings in depth.

Additionally, 'Fiqh' texts encompass the understanding and application of Salamic law derived from the Kalam and Hiwar. These texts deal with various aspects of life, including ritual practices, family matters, business transactions, and societal issues.

Collectively, the Salamic scriptures provide a comprehensive spiritual and moral framework guiding the lives of Salamids. The study and recitation of these texts constitute a significant part of Salamic practices and education.

Practices

Practices within Salam, often termed as the "pillars of worship", constitute a framework of spiritual and ethical duties designed to shape the lives of its adherents.

One of the most significant practices in Salam is the regular observance of prayers. Salamids are expected to pray at prescribed times throughout the day, offering these prayers as an indication of their faith and devotion. The precise form and content of these prayers are drawn from the teachings of Nabi Hanan.

Charitable giving, or almsgiving, is another important practice in Salam. Salamids are encouraged to give a portion of their wealth to the less fortunate, serving to foster social equality and to remind believers of the greater good.

Fasting is observed by Salamids as a means of purification and self-restraint. Generally, this practice involves abstaining from food, drink, and other physical needs from dawn until dusk during a designated period each year. It's a time of spiritual reflection, increased devotion, and worship.

Pilgrimage is a significant practice for those who are able. Salamids are expected to undertake a pilgrimage to sacred sites associated with the life and teachings of Nabi Hanan at least once in their lifetime, provided they are physically and financially capable. This journey serves to unify believers from different regions and backgrounds in shared faith and devotion.

Finally, Salamids are encouraged to regularly read and reflect upon the sacred texts which contain Nabi Hanan's teachings. This practice not only strengthens personal faith but also provides guidance for leading a life that is in harmony with God's teachings.

History

The history of Salam spans over centuries, beginning with the life of its founder, Nabi Hanan, in the region of Azania on Eurth, and extending to its spread and growth into one of the largest religions in the wurld today. His teachings resonated with many, particularly the lords throughout the region of Memopotamia. The resulting growth of the faith and the teachings of Nabi Hanan significantly contributed to advancements in Salamic theology and science.

Early history and the life of Nabi Hanan

Nabi Hanan was born in the city of Hakkad, Azania, a bustling trade hub of its time, into a family of modest means. From a young age, he demonstrated a unique wisdom and understanding that distinguished him from his peers. As a young man, he was troubled by the moral decay and idolatry he saw around him and would retreat to a cave on the outskirts of the city for periods of meditation and reflection.

It was during one of these retreats, at the age of 40 in 622, that Nabi Hanan reported receiving revelations from God. These revelations were eventually compiled into the sacred texts of Salam. Nabi Hanan began preaching these revelations publicly in Hakkad, urging people to abandon idolatry and embrace monotheism.

Migration to Raj Frut

Nabi Hanan travels to Raj Frut.

City of Raj Frut.

Nabi Hanan's message was met with both acceptance and opposition in Hakkad. As his following grew, so did the persecution from those who saw his teachings as a threat to their power and the established social order. In the face of escalating hostility, Nabi Hanan and his followers undertook a significant migration from Hakkad to Raj Frut in Mahdah. This journey, often referred to as the "Hegira", marked a turning point in Salamic history and the beginning of the Salamic calendar.

In Raj Frut, Nabi Hanan and his followers established a theocratic state based on the teachings of Salam, which soon became a refuge for those seeking religious freedom. Under Nabi Hanan's leadership, Raj Frut grew in strength and influence, leading to the further spread of Salam.

Expansion throughout Memopotamia

Nabi Hanan's teachings began to resonate with many rulers throughout Memopotamia. He sent his closest companions as emissaries to these rulers, carrying his message of peace and monotheism. This diplomatic strategy led to the peaceful conversion of several regions in Memopotamia and helped establish Salam as a major religious and political force.

Nabi Hanan's death did not halt the spread of Salam. His successors, known as the "Wariths" ("heir"), continued his mission of spreading the teachings of Salam. Under their leadership, the regions under Salamic rule saw significant advancements in various fields, including theology, science, and arts, often referred to as the "Golden Age of Salam".

Modern period

Over the centuries, Salam continued to spread beyond its initial geographical boundaries, reaching as far as Alharu, Amutia, and further. The faith has adapted to various cultural contexts while maintaining its core beliefs and practices. Today, Salamids form a significant population in many countries worldwide.

The global Salamid community now faces challenges and opportunities unique to the modern era. Issues of religious interpretation, societal integration, and the preservation of religious identity in an increasingly globalised world have become central concerns. The Organisation for Salamid Unity, established in the 20th century, serves as an international forum for addressing these issues and promoting the unity and interests of Salamids worldwide.

Demographics

Salam is one of the largest religions on Eurth, with followers known as Salamids forming the majority population in several countries, including:

• Abantium
• Ayubi
• Bahiristan
• Batsweda
• Fulgistan
• Kahnikstan
• Norrium
• Yien

Additionally, Salamids constitute a significant minority in a number of countries, such as:

• Afropa
• Cabarria
• Damak Var
• Great Xio
• Kharai
• Noble Nykia
• Mekabiri
• Qarau
• Qubdi
• Red Iberos
• Safiloa
• Wajoka
• Yuropa

Organisation for Salamid Unity

Eight-pointed star on the Organisation for Salamid Unity flag.

The Organisation for Salamid Unity (OSU) is an international organisation established to represent and unite the global Salamid community. The OSU operates with a mission to promote the principles of Salam, safeguard the rights of Salamids around the world, and foster unity and cooperation among Salamid nations. It also facilitates interfaith dialogue with other religious communities to promote peace and mutual understanding.

The idea for the OSU was initially conceived by a group of religious leaders and scholars during the early decades of the 20th century, a time marked by significant geopolitical shifts and widespread migration. They recognised the need for a unified platform to represent the growing global Salamid community. In 1932, under the leadership of Alim ul-Haq, the Grand Mufti of Fulgistan, and Rahim al-Nasr, a prominent Salamid scholar from Norrium, the first convention was held in the city of Raj Frut, the historical and spiritual heartland of Salam. Representatives from Salamid communities across Azania, Memopotamia, Amutia, and Alharu convened to discuss the formation of a unified body. The convention culminated in the establishment of the Organisation for Salamid Unity.

The OSU operates across multiple fronts. It serves as a consultative body for member nations on matters of religious jurisprudence, education, and social welfare. It provides humanitarian aid and support to Salamid communities affected by conflict, natural disasters, and socio-economic instability. The OSU also organises international conferences, symposia, and seminars to promote understanding of Salam and dialogue on contemporary issues facing the Salamid community. A significant aspect of the OSU's activities involves fostering interfaith dialogue. Recognising the importance of peaceful coexistence and mutual understanding, the OSU regularly engages with representatives of other religions to promote tolerance and respect for religious diversity.

The OSU's flag features an eight-pointed star, a symbol long associated with Salam. The star is said to represent the eight virtues of faith, prayer, charity, fasting, pilgrimage, truth, patience, and struggle, which are central to Salamic practice. The star's prominence on the OSU flag highlights the organisation's commitment to uphold these principles and to promote their understanding and practice amongst Salamids worldwide.

See also

• Nabi Hanan
• Organisation for Salamid Unity