Hishelma

Hishelma (“faith of the two”) is a major ditheistic religion, based around the belief of an eternal struggle between the forces of good and evil. It is one of the largest religions in the world, with more than 18 million estimated followers, known as Hishelmites, mostly concentrated in Jihau. Hishelma teaches a dualistic cosmology, opposing an all-loving, fair and spiritual god of light, known as the “Good” or *Hasan*, with a hateful, unjust and materialistic god of darkness, known as the “Bad” or *Sayi*. The central scriptures in Hishelma are known as *Alnuri*, seen as a collection of divine manifestations across history, which are also accompanied by a large theological body of teachings and judicial thought based around the lives of the prophets, more centrally *Nurul*.

Hishelma understands itself as the continuation of a just spiritual work started by a series of prophets, following the religious tradition of the Juduak, Theophanite and Birite beliefs, more centrally Kanisat. As such, the Alnuri holds strong connections with religious texts of the Southern Encircled Sea, though it’s seen by Hishelmites as the only correct narrative in regards to the many common events and individuals. Society and politics are expansively governed by theological tenets, which are constructed around centenary discussions regarding what can or cannot be understood as godly, righteous and good.

Though Hishelma originated in the 13th century with the works of Nurul among the Birite tribes, the religion effectively took traction in the 14th century with the Kabirite expansion. From the early 15th century to the mid-16th century, great political stability and wealth in Anitkabir allowed for the ushering of a Golden Age of Hishelma, an era of fast cultural, scientific and economic development. The military conquest of the time was also central to the effort of religious conversion and expansion, the period ending symbolically with the defeat at the Battle of Cape Sovata.

From a structural point of view, Hishelma is significantly centralized around the Taliph and the Grand Shikvizi of Tapilasi. Thought smaller sects and local variations do exist, particularly in more isolated regions, efforts during the 15th and 16th centuries to unify the Hishelmites along a single, common theological construct proved extremely efficient.

## **Beliefs**

### Ditheism

The central belief of Hishelma is its dualistic cosmology, the idea that the forces of Good and Bad, or Hasan and Sayi, subsist in a constant universal struggle that permeates all existence. Hishelmites believe that Hasan and Sayi are two independent beings, equal in power and capability, marking their biggest theological difference to the monotheist Juduak and Theophanites. The Alnuri describes Hasan and Sayi as “opposite in all but in their illimitations”: while Hasan is associated with goodness, fairness, order, love, equality, spiritualism, beauty and light, its counterpart Sayi is associated with badness, unfairness, anarchy, hate, inequality, materialism, ugliness and darkness.

Hishelma teaches that Hasan and Sayi make themselves present in all things and actions, and thus that their universal struggle manifests itself in the daily lives of all beings. The purpose of existence, then, is to consistently align oneself to Hasan and in opposition to Sayi in day-to-day life. Only through such virtuosity would the individual be fully consumed by good spirits and rise to his eternal paradise. Apart from the direct teachings of the Alnuri, a large body of theological work has also been developed to better determine what constitutes virtuous conduct.

Hishelma strongly reinforces the individual need to personally connect to Hasan, particularly by living a virtuous life. The clergy, though extensive, is seen as guides and scholars to Hishelmites, not being considered intermediaries or bridges to the divine.

### Prophets

Hishelmites believe that both Hasan and Sayi are able to contact living beings. Those that supposedly carry the message of Sayi are called Zadsalani, while those seen as divinely instructed to carry the word of Hasan are called Prophets. Hishelma sees itself as the righteous continuation of the work of such Prophets and, consequently, as the sole way of pure and unstained Good. Neither Prophets or Zadsalani are seen as divine beings, but humans entrusted by the gods to transmit their messages, though Hasan and Sayi may also utilize their own divine powers through the material bodies of their messengers.

Hishelma shares with other religions many of its Prophets: Avdiel, Teman, Samson, Noah, Eli, Amram, Jehosheba, Eliel and Simon are all regarded as entrusted with the words of Good. Hishelmites believe that Hasan sent Nurul as his last messenger, entrusted to codify their teaching in the Alnuri and to show all of mankind the good way. Hasan would have guided Nurul to rally all of humanity in a united army against the forces of Suyi, in a final war to extinguish all that is bad.

The history of the Prophets features centrally in the Alnuri, and their lives are expected not only to reveal the direct words of Hasan, but to illuminate humanity by example. Consequently, Hishelma encourages its followers to emulate the Prophets in their search for a direct connection to Hasan and for a life free of any bad-doing. Though many of the narratives do partially overlap with Juduak and Theophanite teachings, Hishelmites believe that alternative versions and interpretation of such events have been corrupted by the direct efforts of Sayi. Alnuri in its original Birite, in this regard, is understood as the single pure and perdurable message of Hasan. In the scriptures, the history of the prophets is told in chronological order, much similar to Juduak and Theophanite holy books.

Apart from the original sinner who corrupted humankind from the garden of Hasan, tales of the Zadsalani are not incorporated in the Alnuri. Hishelma orthodoxy deeply condemns the register of the lives of Zadsalani, teaching that the message of Sayi may only be condemned to deep oblivion. However, efforts to build a history of the Zadsalani have been attempted by several scholars and communities, particularly among Hishelmite mystics and Sayinites.

### Alnuri

Hishelmites believe the Alnuri to be the literal word from Hasan, which would had entered the body of Nurul and manifested his message directly through him during the period of one day in 1283 CE. The canonical belief is that Nurul, an illiterate merchant from the city of Tapilasi, would’ve been touched by Hasan at sunrise and spent the entirety of the following 12 hours writing the message of Hasan on the walls of his cabin. The scriptures would’ve been copied directly from the walls of the cabin by his followers, but the house was demolished soon after by the local tribe leader, following the expulsion of the Hishelmites. The Grand Temple of Tapilasi, the holiest site in Hishelma, supposedly stands where the cabin used to be, receiving a great number of pilgrims yearly.

The Alnuri chronologically tells the history of the creation of the world and of the Prophets’ revelations along 250 chapters. It uses these historic episodes to discuss not only ethics and spirituality, but also social, politics and legal issues of interest to the community. It’s the supreme source for all other religious commentary, guidance and theory, though the analysis of the life of the prophets is also studied as a reference for principles and values. The analysis and discussion of the Alnuri for the purpose of structuring legal, political, economic or moral guides is called Onurlukma and the practice occupies a central place in Hishelmite scholarship.

The study and recitation of the Alnuri in its original Birite version is a vital aspect of Hishelmite worship and is not uncommon to find individuals who are able to tell its totality by heart. The practice is one of the central tenets of the Hishelmite religion and is practiced both individually and in group.

### Moral Conduct

Moral conduct occupies a central place in Hishelma. To act according to the way of Hasan and in opposition to the way of Sayi is the main objective of practitioners and, thus, heavy theoretical production is focused towards the area of morality. The actions of daily life are strongly ruled by the Alnuri and theological developments based on it, and one is expected to routinely deny Sayi. To consistently act according to the desire of Hasan during one’s life is considered the only way to access eternal paradise, while to consistently choose Bad over Good is understood to ensure one’s place in eternal suffering in the hands of Sayi.

The rules of moral conduct, however, spill to all levels of society. Economics, politics and Law are all expected to function according to wants of Hasan and in denial of Sayi, as much as any individual action. Hishelmites hold the belief that one can be judged not only for the individual morality, but for actions in the community in which they are a part of, though levels of capability and responsibility are understood to be taken into consideration by most modern theologists. Consequently, there is an idea of ensuring collective morality as much as individual morality. Political and religious leaders are thought to hold a particular responsibility for the morality of the community and there are innumerous guides on virtuous actions for all levels of power, including the Sultans themselves.

Hishelmites see themselves as warriors in a battle against the forces of Sayi, holding both a personal duty as soldiers and a collective duty as an army. The bigger the influence in such fight, the bigger the responsibility in the outcome of the battle. The fight, naturally, is not commonly understood as literal, but as the loud opposition to Bad conduct, an action that permeates all of society.

### Eschatology

The main topics in Hishelmite Eschatology are the Afterlife and the Final Battle between Hasan and Suyi.

Hishelmites believe that humans are being constantly disputed between Hasan and Suyi. While Hasan wants to ensure that all of humanity lives eternal life in their Paradise, Suyi wants all of humanity to suffer infinitely under their hand in their nightmarish hell. By acting in the way of Good, one gets closer to Hasan and further away from Suyi, the reverse holding the same validity. When one dies, the closer they are from one of the Gods, the easier it is for them to be pulled in their direction. The closer to the middle, the longer spent in a painful limbo being tugged between Hasan and Sayi. Saints in Hishelma are considered to be the ones who led a life so pure in Goodness that they were rejected by Sayi and automatically pulled to Paradise. Hishelmites believe that heretics and heathens may end up in paradise if they do end up unknowingly following the way of Good, as Hasan is understood to care for all of humanity equally, though such cases are considered overall rare.

## **Practice**

The main framework for the practice of Hishelma is laid out in the Alnuri and consist of four central pillars: the oath of Hasan, the prayer, the charity and the fasting. Though pilgrimage isn’t laid out in the scriptures as mandatory, tradition of following the footsteps of Nurul from Tapilasi to Kutsa Kapi has also become overwhelmingly common and is heavily expected from all able Hishelmites at least once in in the lifetime.

### Oath of Hasan

The Yemin, the most basic creed of Hishelma, is an oath that is commonly recited among Hishelmites. It states: “I stand by the army of Good and promise to oppose all Bad, in the day of today and in the day of tomorrow, in the mode it was taught to humankind through the work of the last Prophet, Nurul”. It is understood as the most fundamental foundation of all other beliefs and practices in Hishelma. It is not only a central part of the conversion process, but a common practice in daily religious life.

### Prayer

Hishelmites are expected to pray five times every day. This aspect of Hishelma intends to focus directly in establishing a deep personal connection between the individual and Hasan themselves, ensuring a constant reminder of the secondary relevance of the material plane in comparison to the spiritual one. Though the Alnuri doesn’t establish a specific method or time in which these prayers must be realized, practice and tradition have turned them into a communitarian affair. Is overwhelmingly common in majority Hishelmite towns for the prayers to be made simultaneously, through calls that sound far and wide in the determined hours. This cultural aspect is mainly to ensure that all of the community is taking part in the appropriate practice of Hishelma, as the Hishelmites understood the negation of Bad as both an individual and collective duty. However, a certain level of flexibility is allowed depending on the circumstances.

Certain methods of praying have also become overwhelmingly common, particularly the recitation of certain hymns derived from the Alnuri, the habit of bowing to Hasan and the positioning facing Tapilasi. Though not included in the Alnuri, these practices are believed to facilitate and strengthen one’s spiritual connection to the world of Good and are heavily incentivized by the Hishelmite orthodox clergy.

The tapinaks, most often simply called temples, are the places of worship for Hishelmites. Though one is not expected to be present at a temple during each one of the daily prayers, it is considered adequate to do it as frequently as possible, most followers visiting them at least a few times every week. Every Friday the community gathers for a congregational prayer at evening, lead by the local shikvizi or community leaders, who reflect on present issues, the Alnuri and morality. The temples also serve innumerous other function apart from being places of worship, specially in smaller towns. They are normally used for community gatherings, conducting education and as courts, and may also serve as refugees for the poor and safe havens during disasters or foreign attacks.

### Study and recitation of the Alnuri

Reading, reciting and reflecting on the Alnuri is vital to Hishelma worship. To pray in ignorance of the Word is considered ineffective in terms of both ensuring good moral conduct and facilitating connection to Hasan. To memorize and recite the Alnuri are, by themselves, considered acts of pure virtue which approximates one to paradise. Hishelmites which know the totality of the text by heart are not uncommon, and most followers have at least some sections memorized. During the Month of Revelation, Hishelmites are expected to fully read the Alnuri, or listen to someone reading it, at least once.

### Charity

The Alnuri determines that all Halshemites are expect to realize alms, in a reasonable proportion to one’s wealth, in order to assist the poor or those in need. It is considered a religious obligation and a way to reinforce the superiority of spiritual wealth to material one. The scripture does not, however, determines the fixed minimum amount in which such contribution is expected to happen. Scholars take into consideration the way such practice was conduced by Nurul himself in the late 13th century, which was registered by his followers, and the 3% of annual income number is overwhelmingly common. Traditionally, this amount tends to be redirected through some sort of community intermediary, as the clergy or charitable institutions. Since the 15th century this function has been mostly been officially exerted in Anitkabir through the Holy Royal Office of the Taliph for Almsgiving.

Hishelma heavily incentivize those who are able to donate more than the 3% the threshold. Charity is considered an act that cements disconnection to Sayi’s material fixation and selfishness, demonstrating one of the purest good actions earthly possible. Almsgiving can be materialized not only through the donation of a certain amount of money, but also through property, goods and food. Valid recipients are not only those in condition of poverty, but also noble causes, in the likes of freeing captives, those in debt or under slavery and assisting travelers and the ill. It is also used to pay those employed in collecting and distributing it.

### Fasting

Fasting is considered an essential aspect of Hishelma worship, understood as another way to focus on the spiritual world and distance oneself from the material one, and facilitating the connection to Hasan. Fasting from food and drink, except from water, is mandatory during the Month of Revelation, from sunrise to sunset, to honor the revelation of Nurul. The individual practice along other periods of time is not uncommon, particularly among the clergy.

### Pilgrimage

The pilgrimage to Tapilasi and Kutsa Kapi is not laid out as a mandatory practice in Alnuri, but has, for all effects, become expected of all able Hishelmites. The pilgrimage occurs in the Month of Exile, following the Month of Revelation, and follows the path of Nurul from Tapilasi to Kutsa Kapi after his expulsion in 1283. Pilgrims go first to Tapilasi, stay there for the first day, and then follow by foot for 6 days to Kutsa Kapi, where they stay for one more day, totaling at least 8 days of pilgrimage. They are prohibited of drinking anything but water, eating anything but bread, wearing anything but simple white cotton cloth, and, during the trip, of sleeping but in tents.