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schismatic belief-set born from the Qali tribes during the earliest years of their transition from pagan idols to the faith of the Al’iiman Rashidun, the Al'iiman Mutahawir traces its origins back to the middle era of the Qalasheen, shortly after the coming of the Wizard Prophet and his proselytization to the desert tribes. Their beliefs hinge upon the teachings of the prophet, Abu Siddiqi Al Ansari, who brought the Kitab alnuwr to his people. Rejected by the majority of the Qalasheen as a heretic and apostate for his controversial beliefs, he was exiled alongside his tribe and followers.


Contrary to popular belief, there are few similarities between the Al’iiman Mutahawir and the Al’iiman Rashidun. The majority of these stem from a shared cultural identity and the initial schismatic identity of the Mutahawir. The chief of these that persists is the concept of the Five Pillars, albeit differing from the Rashidun in the fourth and fifth.


The Al’iiman Mutahawir has for long been a fringe religion without the same widespread belief as the Rashidun, or other monotheistic religions, and upholds a unique dualistic belief that sets it apart from similar faiths. In the past two centuries, the religion has seen a revival with the tribes of the sādah, descendents of the Prophet, being absorbed into the nomadic Kadaksleri people and intermarrying with their ruling tribes.


Today, it is largely championed by the descendants of these Qali and original Kadaksleri converts, an esoteric and mystic religion that is strange to many, but inspires a fervor unseen in its followers who would readily martyr themselves in the defense, or propagation of the worship of the Father of Greatness, the Ever-Forgiving Ilah. 







The faith of the Mutahawir finds its basis in the Prophet, Al Ansari. A goat herder, Al Ansari’s early years were by all means mundane. Falling low on the rungs of tribal hierarchy among the Qali, he did not aspire for greatness and was among the first of the Qali to embrace the teachings of their prophet and abandon his pagan idols. It was after the departure of the Wizard, that Al Ansari is said to have been visited by a servant of the divine, Jibril, who proclaimed himself an Aengul of the Lord and gifted to Al Ansari the framework for what would later become the Kitab alnuwr, beseeching him to go and spread the word of Ilah; that the false prophet had come in the service of the Shai’tan, and that their salvation would only be found in the Light.


Al Ansari returned to his tribe, and convinced those who would follow to join him upon the path of the Righteous - to open the four gates spoken of in Jibril’s revelation. Charismatic as he was, it did not take long for him to amass a large following of his kinsmen and other Qali who had grown discontent with the teachings of the new faith. His ranks swelled and it was not long before he had gathered himself and his followers before the greatest chieftains of the Qali and their warriors. He preached to them, and bid them to abandon their prophets and servants of false divinity. Yet, words would not be answered by words, but by sword point. Al Ansari and his devotees were deemed apostates and exiled from the homeland of the Qali for their misdeeds.


Al Ansari wept for his people, but saw the necessity of continuing on the path - Tariqah, as they called it, for it was the gate that held them from truth. For three years, Al Ansari led the tribes that had harkened to him deep into the east, through the desert, over mountains and plains. And it was during their tribulations that he received his second revelation. The Lord of Battle, Mikail, chief among Ilah’s servants, came before Al Ansari and spoke in length of the future. Of the eternal struggle between Light and Darkness, and the spark of divinity which made the prophet stand apart from common men. It was through this revelation that the Fourth and Fifth Pillars were revealed; what had been obscured by the lies of the Rashidun - Da’wah, the summons to faith, and Ghazw, the obligation of the Mu’minin to take up the sword against the servants of the Shai’tan.


It was with the wisdom of Mikail that the mu’minin of the Mutahawir finally found respite. Settling a river valley far to the east of their original homeland, this would become the place of the Mutahawi Imamate, and the Prophet would continue to administer the faith to his people until his death twenty years after. It was on his deathbed that the third and final revelation was had; the vision of the Aengul Esra’il. Esra’il appeared before Al Ansari and his children, who to the latter he spoke on the divine grace of the line of the Prophet, who was of the immaculate countenance of Ilah and therefore carried with them the Ismah, the same divine knowledge and authority vested into Al Ansari. With his passing, his soul was guided into Jannah by Esra’il, having attained the fourth gate, the Ma’rifah, in his final moments and separating his spiritual light from the darkness within.


With the Prophet’s death, his lineage took upon the mantle of Ismah and the Imamah. His grandson through his first daughter, Najila, became the second Imam and his line would uphold the mandate of Azra’il for centuries to come until it was broken during the destruction of Aegis by the hand of the Shai’tan and his darkness. The Ismah is said to have passed again, matrilineally, into another of the Prophet’s lines and it would be the tribe of Al-Nadir to establish the Second Imamate. This period was one of stagnation and would last until the late Sixteenth century, where the daughter and only blood relative of the last Al-Nadir Imam married into the Csertan Tribe of the Kadaksleri, securing their people’s conversion to the Mutahawir in an unprecedented act of Da’wah.


His death ushered in the era of the third Imamate, wherein the Al’iiman Mutahawir would be intrinsically linked to the Konchak tribes who had all but absorbed the remainder of the Qali tribes descended from Al Ansari. As of the current year, 1745, the fourth Csertan Imam, Seyit Csertan Begovars Sharokan, known religiously by his title Üçüncü və Dördüncü Ənsari (the Third and Fourth Ansari, called such for being the fourth Imam of the Third Ansari Imamate), currently shepherds a resurgent Mutahawir.







Creation is flawed, for in truth, it is not born of the Divine, but of the joining of the duality of the Cosmos. Of the Batin and Zahir. In the beginning, two forces existed; Ilah and his light, and Iblīs and his darkness, juxtaposed in their eternal struggle of light versus dark, good versus evil.


Ilah, the Father of Greatness, has, and always will be, the holiest. Of his domain (the Batin), there was light. All that is true and good. To him was his Aengulic Host, the lords of splendour, and the twelve virgins of light. 


From the Prince of Darkness, Iblīs, was the domain of darkness (the Zahir). All things evil and vile. To him was his five evil kingdoms and the demons which harkened to his call. 


The material earth, the second component of the Zahir (the outside), was not of the Divine’s creation. During the great war between Light and Darkness, several members of Ilah’s host turned their backs on the light, promised power and glory for their betrayal. Among them were Maytzyn (Metzili), Zan (Xan), Thueban (Dragur), Alaintizar (Tahariae), Al'ayl muqaran (Cerrunnos), and Mahbub (Cerridwen). In his wroth, Ilah cast them out from his world of light and into the darkness. There, Maytzyn and Thueban were devoured by the demons of Iblīs, while the rest became consumed by the darkness and became demons all the same as the Shai’tan’s many servants.


The demons who gorged themselves upon the light of the fallen could not contain the divine grace of Ilah within their forms, and the mingling of primordial light and darkness caused them to implode, and from them was born material creation; the earth, and the first of mankind, Ibahm and Hawa. Ibahm and Hawa were imperfect creatures, but with great potential, for the joining of light and darkness gave birth to the creation of the soul. Yet, it was as much a boon as it was a detriment, for it would become the new battleground over which the Father of Greatness and the Prince of Darkness would fight.


In mankind, Ilah saw the potential of the light, who might one day be able to overcome the darkness and banish it forever. Yet, for Iblīs and his brood, it was power, and they coveted their light because of this. Ilah dispatched the Ansari Alruwea, the premortal and divine spark of the Prophets to Ibahm and Hawa, to awaken within them the spiritual light trapped within their physical bodies and enlighten them to its nature, teaching them written word. Yet they were ignorant to it, and bore sons and daughters from which the light of Batin would continued to be trapped forever within the material earth inside the bodies of the descendants.


Ilah continued to take pity on mankind, and from the light recovered in the creation of the material earth, he spun the Sun, the Moon and the Stars to illuminate the land and allow them a glimpse into his kingdom. And from his own body did he bring into existence Seven Skies, Jannah, to exist as a bridge from the Zahir to the Batin, and allow for the descendants of Ibahm to escape the darkness and awaken their light through the opening of the Four Gates, Seriat (Divine Law), Tariqah (The Path), Haqiqa (Truth), and Ma’rifah (Mystical Truth). Despite the absence of Ilah in the creation of the material earth, he can still be seen in all things, for wherever the light dwells, so does he.



Light is born of the domain of Batin, the inner. It is the world of the Father of Greatness, and for being born of Ilah (or Ilah being born of it), it is the epitome of supernal glory and divine radiance. Yet, the light of Batin is not simply a metaphysical concept, but tangible in the material earth, born of light and dark. For it is the sun, the moon and the stars that are born of the light. And it is the fabric of everything, every creature, every creation. When something is given to fire, it is the inner light shedding the material in favor of spiritual presence, yet for so long as the material earth exists, that light will always return to creation. Nothing in the material earth could exist as it does without light, just as it could not be bound to physicality without the darkness. The Spiritual Light that is trapped within the physical bodies of mankind is a glorious thing, for from it are born the virtues, the capacity for goodness and the notion of morality in the hearts of mortals. Without the Light, then mankind would succumb to the darkness and become nothing more than creatures beholden to the Prince of Darkness’ whims; driven by base desires and malice. 


Darkness is, inversely, born of the domain of Zahir, the outer. It is the world of the Prince of  Darkness, and for being born of Iblīs (or Iblīs being born of it), it is the epitome of all things evil, malignant and envious. And much the same, darkness is not a metaphysical concept alone - even less so than the Light, for darkness has always been born of the material. It embodies it. Where Batin is formless and unattainable by the reaching hands of men and demon alike, Zahir can be touched, it can be felt, seen and heard. This is what keeps the light of Batin trapped, for the spiritual light cannot penetrate the material barrier, and vice versa can the material not glean the spiritual. The material darkness that is trapped within the physical bodies of mankind serves to stoke the presence of malice, of envy, sin, and all other foul things that threaten to drive the children of Ibahm into the arms of Iblīs.





The Al’iiman Mutahawir is unique among both the Rashidun and Canonist Faiths in its recognition of only two prophets. The first being Krug, rejecting the other brothers for the darkness in their souls. Only Krug attained Ma’rifah, and did not succumb to the darkness within stoked by the temptations of Iblīs. It is said Krug was entreated with visions from Mikail, who prepared him for his tribulations and set him upon the righteous path of Ghazw to stand against the servants of the Darkness to whom his brothers submitted. For this, he is venerated as Prophet.


Chief among the two is the Prophet Al Ansari, the messenger of Ilah who brought to the earth the divine commands of the Father of Greatness and fostered the gathering of the mu’minin into the Ummah. Al Ansari is universally venerated by the Mutahawir and is regarded as the holiest of holies, having been born of the divine essence of the Ismah, for which the light of his soul burned brighter than any other man. He is the İnsan-ı Kâmil, the image of true perfection who has thrown ajar the Four Gates to live in the embrace of the light forevermore. He is said to sit in the Seventh Sky as the Imam alsharaf aleazim, where he guards the gates to the entrance to the Throne of Ilah from the forces of the Shai’tan.


The Faith of Ansari recognizes four of Ilah’s servants, the Aenguls - Mikail (Malchediael), Jibril (Gazardiael), Esra’il (Eshtael) and Awril (Auriel). To the rest, they are considered as daemons, born of the darkness of the Shai’tan, sent to earth as false messengers meant to corrupt and dissuade men from the Four Gates. That they might grow fat upon the light of their souls as they are cast down into Jahannam. 



There are two afterlifes, according to the Kitab alnuwr, both residing within the Zahir, the outside. Jannah, which rests above the firmament and basks in the light of Batin, and Jahannam, which rests beneath the material earth, deep within Zahir and closer to the darkness of Iblīs’ realm. Jannah is a realm of immaculate beauty created in the image of Batin, thereby in the image of the Divine. It is described as being populated by palaces of pure gold and silver, large trees whose shade covers the lands, and rivers flowing amid valleys of rubies and pearls. 


All mu’minin who have unlocked the first gate through their adherence to the Seriat, the Divine Laws, are brought into Jannah upon their deaths by the light awakened within their souls. There are seven levels of Jannah, the Seven Skies, four of which are the Four Gates. The First Sky is Seriat, for it is the awakening of the soul and is guarded by the scriptures of Ilah and the aengul Mikail, who safeguards Jannah against the defiler. The Second Sky is the Eternal Garden, and the domain of Awril, whose inhabitants know everlasting bliss among the rivers and the shade. The Third Sky is Tariqah, the Path. While it is a gate, to those who approach, it is a seemingly endless path, of which only souls who have walked the Tariqah in life will find the end. The Fourth Sky is the House of the Messenger, and lorded over by the Aengul Jibril. It is the Home of Peace, and all those it houses are said to participate in an everlasting feast in the company of Jibril and his Aenguls. The Fifth Sky is the third gate, Haqiqa, and only those who have attained truth shall pass. The Sixth Sky is the domain of Esra’il, the House of Truth, a library so vast that to traverse it from one end to the other would take a decade on the earth. The final sky, the Seventh Sky, is the fourth and final gate, Ma’rifah. It is here where Imam alsharaf aleazim, the Prophet Ansari, stands guard for eternity in protection of Batin and the Throne of God which lies beyond it in the realm of light. Those who have gleaned the mystical knowledge of the Forth Gate may look within, but never enter, for so long as the spiritual light of mankind remains trapped in the material earth, no man shall ever attain Batin.


Jahannam is where all souls who have not opened the first gate are doomed to walk. It is a formless place that knows only darkness, shrouded from the light of the sun and the stars, and so far removed from that of Batin. It is here where the souls of the unvirtuous, the non-believers and all others dwell. Their fate is a simple one, for Jahannam is the feasting grounds of Iblīs’ demons who in their gluttony so hunger for the light of man’s soul. All those who enter Jahannam are eventually devoured, and with the light torn from their souls are reborn as demons - beings of pure darkness enslaved to the will of the Prince of Darkness for all eternity.





The Soul is the vessel of sentience, from which is born all the innovations, good-doings and ill-will of mankind. The result of light and darkness coming together as one, it is a vessel for both, and with that comes a great danger. The power of the soul is the greatest factor in the conflict between good and evil, light and darkness, Batin and Zahir. The light and darkness in the souls of men are inert at birth. Only through two paths may they be awoken. For darkness, it is Jahannam that will see the darkness of man become manifest, for when the light is stripped from the spirit, it will devour them utterly and leave them as a being of malice and depravity. But for those who strive in the light, it is the Four Gates of the Kitab alnuwr that can awaken the spiritual light trapped within the bodies of men and become beings of pure light, banishing their inner darkness. And through that path is entry into Jannah assured, to be one in closeness with Ilah’s light. However, it is the soul that subsequently holds back mankind from achieving Batin. For so long as the light of creation that was stolen from Batin by the fallen remains in Zahir, is the light of all souls too trapped within Jannah, never to ascend to Ilah’s kingdom to dwell in the light for all eternity.



The Day of Judgement is an important belief in the Mutahawir, and differs in many ways from the eschatology of other faiths. It is asserted in the Kitab alnuwr that mankind will only be joined with Bitan after the light of creation is returned into the bosom of Ilah. What this has generally been regarded to mean is that until all men open the First Gate of Jannah on the path to truth, then none shall depart Jannah for the World of Light to bask in the glory of the Father of Greatness. Because of this, proselytization is an important factor in seeing the rebirth of humanity as beings of pure light free from the impurity of the darkness of the soul.


It is said that when the last non-believer accepts Ilah and recites the Shahada, the aengul Mikail shall descend from Jannah with trumpet in hand and issue the final call to the mu’minin. The material earth shall be scoured by holy fire and the believers ushered into the gates of Jannah thereafter the host of Mikail will shatter the material earth and reclaim the light of creation stolen by the fallen. The sun, moon and stars shall be devoured and all brought before the gate that is the Seventh Sky. There, when all the mu’minin have gathered and Mikail has brought forth the light of creation, the gates shall open and Jannah will cease to be as all light departs Zahir for Batin. There, the descendants of Ibahm shall live forevermore in the supernal glory of the light and all shall become one with Ilah. Once the Day of Judgement has come to pass, Ilah shall gather the mu’minin under the banner of Mikail, who with them and Ilah’s aenguls shall wage a final ghazw against the forces of Darkness and by the light of creation will they banish the Prince of Darkness and erase Zahir from existence, ushering into being an era of peace void of darkness that shall last for all eternity.





When Al Ansari brought the true belief to the tribes, and with him the Kitab alnuwr, the divine word proscribed five teachings expected of all true believers who endeavored upon the path to attaining Jannah. The first three are shared (for the most part) with the Rashidun, and is what most scholars cite as a link between the two faiths.


The First Pillar is Faith, Shahada, which is accepting the oneness of Ilah, and his all-encompassing nature in the light. And in acknowledging Al Ansari as his prophet. Giving testimony is absolutely necessary in converting to the faith of the Mutahawir, and is done in reciting the following thrice over; 

“He is Ilah, the One and Only; Ilah, the Eternal, Absolute; He begets not, nor is He begotten; And there is none comparable unto Him. There is only One God and that is Ilah, the Ever-Forgiving, the Father of Greatness, and forever shall I follow His light.”


The Second Pillar is Prayer, Salat. To open one’s spirit to Ilah and to begin on the journey to Jannah, one must pray five times a day. At dawn, at noon, in the afternoon, in the evening and at night. Salat demands illumination, therefore it is typically done outdoors during the day, or in candlelight during the evening, in order to purify oneself of darkness.


The Third Pillar is Fasting, Sawm. To open one’s spirit to hardship, and to expel the darkness within, it is mandated that the month of Künadelahir be dedicated to fast. From dawn until dusk, the faithful are expected to abstain from food and drink alike and to reflect upon themselves and their spirituality in their path to truth.


The Fourth Pillar is Summons, Da’wah. For the most virtuous, there is no greater aspiration than to lead the ignorant from the darkness and into the enlightenment and knowledge that is the light of Ilah. It is the duty of every man and woman to speak the words of the Prophet to all those willing to lend their ears; there is no cost too great to pay for the salvation of another’s soul.


The Fifth Pillar is War, Ghazw. As it is the duty of the faithful to proliferate the faith and spread it to the non-believers, many refuse to open their ears and their hearts to the glory of Ilah. And for this, there is only one answer, and it is Ghazw. When words fail, the faith must be spread by the will of the sword and only then will the blood of the kafir suffice for watering the seeds of the righteous.


The Four Gates are the four points prescribed by the Kitab alnuwr required to awaken the light of Ilah in the soul of man. It is the central theological point of the faith apart from the five pillars, and the opening of the first gate is required for the salvation of the soul by entry into Jannah upon death.


The First Gate is known as Seriat, or the Divine Law. It is the most simple of the four, for it is grounded in the Zahir, and not the Batin. To attain Seriat, one must simply follow the mandates of the Kitab alnuwr and through it is entry into paradise attained.


The Second Gate is known as Tariqah, or the Path. The inbetween leaving the exoteric, material Seriat for the path to the esoteric Haqiqa, Truth. Tariqah is not well-understood, and there are varying methods attributed to completing it. Among them are the study, recitation and understanding of the Kitab alnuwr and Seriat, while others uphold that the path of an ascetic is the Tariqah, and that only through forgoing worldly possessions and entering into a Dervish Order can one reach the end of Tariqah.


The Third Gate is known as Haqiqa, or Truth. Haqiqa is knowledge that can only be found upon the undertaking of Tariqah. It is less of a stage in itself, and more of the direct result of completing Tariqah, in bringing oneself closer to Ilah and Batin. One who has mastered truth is said to be able to see into the lives of the mu’minin and look beyond the material world itself, no longer bound by the constraints of the unawoken soul.


The Fourth Gate, and final one, is Ma’rifah, or Mystical Truth. Through their closeness with Ilah, and through ecstatic experiences wherein the seeker delves into the very essence of one's soul, they shall find true enlightenment. No longer will they assert nor define things, for the entirety of the world becomes to them, revelation, for they have achieved the closest thing to oneness with Ilah, thereby opening the gates to Batin of which they shall glimpse in the thereafter upon their ascension through Jannah.







Dervishes are members of brotherhoods known as Tariqahs, derivative of the Second Gate, or the Path. They are students of the Ihsan (perfection of worship) and strive towards closeness with Ilah by opening the Four Gates. The various Tariqah of the Dervishes can all trace a successive chain of teachers back to the Prophet Ansari, and carry on the esoteric and mystic teachings often neglected by the faithful - what many would consider taking it to an extreme. The vast majority of Dervishes are mendicant ascetics and eschew their worldly possessions in favor of an existence closer in line with Batin, seperate from the worldly and materialistic earth that is born of Zahir. They believe that, through humility and not religious scholarship, Tariqah is achieved and by personal experiences and hardships can a man awaken his inner, spiritual light through the Gates.


Dervishes are known for a number of unusual practices, though these tend to differ from sect to sect. Recitations of poetry, meditation, and the whirling ceremony known as Sema are among a few of these. The sema represents the mystical journey of man's spiritual scendence through mind and love to perfection through the Four Gates. Turning towards Truth, the follower walks the path and grows through his love, deserting his ego to find the mystical truth and arrive at perfection. All of these are done in an attempt to reach religious ecstasy, which is believed as key to attaining entry to the Fourth Gate of Ma’rifah, and only through ecstasy of oneness with Ilah will they attain the mystical truths.



Seriat, known as the Divine Law, is the first of the Four Gates and a number of commandments delivered in the Kitab alnuwr. Alongside those outlined below, another great many can be derived from the scriptures of the Kitab alnuwr, and is typically done so with precedence by Mutahawir jurists - muftis (or an Imam) - who can issue fatwas (judicial rulings) on religious law and doctrine through the practice of iftā. Muftis, as mentioned, are scholars and jurists of the Seriat. They are considered to have a function that encompasses a variety of positions, though most prolifically they will sit on Seriyat Courts as advisors to both judges and plaintiffs alike through the process of iftā. A fatwa can be issued by a mufti as a legal counseling on any given matter, though another mufti can just as easily go and issue a fatwa that contradicts that of another. It is a nonbinding legal opinion, however, a Seyit Imam can issue one and it would in such an event dismiss any contradictory opinions granted by a mufti.


I. Men of the mu’minin shall adhere to the Five Pillars unquestioningly.

II. The Masjid and the Nation are never seperate. The mu’minin shall always be ruled through godliness.

III. The enslavement of kafir is a righteous undertaking in the circumstances of Ghazw, and in those born into servitude. Never shall a mu’min be taken in chains.

IV. Blaspheming and apostasy must never go unanswered. For those who decry the Prophet and Ilah, or turn their backs on His light, shall be beheaded and delivered swiftly to Jahannam.

V. Whenever one speaks with the intention of doing something or having something happening, one must always append it with the saying InsIlah.

VI. Whenever one speaks the name of one of the Prophets, one must always append it with the saying Ilahi l-salām.

VII. You must never curse Ilah, when something bad happens but thank him for the opportunity to give thanks in his name by appending it with the saying AlḥamdulIlāh.

VIII. Honesty is not always the true path. To engage in deceit with a nonbeliever is not an affront to the Ever-Forgiving, and to do so in protection of your faith and dignity is a just thing.

IX. To steal from your fellow mu’min is to spit upon Ilah. For all that is owed, twice shall be paid in recompense and the dominant hand of the thief removed as a reminder of the gravity of his crime.

X. If a mu’min cannot provide four witnesses to attest to crimes committed against him, then he shall be flogged for bearing false testimony against his brothers in faith.

XI. A mu’min shall deny the presence of unclean animals. Canines, who are servants of the Shai’tan, and rodents, who bring with them only pestilence and disease.

XII. A man shall not lie with a man, and a woman shall not lie with a woman. To do so is to invite disgrace upon your tribe, and the only cure for it is a swift and clean death, to be delivered to Jahannam.

XIII. Men of the mu’minin may only take to wed their sisters in faith, or a person of the scriptures, he shall not marry a pagan, atheist or otherwise godless soul.

XIV. Men of the mu’minin may take to wed as many women as they so please, so long as they can do justice their wives and families, and not give preferential treatment to one over the other.

XV. A divorce may only be allowed in the circumstance of irreconcilable conflict, wherein a man may initiate by wiping his hands of the woman. A woman may initiate a mutual divorce in the same circumstances, if her husband is in agreeance, and must pay back whatever her husband has given her in dowry.

XVI. To engage in the killing of a person of the scriptures without legitimate justification or in Ghazw, is punishable by flogging and forced recompense given to the family (or nation) of the victim.

XVII. To engage in the needless destruction of holy sites, artifacts and religious texts of the faiths of the scriptures is punishable by flogging and/or beheading except in Ghazw.





Prayer is a mandate of the Second Pillar, Salat. There are two forms of prayers, Salat, which are the five prayers throughout the day, and ḏikr, which are devotional acts that speak praise to the greatness of Ilah - they do not always come in the form of prayer, and are often associated with Dervishes, such as in the form of the Sema dance. 


Salat falls five times throughout the day as is demanded by the Kitab alnuwr.  The first falls at sunrise (fajr), the second at noon (zuhr), the third in the afternoon (asr), the fourth at sunset (maghrib) and the fifth at nightfall (isha). The devotee will partake in the rakat - which proceeds in the following. The devotee shall begin standing and quietly utter the reticitations of the kitab, before bowing low and placing their hands on their knees, straightening before prostrating themselves. If indoors, this involves the use of a clay tablet called the mükir which is engraved with symbols of the sun, symbolizing one’s closeness to Batin, and therefore to Ilah. Prayer should occur outdoors if possible during daylight hours, to bask in the light of Ilah. Rising, they will repeat their prostration once more before sitting and greeting those seated beside them with Salam, or Salamlar. This is repeated upwards of four times, depending on the hour of prayer.


The ḏikr differs greatly in that it is not prescribed by the faith, and can take many different shapes and forms. The most common way is through the use of tespih prayer beads, where the devotee will repeat the Takbir, Tasbih, Tahmid, Tahlil, Hawqala, Basmala and Istighfar, counting it through the use of the beads to aid in repetition without having to focus upon the number itself, but the actual recitation.



In a similar vein to the obligation of Salat is Jem. Congregation. It is considered to be a yearly ceremony occuring once in a Prophet’s week. Jem begins with the Imam taking the confessions of the attendees, whereafter the Jem begins with a series of whirling, ritual dances similar to the Sema, albeit with different meaning - it is performed by both men and women and represents the revolution of the material earth around the sun and the discarding of one’s self to be closer to the sun, and thereby Ilah. These dances are generally done to the accompaniment of a doimbra or bağlama.


The love of Ilah for the children of Ibahm and vice-versa is symbolized by the use of red wine, which represents the intoxication of the lover in the beloved. Following this, an attendant of the ceremony will wash the hands of all those in attendance, after which the sacred meal will be distributed to all present. The Jem comes towards its close when the Imam enters into discussion with the attendees, known as a sohbet, before ending with isha salat. Jem is considered to be just as important as Salat by most mu’min, despite not being obligatory, and is a communal gathering in which all who are able should participate for the sake of solidarity within the Ummah and to improve upon general feelings of camaraderie and oneness in the presence of the light of Ilah.





Ghazw is the Fifth Pillar of the faith, and typically refers to a state of military expeditions and warfare waged strictly against non-believers of the faith. It finds its roots in the Kitab, much the same as the Fourth Pillar speaks of offering the hand of brotherhood to the non-believers in inducting them into the faith, Ghazw is reserved for those peoples who refuse to accept the faith, or spurn the mu’minin. A person who participates in Ghazw are holy warriors, known as Ghazi, and are among the most acclaimed and recognized heroes of the faith for their actions against the non-believers in the pursuit of the Fifth Pillar. Many go on to be named as wali for their actions, and their works inspire a certain zeal among the faithful.


Cihat, on the other hard, refers to ‘the struggle’. It is a sister concept to Ghazw, but is not used to refer to instigated warfare, but rather defensive war, or the oppressive and ensuing liberation of oppressed mu’minin. A person who participates in Cihat are known as Mücahid. Unlike Ghazw, it is a broad term that encompasses a great variety of things, and can even be attributed to personal struggles and tribulations, though the aforementioned defensive conflicts are the main use of the term, and generally any revanchist action against an invading force of non-believers or action taken against the oppression of the Mutahawir faith as a whole is considered to fall under it. It is seen as a holy duty, and only the indolent and faithless will sit by in times of great struggle while their fellow mu’minin suffer and shed their blood in defense of their Prophet. Many go on to be named as martyrs, as the number of deaths in the defense of the faith are high in Cihat. It is notably one of the few occasions in which the Dervish Orders, generally ascetic beggars far removed from worldly affairs, will take up arms and kill in the name of Ilah, for the sanctity of the Ummah as a whole is at stake.



Conversion is a process intrinsically connected to the First Pillar, Shahada, or faith, in accepting the oneness of Ilah, and in declaring one’s faith through the acknowledgement of Al Ansari as the Prophet and Messenger of God. Due to the faith, at its core, only becoming truly complicated the deeper one dives into the mysticism and esotericism, conversion is a simple task and unlike faiths such as Canonism, does not require a priest or even any formal ceremony beyond the recitation of the Shahada and the presence of four witnesses. For a prospective convert who is true of belief, all that must be said is “He is Ilah, the One and Only; Ilah, the Eternal, Absolute; He begets not, nor is He begotten; And there is none comparable unto Him. There is only One God and that is Ilah, the Ever-Forgiving, the Father of Greatness, and forever shall I follow His light.”. This must be recanted three times over, after which the convertee has joined the Ummah and become mu’min. This process is often joined by celebration and feasting, due to the insular nature of the community and a lack of recent converts. 





Walīy is a term used to describe individuals who are considered to be marked by divine favor, holiness, who have been chosen by Ilah to carry out his works on the material earth. The condition of a Walīy is intrinsically tied to piety, and to the Four Gates, and Walīy tend to have been among the most pious mu’min in life. As a result of this, Walīy tend to come from three groups for the most part - Dervishes, Ghazi and Mücahidit. The Prophets are considered to be Walīy by modern reckoning, though they are generally not referred to as such in order to avoid the confusion of Walīy being on the same level, where the Prophets are considered to be the most exalted and greatest of humanity while Walīy are simple holy and virtuous servants of Ilah.


Walīy are split into two categories; the traditional ʾawliyā, or the martyrs, šuhadā. The ʾawliyā are recognized for their godliness in life, and can generally be attributed with divine miracles and powers bestowed by the light of Ilah. Šuhadā on the other hand do not require the attribution of miracles or divine works, and are instead elevated on the basis of their sacrifice and witnessing of Ilah through martyrdom. Šuhadā are mostly drawn from Mücahidit and many soldiers of the Mutahawir who lay down their lives in defense of the faith are elevated to the status of martyrs and celebrated for their selfless acts.


Walīy are given a certain level of veneration similar to Canonist saints, with children bearing their namesakes, and their places of death becoming shrines of pilgrimage for the mu’minin. The mevlit is a practice of observance of the birthday of the Prophet which has been applied to the Walīy. The birthdays of local martyrs and saints have become holidays celebrated in line with many of the Mutahawir calendar dates and devotees will make sacrifices at their graves and shrines in the seeking of blessings.





Chiefly, there are three symbols universally accepted as embodiments of Ilah and his prophets. The first, and most prominent of these are the ḥurūf, the twenty-eight letters of the Qalashi alphabet. It is said that Ilah is embodied in the words and letters of the Qalashi script, which are manifest from the light of the Ansari Alruwea send to awaken Ibahm, and regarded to contain the spark of Batin and embody Ilah.


This has led to an artistic movement in the Mutahawir community, especially amongst Dervishes, in developing calligraphic styles and cursive scripts and is the most preeminent form of artistry among the faithful, known as khatt Mutahawi, or Mutahawi Line. While calligraphic art is generally attributed to any word or phrase and can be used for any word or phrase, it is most often used in tandem with dedications to Ilah, such as the Shahada, Basmalah, Tasbih or other such expressions invoking Ilah.


The use of calligraphy bleeds into the other chief symbols of the faith. After the ḥurūf is the sun, for it is the most knowable display of the supernal glory of Batin and Ilah, for it is born solely of the light of creation and serves as a constant reminder of what lies beyond Jannah. The Sun, Sunlight and other such motifs are extremely frequent in religious imagery and art (especially in calligraphy), and (while not officially regarded as such) many consider the sun to be sacred in itself. This coincides with the fact that the Salat take place concurrent to the movement of the sun, which is indeed reinforced by the presence of the mükir tablet in prayer ceremonies.


The third and final imagery that is prevalent among the faith are depictions of the Prophet Al Ansari. Because he is said to carry with him the divine countenance (as according to the aengul Esra’il’s final revelation), his very image is considered to be a symbol of great authority and religious meaning and surpasses the sun in its closeness to the likeness of Ilah. While there is some discourse on the ability of men to do justice in artistic depictions of the Prophet, it is generally accepted that any person who has opened the Second Gate (Muftis and Dervishes) are close enough in their oneness to Ilah to give life to the Prophet in their depictions of him.


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Reserved for future amendments and changelog.

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40 minutes ago, JoanOfArc said:
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@ibraheemc2000Hope you enjoyed the post. Made some connections with Rashidun that I know you would appreciate :)



It is interesting, Sadly some of my chars would not be exactly happy with this, but ya know. looks nice though!


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Just now, ibraheemc2000 said:
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It is interesting, Sadly some of my chars would not be exactly happy with this, but ya know. looks nice though!



happy you enjoyed it :)


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