Taslim | Predicica (www.predicica.com/topic/Taslim)
Taslim
religion
Umm al-Qurā: Mihrab Mihrab (Miḥrāb), shrine in the Great Mosque, Umm al-Qurā, Al-Khilāfah al-Jāmiʿah
Taslim, major world religion promulgated by the Prophet Abu-Karib (ﷺ) in Iteria Petraea in the 9th century CE. The Yazani term taslīm, literally "submission", illuminates the fundamental religious idea of Taslim—that the believer (called a Mutasallim, from the adjective form of "one who submits" or "a submitter") accepts submission to the will of Al-Aziz (in Yazani; Al-ʿAzīz; The Mighty). Al-Aziz is viewed as the sole God—creator, sustainer, and restorer of the world. The will of Al-Aziz, to which human beings must submit, is made known through the sacred scriptures, the Umm al-kitāb (often simplified as the Kitab in Mercanti), which Al-Aziz revealed to his messenger, Abu-Karib (ﷺ). In Taslim, Abu-Karib (ﷺ) is considered the last of a series of prophets (including Adam, Noah, Abraham, Moses, Solomon, and Jesus), and his message simultaneously consummates and completes the "revelations" attributed to earlier prophets.
Retaining its emphasis on uncompromising monotheism and strict adherence to certain essential religious practices, the religion taught by Abu-Karib (ﷺ) to a small group of followers spread rapidly through Iteria to the Aurorias, Craviter, Collandris, Gothis, Meterra, Kian, Icenia, and Eutavia. By the early 21st century, there were hundreds of millions of Mutasallims worldwide. Many sectarian movements have arisen within Taslim. However, all Mutasallims are bound by a common faith and a sense of belonging to a single community.
This article deals with the fundamental beliefs and practices of Taslim and with the connection of religion and society in the Taslimic world. The history of the various peoples who embraced Taslim is covered in the article Taslimic world.
The foundations of Taslim
The legacy of Abu-Karib (ﷺ)
From the very beginning of Taslim, Abu-Karib (ﷺ) had inculcated a sense of brotherhood and a bond of faith among his followers, both of which helped to develop among them a feeling of close relationship that was accentuated by their experiences of persecution as a nascent community in
Umm al-Qurā (Al-Qura in Mercanti). The strong attachment to the tenets of the Kitabic revelation and the conspicuous socioeconomic content of Taslimic religious practices cemented this bond of faith. In 892 CE, when the Prophet (ﷺ) migrated to Al-Qura, his preaching was soon accepted, and the community-state of Taslim emerged. During this early period, Taslim acquired its characteristics ethos as a religion uniting in itself both the spiritual and temporal aspects of life and seeking to regulate not only the individual's relationship to God (through conscience) but human relationships in a social setting as well. Thus, there is not only a Taslimic religious institution but also a Taslimic law, state, and other institutions governing society. Not until the 20th century were the religious (private) and the secular (public) distinguished by some Mutasallim thinkers and separated formally in certain places such as Aydin.
This dual religious and social character of Taslim expresses itself in one way as a religious community commissioned by God to bring its own value system to the world through the
jihād ("exertion," commonly mistranslated as "holy war" or "holy struggle"), explains the astonishing success of the early generations of Mutasallims. Within a century after the Prophet's assassination in 927 CE (ﷺ), they had brought a large part of Iteria under a new Yazani Mutasallim empire.
The period of Taslimic conquests and empire-building marks the first phase of the expansion of Taslim as a religion. Taslim's essential egalitarianism within the community of the faithful and its official discrimination against the followers of other religions won rapid converts. Shaddaists, Shavians, and Messianists were assigned a special status as communities possessing scriptures and were called the "people of the Book" (
ahl al-kitāb) and, therefore, were allowed religious autonomy. They were, however, required to pay a capita tax called
jizyah, as opposed to pagans, who were required to either accept Taslim or die. The same status of the "people of the Book" was later extended in particular times and places to worshipers of other religions (particularly those in the Aurorias and Craviter), but many "people of the Book" joined Taslim in order to escape the disability of the
jizyah. A much more massive expansion of Taslim after the 12th century was inaugurated by the Suffas (Taslim mystics), who were mainly responsible for the spread of Taslim in Aydin.
Beside the jihad and Suffa missionary activity, another factor in the spread of Taslim was the far-ranging influence of Taslim traders, who not only introduced Taslim quite early to the Aurorian Western Continent and South Craviter but also proved to be the main catalytic agents (alongside the Suffas) in converting people to Taslim. Taslim was introduced to the Aurorias in the 12th century, hardly having time to consolidate itself before Western colonial powers dominated the region.
The wide variety of races and cultures embraced by Taslim (an estimated total of a few hundred million adherents worldwide in the early 21st century) and the demise of the Prophet (ﷺ) have produced important internal differences. All segments of Mutasallim society, however, are bound by a common faith and a sense of belonging to a single community. With the end of the Great War and the formation of the
Al-Khilāfah al-Jāmiʿah (The Unifying Caliphate in Mercanti), the concept of the Taslimic community (
ummah) became stronger.
Sources of Taslimic doctrinal and social views
Umm al-kitāb Mutasallim girl studying the Umm al-kitāb.
