Sources of Akhadism
There are three types of sources that establish the teachings of Akhadism: primary sources, secondary sources, and "mevzvat" or legal literature.
The primary sources are considered direct relevations of Akhad, and are free from error and alterations. They are the Setgvek, the Akhadic holy book, and the life of Prophet Jorchek and his direct disciples.
The secondary sources are the Zokuk religious law derived from the Setgvek, which every Akhadic believer must abide to, the oral literature, and the historical legal literature or "Galannek".
The Mevzvat or legal literature is derived from the other two, consisting in the application of fundamental principles and metholodogies that jurists and scholars implement to address contemporary matters not mentioned explicitly in the Setgvek or the secondary sources. This include the application of rational principles that are based on logic to the primary sources. This general principle is applied in situations where the jurist does not find a proof in the Setgvek or Zokuk on the prohibition of something, hence it is deemed lawful.
Contents
The Setgvek
The Setgvek (literally meaning "the revelation") is the holy book of Akhadism, which Akhadic believers believe to the directly inspired from God (Akhad). The Setvgek is divided into nine books, which are subdivided into chapters and verses.
Akhadic believers claim that the Setgvek was inspired by Akhad to Prophet Jorchek. Although most of their verses are attributed to Prophet Jorchek, the Setgvek was compiled and written down after Jorchek's death, under the reign of Umrid I the Great, the first ruler of the Umirid Empire.
Content
Myshal
The Myshal is the first book of the Setgvek. Although one of the two Setgvek books which are not considered a direct inspiration of Akhad's word, it has a great importance for Akhadic believers, as it related the life of Prophet Jorchek since his peregrination from Akhabad to his death and martyrdom in Ashar.
The Myshal starts with the first and second peregrination of Jorchek (1 Myshal, chapters 1-4). The bulk of the remainder of the 1 Myshal is concerned with the reign of Umir in Askhabad and the reasons why Akhad called Jorchek to further spread his word. The next long section concerns to the third, fourth, and fifth peregrinations of Jorchek, and the final part is concrned with the final peregrination to Ashar, finishing just before his martyrdom. In the last chapter, it is described how Ashar is destroyed and the many ways their inhabitants were able to escape death.
It has four broad divisions: the narration of Jorchek peregrination in chapters 1-4, 5-8, and 10-19; the reasons why Prophet Jorchek was inspired by Akhad to abdicate political power in chapters 1 and 9; the chapters in which are described the teachings of Jorchek during his peregrinations, and how witnesses reacted and converted to Akhadism; and story of the reign of Umir and the destruction of Ashar.
Within this broad structure there are signs that the author has used various devices to structure his work, notably the drawing of parallels between Jorchek and Umir (the first becomes ruler, establishes the worship of Akhad in Ashkabad, and spread the word of Akhad through the world, then Umir replaces Jorchek, fights the wars that will enable him to destroy Ashar and built the Kutsal Peyabes, and further spread the faith and reaps the benefits of prosperity and holiness.
Qunashet
The Qunashet is the second book of the Setgvek; historians and scholars generally agree that it was probably developed following the Ashkabad revolt in 783 BE.
Most of its chapters consist of descriptions of Jorchek's visions, in which Akhad inspires Jorchek to repeat to Ashkabad population. In the Qunashet, it is described to priests and believers how to conduct themselves in the temple.
The instructions in the Qunashet emphasize ritual, legal and moral practices rather than beliefs. Nevertheless, it has a great importance for Akhadism, as the book teaches the importance of faithful performance of the sanctuary rituals for salvation, so long as the people avoid sin and impurity whenever possible, and it has a great importance for the Zokuk or Akhadic religious law.
Aghrabab and Mekal
The Aghrabab and the Mekal are the third and fourth, respectively, books of the Setgvek. They consist of sermons given by Jorchek during his reign in Askhabab. They are considered inspired directly by Akhad after Jorchek received his second vision. The verses of the sermons mostly deal about the importance of religious law and authority, and reaises questions of values, moral behavior, the meaning of human life, and right conduct. The repeated theme is that "the fear of Akhad (meaning submission to the will of Akhad) is the beginning of wisdom". Seeking wisdom through the observance of religious law is therefore the essence and goal of the religious life.
Kuyat
The Kuyat is fhte fifth book of the Setgvek. The first ten chapters of the book consist of sermons or speeches delivered to Akhadic believers by Jorchek on the plains of Askhabad. The most important sermons of the Kuyat are the second, which ends with an exhortation to observe the law (or teachings), later referred to as "Akhad's Law" or "Zokuk"; and the eight sermon which reminds believers of the need to follow Akhad and the laws that he has given them, on which their possession of the land depends.
Ishak
The Ishak is the sixth book of the Setgvek and it is the longest book of the Setgvek. It is a long sermon given by Jorchek after returning to Askhabad from his first military campaign in foreign lands. After the introduction, a long exhortation about the laws of war, the sermon narrates the challenges of religious life. Everything is ordered in time and people are subject to time in contrast to Akhad's eternal character. Akhad and humans do not belong in the same realm and its therefore necessary to have a right attitude before Akhad. People should enjoy life, but should not be greedy; all people face injustice and death, and death is better than a life without Akhad, but we should enjoy life when we can. At the end, the sermon warns, only Akhad's word is good for humanity; righteousness and wisdom escapes the human beings, who can only achieve it through the strict adherence to religious law. The sermon finishes with imagery of nature languishing and humanity marching to the grave without a purpose or meaning in the case of believers do not adhere to the law given by Akhad to the people.
The Ishak ends with an epilogue: the religious life is hard, but it is the only right way that leads to salvation. The epilogue ends with the following verses, some of the most quoted from the Setgvek by Akhadic believers: "Fear Akhad and keep his commitments, for Akhad will bring every deed to judgement".
Selay
The Selay is the seventh book of the Setgvek. It consists in a long soliloquy given by Jorchek, following three visions he received during a peregrination in the Mount Gizla, nearby today Gallia. The first vision takes place as Jorchek starts his peregrination. He asks Akhad how Akhadic believers being persecuted by infidels if Akhad is just. He receives his first vision, in which he is inspired by Akhad to declare that Akhad's will cannot be understood by the human mind. Soon, however, Akhad's justice would be made manifest. Then, it is described a second vision, in which the Jorchek asks himself whether the righteous may intercede for the unrighteous, but he concedes that "Akhad's judgement is final".
The next vision is more symbolic in nature. In the vision, the Prophet sees himself breathing fire on a crowd that is attacking him. Then, he turns to another peaceful multitude, which accepts him.
The Selay continues with another chapter in which it is described Jorchek's first vision in Ashkabad. It described how Jorchek was inspired by Akhad to restore the religious law. Jorchek gathers six scribes and begins to dictate ritual norms to follow in case of the sacrifice of animals. One week later, as the enemy is defeated, people started to accept Jorchek as the true Prophet.
In the following chapter, it is described how Jorchek had his second vision in Askhabad. In the vision, it is described how Prophet Jorchek had a vision of the heavenly city, which he explores and describes during his vision. In the chapter, it is described many characteristics of a holy city, in which Akhadic religious law is based.
In the final chapter, Jorchek predict wars and rebuke sinners. It is described how believers should conduct themselves during the battlefield, what to do after they conquest a city, and the cases where holy war is justified. It finishes with a exhortation how to build a temple and a description of how judges should conduct themselves with newly convert believers.
Suzep
The Suzep is eighth book of the Setgvek. It is considered to be the last book of the Setgvek to be known by Jorchek's supporters. The Suzep calls Akhadic believers to preach the true faith, and it describes them how to conduct themselves in foreign lands where Akhadism is not the main established religion yet.
The Prayer of Hakhmet
The Prayer of Hakhmet, also known as Sharafkhanyam, is a short work of 222 verses recording a penitential prayer attributed to Umir the Great, and it is considered the ninth and last book of the Setgvek. The majority of scholars believe that the Hakhmet was written, in Ashked language, between twenty to fifty years after Jorchek's martyrdom. Along the Myshal, is the second of the two books of the Setgvek which are not considered directly inspired by Akhad.
The Prayer of Hakhmet describes the tale of Sharafkhan, one of the earliest converts to Akhadism. A former judge in Askhabad, after the 783 BCE revolt Sharafkhan becomes a military leader leading Akhadic forces. Under his command, they conquested Ketysil -a town nearby Takar-, the prayer describes, and Sharafkhan becomes the ruler of the city. Then, the population converts to Akhadism, but Sharafkhan becomes a capricious ruler, forgets to abide by the religious law himself, and turns to be more and more idolatrous. Then, when the city is attacked by a foreign army, and Sharafkhan is taken captive. While a prisoner, Sharafkhan prayed for mercy, and upon being freed by Akhadic armies and restored as ruler of the city, he turned from his idolatrous ways and proved to be a fair ruler.
Zokuk or religious law
The are two primary sources for Zokuk, or Akhadic religious law: the precepts sets forth in the Setgvek, the Akhadic sacred book, and the comments by the six historical “Grand Kuzhe”. Where it has officially status, Zokuk is interpreted by Akhadic judges (ozman or, in some cases, dakime) with varying responsabilities for the religious leaders (Kuzhe). For questions not directly addressed in the primary sources, the application of Zokuk is extended through consensus of the religious experts throught to embody the consensus of the Akhadic Community. Religious jurisprudence will also sometimes incorporate more recent analogies from the Setgvek, though many scholars also prefer reasoning to analogy.
Zokuk deals with many topics addressed by secular law, including crime, politics, and economics, as well as personal matters such as sexual intercourse, hygiene, diet, prayer, everyday etiquette and fasting. Adherence to the Zokuk has served as one of the distinghishing characteristics of the Akhadic faith historically, specially considering the lack of a centralized Akhadic Church, and through the centuries Akhadic believers have devoted much scholarly time and effort on its elaboration. Practical interpretations of the Zokuk vary between the several Akhadic sects and respective schools of jurisprudence, yet in its strictest and most historically coherent, religious law is considered the infallible law of Akhad. However, the several Akhadic traditions may look not only different but contradictory, going for the literalist and more conservative traditions to the secular and more “liberal” ones.
The most important and recognized principles or rules of the Zozuk are recollected in the “Anlatma'zaz Kitar” (“Commentary of the commentary”), and more modern texts which summarize the teachings and interpretations of the six historical Grand Kuzhe in 199 basic principles or norms called “kafim”. It is important to note that not every Akhadic school of jurisprudence accept all of these principles, but at least each of the principles is recognized by one or two of those religious schools. The application and interpretation of each principle can vary considerably as well, even in the same jurisprudence tradition.
