The classes detailed below represent a series of editorial choices. Some options are unused (or to be precise, sometimes shunted to the "foreign classes" section at the end). Some are slightly tweaked, or reflavored, to make a better fit. Some have a distinct set of specializations. Some (the Official and the Fool) are entirely new, or classes that were lost en route to official development and publication, and are reconstructed in a new guise here. The aim was not to try to make all the official options available, nor to try to remain historically faithful, but something in between.
The practice of Sihr - sorcery - is explicitly forbidden in the Taweeth, because it derives its power from the deceitful knowledge propagated by jinn and other spirits dwelling in the Unseen World. Yet many of the learned argue that the world familiar to humans - the 'Alam al-Shahada - is suffused with Hikmah - Divine Wisdom, which is accessible to human reason. The exploration of Divine Wisdom, of asrar - the secrets with which it is imbued - is the domain of the sciences - al-ulum. And the most accomplished scholars argue that the practice of the sciences is nothing other than 'natural magic' or 'white magic' (as it's called by the people). Some speak of al-ʿulūm al-ghaybiyya - the 'occult sciences' - though this smacks too much of the Alam al-Ghayb - the hidden world of the jinn and other spirits.
Al-Khud lacks a single religious hierarchy, and matters are decided on the basis of opinions rendered by authoritative jurists. This provides space in the practice of particular sciences, since the opinion of one jurist might be countered by another. In addition, the work of the best scholars is highly sought after by the powerful of this world. Divination may be an illicit practice, yet most powerful rulers keep an astrologer on staff. Some also argue that mystics specifically seek the divine in the Hidden World, so there is nothing explicitly 'demonic' about seeking knowledge there. The seekers of Wisdom simply rely on Reason rather than entering altered states to do so. Nevertheless, the most audacious magical practices are clearly condemned by the holy books, so an Alim, a seeker of Wisdom, may find themselves on the run, or worse. Fortunately, the Middle World is a big place, so new patrons might be find if one is assiduous and careful. Places where minority sects hold power, or where different religious communities intersect may provide relative safety.
Particularly gifted Alim tend to congregate around the Houses of Wisdom located in major cities in al-Alam al-Wasat. Founded as translation centers early in the Caliphate's history, they soon grew into storehouses of knowledge, then libraries. Alim streamed toward these Houses, especially the one in Shahrinoor, to gain access to the various ancient tomes that were being collected and translated. Some of them succeeded in setting up workshops and observatories to learn more about what they had read, while others went on long journeys to exotic lands. If a case could be made in favor of a practice having nothing contrary to religion, it was left alone, protected and funded as they were by powerful rulers. Gradually, as the leading jurists and magistrates absorbed the knowledge being stored in and generated by the Houses of Wisdom, they became better at countering it, so one by one, particular sciences were deemed illegitimate, and were pushed out of the Houses. Those that were found themselves surreptitiously supported by magnates, or in exile, on the road, or as leaders of heretical sects (or their key advisors). Those that were allowed to remain have also found their activities curtailed, as they may no longer earn a keep by (openly) training pupils, and may not return to teach at many madrasahs - the religious schools that train jurists, grammarians, magistrates, and theologians. There are even rumors prophesying the imminent destruction of the Bayt al Hikmah in Shahrinoor, which lead many to be concerned over the fate of the numerous papyrus scrolls and new paper grimoires kept there.
Class Features:
Hit points/hit dice: As Wizard
Proficiencies: As Wizard, but Literacy (detailed here, pp. 13-14) is included as a class proficiency. Literacy gives the ability to fluently read a text in a known language, and is a requirement for anyone who uses spellbooks, so using a skill proficiency slot on Literacy is a necessity for a wizard. Additionally, Alim are not proficient in the use of light crossbows
Equipment: As Wizard
Level Progression: As Wizard
[Starting spells and learning new spells. Alim start with six spells from the Wizard spell list, but one of them must be the Write spell (see here, p. 210). This spell is necessary to copy any newly found spell into one's spellbook, provided the language can be understood. The new spell must also be deciphered, by successfully rolling a DC 20 Literacy check (modified by any Arcana proficiency). Specialists in a particular school make the check with advantage. A spell in non-written form (e.g. one that is woven or recited) has a DC of 30. Failure allows for subsequent weekly attempts, but three successes at DC 15 are required. Once understood, the spell can be transcribed with the Write spell, though a DC 15 Literacy check (modified by Dexterity) is required to copy it accurately, without splotches. The check can be repeated, but the paper or page becomes besmirched (and costs for writing materials and grimoires can quickly pile up). However, mages can learn and add spells from any class list into their spellbooks, provided they succeed on all of the above checks.]
The Occult Sciences:
Ilm al-Himiya (Abjuration).
The practice of al-Himiya aims to fuse the powers of the higher, spiritual world with that of base elements. Practically, this involves the manufacture of talismans - protective items such as shirts, rings, portable pouches and phylacteries suffused with bits of text from the Taweeth. The suffusion of base materials with spiritual power draws upon other sciences, especially astrology and alchemy (to determine the proper elements and words to work with for particular people). As al-Himiya is recommended as a protective science, it was declared legitimate - halal - early on, and important manufactories associated with Houses of Wisdom were established in Shahrinoor, Istiada, and Qarthayam. However, more recently, more and more magistrates have begun to question its practices. As many of the texts involve calling on various entities for protection, some jurists have accused practitioners of shirk - imputing the existence of partners to al-Wakim, which challenges the fundamental doctrine of Tawhid - divine unity. Worse, some of them have, in their zeal, taken to raiding ancient tombs, especially in Myr, because the wrapping of mummies are regarded as particularly valuable material for the making of talismans. Needless to say, such practices do not endear them to the authorities, leading to calls to close down the talisman manufactories. For now, most practitioners of al-Himiya continue to work in the open. Many of them are obsessed with finding the Seal of Tabitha, or making something similar to it. For mechanical purposes, the Ilm al-Himiya is identical to the School of Abjuration.
Ilm al-Huruf (Theurgy).
Ilm al-Huruf is the Science of Letters. As the world was spoken into being through the Divine Words, and as the words of the Taweeth are Divine Revelation, they have power and meaning, often one that is hidden from most people, especially the unlettered majority. One important approach involves the assignment of numeric value to the letters of the Thani alphabet, which adds a layer of numerological significance to the Scripture. Through meditating on the meaning of letters and numbers (especially in the 99 Divine Names) and manipulating them, practitioners of the Science of Letters seek to uncover the secrets of the the universe and of scripture. Primarily mathematicians and grammarians, they focus on activities such the preparation and inscription of magic squares (where the value of sums of numbers in particular rows or columns is the same), as well as sacred geometry (calculating the ratios of length and width of particular Houses of Prostration, or arranging their location within a set and significant distance from one another). By arranging words, numbers, and constructions in particular patterns, they seek to trigger hidden forces God has placed in the world to heal it and make it come to light. Because the basic elements of al-Huruf are claimed to be grounded in the Taweeth, and the manipulation of numbers and letters do not obviously involve the invocation of jinn, the science is presently judged to be halal. Along with alchemy and astrology, it is one of the most legitimate and authoritative of the Occult Sciences, though collaboration with makers of talismans is also common. [Note: in mechanical respects, ilm al-Huruf is the School of Theurgy, as represented by this Unearthed Arcana article).]
Ilm al-Kimya (Transmutation).
Ilm al-Kimya is the Science of Alchemy, so called because it is associated with Kimya - the ancient name for the Land of Myr. The ancient Kimyans are regarded as the progenitors of alchemy, especially in the person of Idris - one of the most renowned sages in the ancient world. The foundational text of alchemy was scribed by this Idris on the Emerald Tablet, reputedly manufactured from the stones of Mount Qaf. Its current location unknown (possibly hidden in a Myrian tomb, or perhaps in the Alam al-Ghayb itself), but its main doctrine - As Above, So Below, is well known. This refers to idea that the goal of a true scientist is to transform matter so as to reunite it with its original celestial form. A good number of practicing alchemists are heavily engaged in iatrochemistry and the development of medicines to cure illness and prolong life. Fundamentally, alchemists study affinities that cause substances to cohere and react to other substances. But early on, magnates began to lure alchemists to their court (this was the original reason for the creation of the Bayt al-Hikmah in Shahrinoor), because they associated their drive to purify matter with the transformation of base metals to silver and gold. Though some ambitious alchemists certainly played up that aspect of their work, their collaboration with rulers sometimes ended badly (as the desire for gold and silver respects few boundaries). In light of this, leading scholars claimed that the true aim of their science was not enrichment, but human moral and spiritual transformation. The grand goals of such alchemists orient around finding sympathetic correspondences between mineral, vegetable and animal life, and ultimately, the creation of new life - the new, improved (or the old, restored) human, prior to the expulsion from Paradise. The most obsessive quest of the alchemists is for the famed philosopher's stone, and much infighting occurs between those who claimed to have completed this Magnum Opus. Some claim that the real Stone still lies hidden in Myr, while others argue that the Stone is actually the Emerald Tablet. As such, alchemy enjoys a respected place within the Houses of Wisdom, and many of the most famed scientists are avid practitioners. However, some scholars question what they regard as its more fantastical claims (such as the making of the Elixir of Life, which they see as an impious trespass. In some quarters, there are also concerns regarding the distillation of alcohol. Despite lack of documented cases, some people of authority are concerned that its availability creates the temptation for abuse (which is directly forbidden by al-Khud). For mechanical purposes, Ilm al-Kimya is identical to the School of Transmutation.
Ilm al-Khafiya (Conjuration).
Practitioners regard Ilm al-Khafiya as the paradigmatic occult science (the similarity in names with the ilm al-ghaybiyya is not accidental). They are specifically concerned with the denizens of the Hidden World - learning their names and properties. They assert that they seek to enumerate the angels as divine messengers, and to learn their names so they can be invoked as bringers of divine aid. Critics of Ilm al-Khafiya counter that there are other beings in the Hidden World than angels, and that the adherents of this science really seek to 'discover the names of the angels and the satans' so as to be able to control them and harness their power. Proponents counter that all the beings in the Alam al-Ghayb are Makhluqat - created beings, and that their interest in them is theoretical (for example, they investigate why Iblis was addressed along with the angels, as he was in fact a jinn). They also claim to study people's guardian angels, and attempt to determine the location and mission of embodied aasimun, as well as to investigate angelic presences in various holy relics (such as the Chest of Tranquility). Still, their detractors say that their concern with the Hidden World, which flies in the face of claims that Alim study the Visible World and 'natural magic', and to this end, that their true purpose is summoning and commanding jinn and shayatin, which is explicitly prohibited by the Taweeth. In response, students of al-Khafiya seek the protection of mystic orders, claiming that they also seek to know the Hidden World without ceasing to be pious and observant Khudis. Some operate undercover, claiming to be theurgists, alchemists, or talisman makers. At present, though it has not universally been declared haram, this science is rarely found at the Houses of Wisdom. It might be patronized by certain rulers and Sufis, but, aside from a few high-profile practitioners, it is now rarely found in the open in the major cities of the Caliphate. Mechanically, Ilm al-Khafiya is identical with the School of Conjuration.
Ilm al-Limiya (Evocation).
al-Limiya refers to forces that cause changes in the physical world. Where the practitioners of Ilm al-Khafiya defend from attacks by orthodox jurists by claiming that their main aim is the study of angels, the sages of Ilm al-Limiya assert that they call upon the powers of the stars and other heavenly bodies in this, our Visible World. They focus on harnessing the power of the wind, fire and harnessing other elemental forces by channeling forces subject to God's laws - a practice of 'natural magic' if ever there was one. While such arguments were largely accepted at face value back when the House of Wisdom in Shahrinoor was first established, they now more frequently fall on deaf ears in the ulama at large. Elemental forces may are subject to God's will, but God's will can change. Moreover, God's command of the elements is not simply an objective fact, but also functions to instruct or punish humanity, so the notion that one can use Reason to harness such forces is more than a little presumptuous. Those who claim to be able to do so might just be evoking jinn, who, not coincidentally, are also associated with the elements. So far, al-Limiya has avoided being branded as haram, but the tide against it has begun to turn. However, what's keeping the critics at bay is the interest rulers show in practitioners' work, as its impact on agriculture, the maritime sphere, the art of war, construction and manufacture is likely to be great. Given the suspicion cast on al-Limiya, magnates tend to tuck its scholars in safe, secluded spots - forts, hidden retreats, Sufi lodges, or among astrologers and alchemists (to hide them in plain sight). Worried about provoking neighbors to retaliate, they tend to use their work sparingly. Mechanically, al-Limiya is identical to the School of Evocation.
Ilm al-Nujum (Divination).
The science of the stars (nujum) has traditionally possessed a great deal of prestige, so along with alchemy and the science of letters, astrology is one of the most authoritative sciences in al-Alam al-Wasat. From atop their observatories at the Houses of Wisdom, astrologers study the movements of heavenly bodies - the 'fixed' and 'wandering' stars' of the etherial sphere. An astrologer's career may be made by finding a new, heretofore unknown, star or comet, which they rush to plot into their star charts, both personal and mundane. Some are criticized for practicing divination, which is considered sorcery (and therefore, haram), but astrologers insist that they are students of natural law through the use of Reason and precise calculation, so what they do differs fundamentally with the activities of haruspices, oneiromancers, and casters of lots. In any event, despite occasional attacks, the age and prestige of, and popular interest in astrology is such that its activities are very hard to check. Some of the Bait al-Hikmah libraries are so filled with tomes of astrological tables that curtailing this science would likely prove an insurmountable task. Unlike the practitioners of al-Limiya, who generally try to manipulate the forces of heavenly bodies with the mind, astrologers are observers, and focus on the study of optics (to better behold the movement of the stars), as well as harmonics, to better understand the music of the spheres. Because the microcosms of the sublunary sphere reflects the workings of the macrocosm, they also study the sympathies between earthly bodies and the heavens. In practice, many astrologists are also practitioners of humoral medicine, striving to restore balance to earthly bodies. In both their medical capacity and their proficiency in casting horoscopes, astrologists are in high demand at the courts of high nobility, which provides them with a fair amount of protection from criticism that marks them as gnostic diviners who claim to be able to read the mind of God. However, astrologers are kept on staff because the best of them can predict the outcome of battles, direct rulers from harm, and advise them on the proper time for major undertakings like founding cities. Mechanically, the ilm al-nujum is identical to the School of Divination.
Ilm ar-Rimiya (Illusion).
The practitioners of Ilm ar-Rimiya (also known as Ilm Shaobada) conceive of the world as a series of emanations of the Divine. God, the Ineffable, was the true reality, and the further one moved from him, the more one became obscured in shadow and illusion. The Visible World was the most illusory of all, but people are so wrapped up in ignorance that simply stating this is so will not convince many. The way to lead people into the light is to do so subtly and gradually, by revealing this world for what it is. And with dramatic effect, in the style of the purveyors of magic tricks and sleight of hand. But this magic is no mere trick - the true magic is accessing the higher emanations by reaching into the Realm of Forms to pull patterns and images through the Veil. Unsurprisingly, this talk about magic and showy seances are not seen in the most positive light by religious officials. Such trickery is explicitly prohibited in the Taweeth, as its author is none other than Iblis - the Master Trickster himself. In the heady times when the Caliphate was being established, such things could be overlooked, as the Alim who adhered to this science still enjoyed enormous prestige given its claim of the heritage of Biriabet - the greatest philosopher of antiquity. But after two or three centuries passed, the tide began to turn, and the practitioners of Ilm ar-Rimiya began to be driven out of the Houses of Wisdom, and, as they were good at drawing a crowd, off the streets as well. The proponents resisted by arguing that their approach, like the emanations themselves, was rhetorical and metaphorical, not literal. They also started to lie low and stopped practicing in public, to avoid aspersions being cast on the followers of Biriabet who did not practice the Occult Sciences. But the most prominent retreated into Sufi compounds - they were relatively safe, and they could, with some justification, claim that they were also on a journey toward God. Most of what we know about the practices of Sufi shaykhs comes from the pens of the ulum of ar-Rimiya. Mechanically, it is identical to the School of Illusion.
Ilm as-Simiya (Enchantment).
Ilm as-Simiya is technically the Science of Symbols. The proper crafting of symbols creates correspondences with the cosmic and spiritual energies, allowing a practitioner to tap into, channel, harmonize, and subject them to one's will. The symbols used are primarily letters (words), numbers, and geometric and talismanic patterns, though gestures and motions are also included among such symbols. This is clearly resonant with both Ilm al-Limiya and Ilm al-Huruf, but students of Ilm as-Simiya assert that the symbols of the Science of Letters are much more limited, and in fact, derivative of, the system of signs of Ilm as-Simiya, while the practitioners of the Ilm-al-Limiya focus on the physical elements, whereas Ilm as-Simiya aims toward the construction of a universal and complete system of signs that are not limited to those that correspond with the physical cosmos. Scholars that adhere to this science claim to be largely responsible for delineating the system of components - verbal, somatic and material, that has now come into general use across the sciences. This system allows the binding of magical energy to material objects, as well as the binding of spiritual energies of living and rational beings that allows the crafter of the symbol to control them. In practice, most of the activities of these scientists revolve around 'eye-enchantments', that is, magically compelling others to do their will, which, predictably causes them to fall afoul of religious authorities, who accuse the practitioners of the Science of Symbols of trafficking with jinn and being in league with Iblis. Most Houses of Wisdom have been purged of their presence, but around the same time, books containing tables of correspondences have begun to disappear from libraries, which has caused great consternation among other Alim. To ensure this doesn't happen, pracititioners of Ilm as-Simiya have been banned everywhere except the flagship Bait al-Hikmah in Shahrinoor. It is suspected that these few are training new cohorts that take up residence elsewhere in the Middle World. It is further suspected that they are the ones principally responsible for making the Caliph into a mere figure head, and confining him to his paradise. Mechanically, this science is identical to the School of Enchantment.
Jamiyyat al-Qudama (Necromancy).
In the century prior to the opening of the first House of Wisdom, there were scholars who claimed to be practicing what they called the Ilm-al-Rukh - the Science of the Soul. They claimed to have learned all the incantations of the Ancient Myrians, and to be able to separate different parts of the soul, and to move them back and forth between this world and the others. They claimed to be able to commune with the dead, and to restore the animate soul to a deceased body. This immediately drew the attention of the jurists, who quickly declared such activities haram. Yet, as the structures of the Caliphate were still in formation, there was not yet an overall ban, since there was no institution or group to formally prohibit. This changed during the lifetime of one Abd al-Azrad, who initially promoted his work as the Science of the Soul. Al-Azrad's magnum opus - al Azif - detailed the knowledge derived from the winds that whistled through the desert at night (which critics easily associated with the voices of jinn). Al-Azrad trafficked with various jinn, and was said to have been especially interested in the ghûl, who dwelled in the desert. His main obsession was the location of Irem - the fabled City of Pillars, and he seems to have made substantial progress in freeing some surviving structures from the sands, but with use of quite unsavory means. For his efforts, al-Azrad was torn apart by invisible jinn in the middle of a busy marketplace. Since his demise, few attempts to seek out Irem have been undertaken. Al-Azif was banned, and when the Houses of Wisdom began to open, his teachings were promptly declared haram, though apparently copies of the work still exist somewhere in their recesses. Apparently, al-Azrad had disciples, who called themselves the Jamiyyat al-Qudama - the Society of the Elder Ones (though it is unclear who that referred to). Shortly after the banning of al-Azif, these followers made an audacious raid to capture the Salb itself (though it was subsequently recovered). The Jamiyyat briefly established a desert kingdom of their own near the purported site of Irem, but they were soon defeated and scattered to the winds. However, rumors occasionally surface about the Society still being active. Even it it were, recruitment of Alim is significantly hampered by the fact that al_Azif is said to be opaque to the sane mind. It seems that those who have read it abandon scholarships, and try to contact whoever the Elder Ones are directly. The Society, it it exists, would be mechanically equivalent to the School of Necromancy.
[Appendix: Write Spell]
Write
1st-level evocation
- Casting Time: 1 action
- Range: Touched spellbook
- Components: V, S, M (quill and special ink)
- Duration: 1 hour/spell level
You must cast this spell to transcribe or write new spells into your spellbook. Spells may be copied from another spellbook, from a scroll, or from memory (if the spells are acquired as a result of gaining a level).
To copy the spell accurately, you must make a Dexterity check (see Chapter 7). If the check is failed, you have spoiled the surface you are copying the spell onto, and wasted the ink, and must begin anew. The ink required to copy each spell has a normal cost for 1st and 2nd level spells, but 50 rubles per spell level thereafter.
You may copy spells you have failed to understand (and make an attempt to understand them later). However, when copying a spell of a higher level than that for which you have slots, you must make an Intelligence save against DC 8 + 5 for each slot level above that which you can cast. Failing the save results in you taking 1d6 psychic damage per level of the spell higher than that available to you.
Hakim (Official)
A Hakim is a religious, civil and/or administrative official. Trained in the incanting the Taweeth at a House of Prostration school, and then in shari'a law and various technical fields at a madrasah, top Hakims go on to attain posts as judges, muftis, and regional governors. Hakims are not spellcasters, but develop power and authority through study, devotion, and honing specialized skills.
The Khudi officials trained in leading prayer and interpreting scripture, but they lack a sacerdotal priesthood formally initiated into special orders. They may, however, also officiate at ceremonies, but these bear the force of civil law, and lack a purely sacral character. The power to transform mundane reality is God's alone, whereas his servants are merely people who have used their gifts to develop powers of memorization, exegesis, and interpretation, and use these in the service of the Community of Faithful.
The leaders within these religious communities are not, therefore, an esoteric priesthood, but a much more amorphous group of administrators - prayer leaders, teachers, legal scholars, religious philosophers, learned doctors, and the like. Though possess extensive training through study, they have no access to divine magic, that being the province of God alone. Nevertheless, their education provides them the tools to interpret the meaning of God's unceasing intervention in the world, and that in turn gives them tremendous power to shape communities and relations among rational beings.
Absent sacerdotal initiation and a clear division between religious and secular power, magistrates lack a centralized structure, and a clear progression through ranks. There are varied paths they can tread on route to becoming a top official. A tribal leader, a judge, or a healer may gain such prestige through acquisition of knowledge, competent performance at public disputations, community service, or simple professionalism. These are not necessarily regarded as simply mundane activities, since success is always determined by God in the final analysis.
Magistrates are not trained in combat and the use of arms - they hone skills of intellect, understanding, and persuasion. However, they possess the same rights of self-defense as all people. Therefore, their access to weapons is not as restricted as is the case for many priests. They will fight in a pinch, but prefer to lead from the back.
Class Features:
Hit Dice: 1d6 per Hakim level
Proficiencies:
Armor: None
Weapons: Simple
Tools: None
Saving Throws: INT, WIS
Languages: One bonus language
Skills: Choose any 4 from among Arcana, History, Insight, Intimidation, Literacy (see here), Medicine, Nature, Persuasion, Religion
Equipment: A black robe symbolizing their office, and one more token (letter of appointment or seal of office), a copy of the Taweeth and various authoritative commentaries, a scholar's pack, one tool or simple weapon of choice; or 3d4 x10 gold dinars
The Official (Hakim)
| Level | Proficiency Bonus | Features |
|---|---|---|
| 1st | +2 | Ceremony, Expertise, Recitation (d6), Commentary |
| 2nd | +2 | Service |
| 3rd | +2 | Qualification (2) |
| 4th | +2 | Ability Score Improvement, Charisma Save Proficiency |
| 5th | +3 | Authoritative Opinion, Recitation (d8) |
| 6th | +3 | Service Feature |
| 7th | +3 | Qualification (2) |
| 8th | +3 | Ability Score Improvement, Garden of Refuge |
| 9th | +4 | Qualification (2) |
| 10th | +4 | Service Feature |
| 11th | +4 | Creed, Recitation (d10) |
| 12th | +4 | Ability Score Improvement, Trust in the One |
| 13th | +5 | Night Journey |
| 14th | +5 | Service Feature |
| 15th | +5 | New Tradition, Recitation (d12) |
| 16th | +5 | Ability Score Improvement, Divinely Guided |
| 17th | +6 | Qualification (2) |
| 18th | +6 | Prophetic Knoweldge |
| 19th | +6 | Ability Score Improvement, Qualification (1) |
| 20th | +6 | For God, All Things Are Possible |
Prophetic Knowledge: At 18th level, your prophetic powers are developed to such a degree that you have foreseen signs of many occurrences. For an hour period, you gain advantage on all ability checks, saving throws, and attack rolls, while your enemies attack you at a disadvantage. After expiring, this knowledge can only be regained after you have finished a long rest.
For God, All Things Are Possible: At 20th level, God or God's messengers will intervene on your behalf when you use an action to call for their aid. Once this happens, you cannot use this feature again for 7 days.
Services:
At 2nd level, Hukama pick a specialization in medicine, jurisprudence, or theology. These specializations are organized as professional associations, which may stringently exercise regulate members in big cities, but exercise lax control in provincial or desolate areas, where services are hard to come by.
Faqih (Jurist)
Jurists develop an expertise in the law and its practical applications. They base rulings on the Taweeth and various Traditions handed down by other authoritative jurists, and are adept at making rulings that concern everything from the customs of everyday life to questions of political sovereignty. Capable Jurists tend to go on to become judges and administrators who serve as a prince's right hand.
Discernment
At 2nd level, the Jurist becomes an expert at sorting truth from lies. He makes Insight checks at advantage. The Jurist may add a Recitation die to his own Insight check if he has uses of Recitation remaining.
Judicial Order
At 2nd level, when a Jurist uses the Commentary feature, he may simultaneously force one target to obey a command of five words or fewer, if the target fails the contest against the jurist. The target follows the command on its turn. Creatures immune to enchantment are immune to this effect.
Directive
At 6th level, a Jurist can insert a concrete course of action into a Commentary. This course of action can be spelled out in up to two clear sentences, and one target must follow them when conditions obtain for the next 8 hours.
A Jurist may use this feature once, and regains it when she has finished a long rest.
Zone of Peace
At 6th level, a Jurist can attempt to restore God's peace in response to a use of magical energy. As a reaction, hse can make a Charisma roll against a spell being cast (or prayer uttered). The roll is DC 10 plus 1 per the level of the spell or prayer.
A Jurist may use this feature once, and regains it when she has finished a long rest.
Challenge
At 10th level, a Jurist can issue a Challenge to one target as part of a Commentary. If the target fails the contest, it undertakes to fulfill an extended directive over a period of 30 days. This can involve going on a pilgrimage, entering the service of an enemy, the delivery of an object, and so on. The instructions should generally be expressed in no more than two clear sentences. Once the Jurist uses this feature, they may not use it again until finishing a long rest.
A target that willfully ignores a Challenge, or acts in ways that are directly contrary to the Challenge receives one level of Exhaustion. No more than a single level of Exhaustion can be accumulated in one day, however, scoffing at a challenge can result in accumulation of Exhaustion on subsequent days.
Creatures immune to enchantment cannot be Challenged. However, once effective, a Challenge cannot be magically dispelled, though it can be removed by a countervailing challenge issued by a higher-level Jurist.
Dismissal
At 14th level, when a Jurist uses Commentary, she may banish any denizens of the Alam al-Ghayb present in the area of effect to their home Realm. All affected non-Outsiders who fail the Commentary contest sustain 1d4 points of psychic damage for every point of the Jurist's Charisma.
After this effect is used, it cannot be used again until the jurist finishes a long rest.
Mutakalim (Theologian)
Physicians and Jurists specialize in one area of study, but Theologians are broadly trained scholars who attempt to understand God and the universe. Though they rarely have the same kind of access to political power, authoritative Theologians can gain prestige among the powerful and the simple folk that is unmatched among Hukama.
Translator
By 2nd level, if you succeed on a DC 15 Literacy check, you can understand a language in which you are not proficient. You can do so only for 10 minutes at a time. You recover this feature after taking a short or long rest.
Examination
Starting at 2nd level, if you hold an item for 1 minute, and succeed on a DC 15 History (or Arcana) check you can determine its origin, function, and ways of implementation. If the item is magical, you can divine its properties, the school of magic that powers it, whether one needs to attune to it, and if appropriate, how many charges it has. You can use a Recitation die if you have one remaining. Once used, this feature may be recovered after a short or long rest.
Remarkable Recall
By 2nd level, your sharp mind allows you to readily recall passages, and to make your Intelligence check with advantage when using the Commentary feature.
Prognostication
At 6th level, you can make accurate predictions. If you successfully make a DC 15 check in a knowledge skill after pondering a question for 10 minutes, you gain insight into a particular occurrence (encounter, finding, outcome of a meeting, etc.) that will happen the following day. You may attempt to foresee more distant events, but the DC of the roll increases by 1 for each additional day.
Once you use this feature, you cannot use it again until after you finish a long rest. Attempting to glean information on the same occurrence, the DC for the roll will increase by 5 for each new attempt. A failed roll will yield erroneous information.
Polyglot
At 6th level, if using the Translator feature, you may speak a language you do not otherwise know if you make a successful Literacy check.
Craft Wonder
At 6th level, a Theologian may attempt to craft a Rare (or more common) mundane or magical artifice. The system for doing so will require you to use periods of Downtime, and to invest money. Consult the GM on specifics for each item.
Research Project
At 10th level, a Theologian completes a research project on a particular issue. After spending 10 minutes in contemplation, she gains three accurate answers to topics that interest her. The questions could concern a divine or mortal being, an object, a Realm or place, or other topics the GM deems appropriate. If the questions concern the same topic, the theologian must make a DC 15 Intelligence check to gain further answers. If they concern different topics, the roll is made at disadvantage.
Once you use this feature, you cannot use it again until after you finish a long rest. Attempting to glean information on the same topic, the DC for the roll will increase by 5 for each time you have failed, and a failed roll will yield erroneous information. If a GM deems the question unanswerable in principle, the theologian receives no information.
Secret Name
At 14th level, a Theologian may have used the Research Project feature to learn the secret name of another creature. That theologian may now speak that creature's name while engaged in Commentary, and effect it as if he had cast a Truename spell (consult GM). If a secret name has been spoken, another cannot be used until the Theologian has completed a long rest.
Tabib (Physician)
The Physician is an expert at various healing arts, including homeopathy, the use of drugs, and surgery. Physicians study the body holistically, in relation to Creation as a whole. Though they lack the formal political and social power of jurists, they often become the most trusted aides of particular rulers or officials.
First Aid
At 2nd level, a Physician may provide first aid through binding or closing wounds, administering herbs, making splints, etc. To do so, they must have the requisite equipment.
When using an action to stabilize a dying creature, the Physican may make a Medicine roll. If the result is sufficient to stabilize, the creature regains 1 HP.
When treating a creature that is not at 0 HP, the Physician makes a Medicine roll against the same DC. The Physician may add a Recitation die to his own Insight check if he has uses of Recitation remaining. If successful, that creature regains 1d6 HP, plus the Physician's Charisma modifier, +1 for each Magistrate level. The same creature cannot regain hit points in this way until it finishes a short or long rest.
Extended Treatment
If a Physician of 2nd level of higher puts a single patient under extended care, that patient recovers hp more quickly. When a physician uses at least one short rest to attend to an injured creature during the course of a day, that creature may roll two dice for each die rolled to recover HP after a long rest, and take the better of the two rolls. The creature must be eligible to use hit dice in that situation. Only one patient may be placed under extended treatment at one time.
Diagnosis
By taking 10 minutes, a Physician of 2nd level or higher may diagnose a creature as having been poisoned, or subjected to a disease. No roll is required, but aside from making a diagnosis, the Physician cannot provide a remedy against the malady without use of higher-level features.
Advanced Remedy
At 6th level, Physicians may add an extra d6 when performing First Aid. Additionally, if embarking on a course of healing over the period of a long rest, and successful on a DC 10 Medicine check, they may remove a single condition covered by Lesser Restoration. The treatment becomes effective after the patient has completed a long rest. The Physician can attempt to perform this feat again on any patient regardless of whether the roll was successful or not. But unless she first completes a long rest, subsequent attempts to restore a patient increase the DC cumulatively by 5 for each additional attempt.
Rejuvenate
A 6th level or higher Physician can take an action to revive a patient who died less than a minute ago if she successfully makes a DC 15 Medicine check. The revived patient is at 0 hp, but stable. After a Physician has performed this action, he must finish a long rest before being able to do so again.
Surgery
At 10th level, a Physician can perform a surgery to remove a single effect covered by a Greater Restoration The surgery takes 8 hours, and the Physician must succeed on a DC 15 Medicine check to cure a patient. As with Advanced Remedy, the treatment takes effect at the conclusion of a long rest, and the Physician can perform only one surgery per day. Failed attempts can be followed up the next day, but the DC increases by 5 for each subsequent try.
After surgery, a patient has two levels of Exhaustion each of which can only be removed by successful weekly Medicine checks at DC 15. A natural 1 while performing physical activity results in an additional level of Exhaustion.
Reattach Limb
At 14th level, Physicians can perform sophisticated surgeries that can result in the reattachment of limbs and digits. The system is identical to that of the Surgery feature, but the limb only becomes effective after the patient has made three weekly Constitution checks at DC 15.
Qualifications
Qualifications may be taken at 3rd, 7th, 9th, 17th, and 19th levels. In some cases, as noted below, magistrates may take the same qualification an additional time, for added effect. However, the same qualification cannot be taken twice at the same level, when magistrates may select two qualifications.
Authority
If an ally is within 5 feet of a target affected by Commentary, the ally can take an immediate reaction to attack the target.
Blessed
You now have advantage on Wisdom saving throws.
Diplomacy
When Commentary is successful against a target, the target has the Charmed condition for an hour.
If this feature is taken more than once, each additional qualification is effective against an additional target.
Intimidation
When Commentary is successful against a target, the target is subject to the equivalent of a Fear spell for one minute.
If this feature is taken more than once, each additional qualification is effective against an additional target.
Leadership
When the Hakim uses Recitation, all allies within 30 feet receive temporary HP equal to half her level (round down) plus her Charisma modifier.
Magical Adept
You learn a magical spell that you understand, and transcribe into a spellbook. The spell may come from any class list, but cannot exceed one half the magistrate's level (rounded up), or 5th level in any case. Intelligence is your spellcasting ability for this spell
This feature can be taken more than once.
Mute
When you successfully use Commentary against a target, the target is subject to the equivalent of a Mute spell (consult GM) for one minute.
If this feature is taken more than once, each additional qualification is effective against an additional target.
Overawe
When you successfully use Commentary, you deal 1d6 psychic damage per each point of your proficiency bonus, to one target.
If this feature is taken more than once, each additional qualification is effective against an additional target.
Penetrating Insight
When you successfully use Commentary against a target, the target is subject to the equivalent of a Detect Thoughts spell for 1 minute.
If this feature is taken more than once, each additional qualification is effective against an additional target.
Prayer Leader
If you make a melee attack, you can add +1 to the damage roll of each ally within 30 feet for the next minute.
You can use this feature once, and recover it after finishing a long rest. An additional qualification allows you to use it an additional time within a long rest period.
Saintly
You receive a +2 bonus to your AC.
This qualification may be taken more than once.
Sanctuary
When engaged in Recitation, you create a zone of protection that extends in a 30-foot radius around you. The zone lasts 1 minute. During that time, any creature you designate as an enemy must make a Wisdom saving throw to enter the zone. Failure means the creature can no longer attempt to enter.
Tactician
You can use a bonus action to Help any ally within 30 feet.
If this feature is taken again, you can use your reaction to designate which ally an enemy will attack if they are engaged by multiple opponents.
Transfix
When you successfully use Commentary against a target, the target is transfixed as if affected by the equivalent of a Hold Person spell.
If this feature is taken more than once, each additional qualification is effective against an additional target.
Voice of Reason
When you use the Recitation feature, you can cause all allies within 30 feet to reroll a failed save against an enchantment-type effect with advantage.
Jiddar (Rogue)
Al-Alam al-Wasat is home to large, prosperous cities that constitute central nodes in networks of world trade. It is also a well-regulated world, where the ulama enforces a strong system of religious laws and harsh punishments, where muhtasibs keep markets well-regulated, and where religious minorities are granted certain rights as dhimmis and thereby, provided a place within the social framework, while lepers, often marginalized elsewhere, are cared for in the hospitals. Rural areas, especially those lying in proximity to the Domain of War, are much less stable, subject as they are to frequent crop failures, overtaxation, and political instability. Whereas some flee to the badlands to live by herding and brigandage (or often, both), others stream to the cities to find some source of livelihood. As a result of the weakening of the Caliphate, the rise of internecine wars, and the predations of the Fargun in the West and Juj and Majuj in the East, major cities like Shahrinoor, Istiada, Alnakh, and Qarthayam swell with impoverished people, who become more difficult to support and control. With the cost of living often rising more quckly than wages, the more adventurous or desperate among the newer arrivals turn to petty theft, smuggling, extortion, and black markets for untaxed, stolen or illicit goods (such as alcohol). They cluster in particularly impoverished neighborhoods, on the docks in ports, or around houses of ill-repute. In some instances, criminal groupings powerful enough to pay off judges and market inspectors take root. Many are organized around family groupings, or at times, particular trades, manufactories, or warehouses. Some of these gangs become involved court intrigues, when spying, theft, or other dirty work has to be done. Some of these evolve into city-wide criminal organization, like the the Ayarun in Shahrinoor and the Shakiriyya in Istiada. The Banu Tabar is a huge criminal syndicate that spans the width of al-Alam al-Wasat, while bandit and corsair republics form in border regions. Some rogues also cluster around the strongholds of heretic mystics, whose radical teachings attract the disillusioned and criminal alike (though their adherents have infiltrated courts of rulers and other seats of power).
Class Features:
Hit Points/Hit Dice: As Rogue
Proficiencies: As Rogue, but with the following changes to Weapon Proficiencies: these include Simple Weapons, sabres, and scimitars. The sabre is a slashing weapon dealing 1d8 damage, and having the finesse property. Simple weapon proficiencies include darts, javelins, slings, and light crossbows (but not hand crossbows).
Equipment: As Rogue, but replace short sword with scimitar, long sword with sabre, bow with light crossbow, and arrows with bolts.
Level Progression: As Rogue
Jiddar Specializations:
Aql mudabbir (Mastermind)
Aql mudabbir, 'the scheming mind', is the clever combinator, the puller of thousands of little strings. They commonly revolve in similar circles as thieves, though their focus is usually on the confidence game rather than outright theft. The lower-level ones can be found running small-time scams near souks and bazaars, such as pretending to be important people who are temporarily separated from their money, asking passersby if a purse they found might belong them, playing shell-games, telling fortunes, or offering marks some exotic magical items or holy relics in a secret tent. Some swindlers make it a mark of honor to never take anything that was not willingly placed in their hands, though others have little problem with pickpocketing or more forceful forms of thievery. Quite a few of them are also involved in shaving coins, which brings them in contact with moneychangers (on occasion, the money-changers will be swindlers themselves). The fences who operate out of houses of prostitution and other enterprises tend to be swindlers as well. As swindlers prefer to let other people do their fighting for them, they tend to gravitate toward more organized groups quicker than thieves do. They may act as lookouts in disreputable parts of town or in front of disreputable businesses - beggars (and fake beggars) are particularly adept at this sort of activity. As fences who are not directly involved in theft, they know where to sell (and buy) stolen and contraband goods. They are also well-connected with local craftspeople, and can procure unusual tools (it is usually swindlers who sell thieves' tools). Quite a few are employed in strategic positions - e.g. as letter writers for local officials, assistants at a merchant's counting house, suppliers for the City Watch, etc. This puts them in the know of key goings on around town - what shipments are coming in, what valuables are being brought in or stored in town, what damaging gossip is there about key town officials. They also know more about safe houses and how to make a quick exit out of town than anyone else. Because they tend to be more level-headed than other members of a criminal organization, they are often charged with storing a gang's loot (which makes their theft of that loot all the more damaging, because it is unexpected). They also act as intermediaries between rival gangs, building trust, but also making sure that any arrangements are beneficial to them. The most successful ones attain positions of great influence - councillors to important gang leaders, leaders within the Banu Tabar, criminal masterminds in their own right, or even holders of official power - judges, and in a few cases, even viziers at court. Some like to steer clear of large organizations, and to develop their own network of informants. Mechanically, Aql mudabbir are identical to the mastermind subclass.
Fanan (Swashbuckler)
Unlike most other rogues in al-Alam al-Wasat, the Fanan tend to operate at sea, or at least near seacoasts. They are hard men and women, relying less on stealth and more on bravado and prowess with weapons (as shipboard combat provides few spaces to hide). Most young Fanan are runaways, fleeing bad family situations or the authorities, though some are also escaped slaves, or people actually enslaved by pirates who later took up with them for one reason or another. A few are independently wealthy merchant adventurers like the famed Sinbad of four centuries ago, though most Fanan these days seem to be driven by baser motives than a simple love of adventure (though most Fanan today assert that Sinbad was really no different from them, and that his story has merely been sugarcoated). Fanan are fiercely independent, and usually recognize no higher authority than the captain of their buq or dhow. They compete with other Fanan captains for treasure and bragging rights, as well as the most exotic discoveries - though it is a rarely brave captain that will approach an island rumored to be the abode of a roc, as the giant avians have become wary of sailors since Sinbad's day. While finding giant monsters and magical treasure adds to the Fanan legend among the people, their everyday activities tend to be more prosaic and unsavory. Fanan do cooperate with the Banu Tabar (see Liss, below) in smuggling activities, but they are also active slavers, engaging in kidnapping, and bringing their victims to be sold in faraway ports from which they will never be able to return. The story of what happened to an army of children who were told they were heading off on a religious pilgrimage during the invasions of al-Alam al-Wasat by the Fargun is particularly tragic. Despite their love of (their own) freedom and their competitive nature, captains will occasionally make alliances with one another. Some have lasted for decades, and led to the establishment of veritable pirate states, especially on islands in the Central Western Sea, and toward the western end of the ecumene in general. A few have taken to operating primarily on land. Mechanically, Fanan are identical to the swashbuckler subclass.
Hashasheen (Assassin)
Over two centuries ago, a sect of Nasabis broke away from the dominant tendency over the question of who was to return as the Mahdi, but also because it declared war against the Caliphate, deeming it illegitimate. Leading the movement was a certain Hassan ibn Khattab, whom his followers called Sheikh al-Jabal - the Old Man of the Mountain. The Old Man established an impregnable fortress on top of the eponymous mountain, and proceeded to recruit followers by, as rumors have it, feeding them pellets made of hashish mixed with honey, which, if consumed, made the person believe they had entered paradise on the wings of angels. Anxious to return, they, now knows as the hashisheen, began to undertake missions for the Old Man, which involved assassinating the Caliph, the Barys Sultan, and many other rulers and top officials. The Old Man's orders had to be carried out to the letter, and those who disobeyed became targets of assassination themselves. The initial wave of assassinations struck fear into people from across the Middle World, for no one seemed safe. Assassins infiltrated every walk of life, with some posing as diplomats, physicians, actors, parfumers, courtesans, or any other job that allows them to get close to their mark. Some have apparently gone rogue, abandoning the Old Man and taking out hits for money (though many of them become targets for reprisals from assassins remaining loyal. The 'professional' assassins do mix with other rogues out of necessity, especially in areas where struggles between political and criminal factions have boiled over, but typically, assassins tend to work alone. When officials call for cleaning up crime, they typically refer to thieves and assassins in the same breath, though in reality, they mostly stay out of each others' way. Loyal assassins, on the other hand, operates as more of a cult than a craft guild. Successful and loyal assassins undergo further initiations, and, it is said, learn about the true goals of the order, which transcends politics. Mechanically, Hashisheen are identical to the assassin subclass.
Liss (Thief)
Thievery is rife in cities and smaller settlements, from pickpocketing to late-night mugging, purse-snatching, and burglary. for most thieves, criminal activities are a side-business to supplement their lifestyle - they generally have day jobs. It is a precarious business given the likelihood of retribution and getting caught. Working alone with with a few friends, as most thieves do, yields inadequate protection in the event of being caught, so successful thieves who wish to pursue this dangerous lifestyle typically seek out some sort of patronage in order to get access to witnesses who would speak up for them in court, advance them money to hire witnesses or to cover the costs of fleeing to another settlement, or to pay off magistrates. he most common place to seek protection is with one's own family, and some large families with connections do persist in criminal enterprises over an extended period of time. Beyond the family, there are neighborhood self-defense forces and craft organizations of unskilled workers which can often field a gang of toughs composed of apprentices to protect their neighborhoods. As in the case of the famed Ahmed al-Danaf, some form small, tightly-knit brotherhoods composed of highly-sklled artists who avoid violence, live by a code and tend to have the support of the surrounding populace. All such gangs tend to form situationally, and do not persist over long periods of time. More long-term criminal enterprises, such as the Ayarun in Shahrinoor or the Shakiriyya in Istiada were originally militias or mercenaries that were not disbanded in a timely manner, and gradually turned to criminal activity, particularly extortion. These groups are territorial, prone to violence, and hierarchical, though they still strive to present a favorable image to the urban rabble. Lastly, the Banu Tabar is a far-flung network that extends throughout the Middle World. It includes vast armies of beggars, paupers, small-time thieves, and forgers, and is especially involved in smuggling. Joining them involves delivering loyalty oaths and accepting their code. Mechanically, the Liss is identical with the Thief subclass.
Qalib (Arcane Trickster)
Qalibs frequently start their careers as swindlers who are aided by slowly manifesting magical talents which they do not entirely understand at first. It is rumored that many of them have jinn blood flowing through their veins. True or not, most other rogues in their circle start to shun them - they may be criminals, but they respect the religious prohibition against sorcery. This causes many of them to strike out on their own, or to surround themselves with a few trusted people also deemed 'strange'. They particularly prize posing as authority figures like teachers, judges, and Sufis (the latter especially to conceal their talents). Multiple reports concerning Nasreddin Hodja and Aldar Kose - two of the most infamous tricksters of the current age, have them adopting covers such as these (though it may also be true that they actually possess the proper credentials). Notably, both were supposedly born with birthmarks or in a caul - almost certainly signs of sorcerous talent. Qalibs therefore generally avoid joining large organizations, whether the Ayarun, Shakhiriyya, or Banu Tabar. On the other hand, Qalibs possess many talents that other rogues find incredibly useful. One famous bandit captain was recently attested as using a spell to hide the band's treasure in a cave made to look like the side of a mountain, with a secret password set to reveal the illusion and open the tunnel. Others use their talents for disguise, or actual theft. Religious and political authorities, needless to say, see the magical trickster abilities as proof that these rogues have trafficked with Iblis - himself a Trickster extraordinaire - or his shayatin. When major crackdowns on crime occur, it is frequently because one rogue or another is, rightly or wrongly, accused of using sorcery. This causes organized criminal groups to shun qalibs all the more, or to work with them on a piecemeal basis only.
[Changes to the arcane trickster:
- They select their spells from the Sorcerer list, not the Wizard list;
- Charisma, not Intelligence, is their spellcasting ability;
- At levels when their choice of spells is limited, they may add Transmutation as a focus school;
- They may select Transmutation spells from any class' list, so long as they have a high-enough spell slot level to cast it.]
Qitae at-Tariq (Bandit)
Bandits are rogues that operate beyond cities, in the badlands, whether desert, mountain, or steppe. Qitae at-Tariq - 'Disturber of the Road', or Liss al-Tariq - 'Road Thief' are the two common names given to these rustic rogues, who, all told, probably constitute a greater threat to al-Alam al-Wasat than any other type of rogue. As the prosperity of the Middle World depends on the proper functioning of long-distance trade routes, disturbing the flow of silks, precious metals, spices, gems, carpets and other goods would constitute an existential danger to some of its biggest cities, and that is precisely what bandits want to accomplish. Typically, highwayman bands are composed of forces loyal to an unruly local warlord or a bedouin clan that has turned to rapine. Clearly, not all members of such bands are rogues - many are simply warriors who live outside the law. Bandit rogues tend to be those the bands use to lure unsuspecting travelers into a trap - get them to stray off the main road, to rest in an oasis located near a bandit fortress, etc., perhaps by posing as guides. Some weaker bands are composed of displaced people - refugees or vagabonds - who have turned to brigandage to survive. A few are thief gangs who were driven out of cities during a crackdown. Aside from having fortresses in areas where they operate, some bandits also have hidden treasure troves in caves, sometimes as parts of huge cave complexes, and occasionally protected by magic (as a certain Ali Baba discovered). Such locales can also serve as refuges for thieves on the lam, hiding out from city authorities. This type of cooperation between urban and rustic rogues is not necessarily uncommon. Bandits are often smugglers, which aligns them various urban-based smuggler rings. But they generally want to live under their own law. This is especially true for bandit bedouins, who have a tribal organization form (not unlike the forerunners of the Apostle among the Thani). The most famous of such bandit confederacies is the Banu Shi'ra - the bandit counterpart to the Banu Tabar (though the two see one another as rivals). The Banu Shi'ra selects a sheikh from among the leaders of the participating clans - his name is among the most feared in all of the Middle World.
Qitae at-Tariq Features:
Life on the Big Road
At 3rd level, rogues who choose this archetype develop the skills to survive in the wilderness. They gain proficiency (or Expertise, if already proficient) in Survival, and a proficiency with (setting) traps.
Additionally, they gain the following advantages when operating in their native terrain:
- They may use passive perception even while tracking or navigating, etc. When actively searching, they make Perception rolls (including navigation) with advantage
- They can make Stealth rolls with advantage while moving at normal pace
- When entering Rough terrain, they can make a Survival roll with advantage. If successful, they (and only they) can move through it at normal speed.
Bash
Starting at 3rd level, your stealth and striking power allow you to make quicker work of your enemies. You have advantage on attack rolls against any creature that has not yet taken a turn in combat. Any creature who is struck while the Bandit has this advantage must make a Constitution save (DC 8 + Bandit’s dexterity + Bandit’s Proficiency modifier), or be stunned until the end of the Bandit's next turn). In addition, the Bash (or normal Sneak Attack) may now be delivered with any weapon so long as it does not have the Two-Handed or Variable property.
Master of Mirage
Beginning at 9th level, the Bandit becomes an expert ventriloquist. The character effectively gains the unlimited use of an auditory Minor Illusion cantrip, although it is not technically a magical ability, can cannot be detected as such. Furthermore, the Bandit may also Pass Without Trace at will, though this feature is also technically not a magical ability.
Expert Mountaineer
At 13th level, the Bandit has become so used to climbing and falling from cliffs, the character now takes reduced damage from any fall. Subtract 5 hit points of damage for every rogue level the Bandit possesses every time she incurs falling damage for any reason.
Scirocco
By 17th level, the Bandit has become so expert in bashing his victims, that any hit on any sneak attack (regardless of whether the target has acted in combat or not) becomes a Bash hit if the Bandit chooses so.
Majnoon (Fool)
When most heroes receive a calling, their life changes. From that point on, they devote themselves to heeding the call, sacrificing, putting forth great effort into living up to their destiny and making themselves greater than they ever thought possible. Yet all gifts originate from God, and they come in a myriad forms. Some may not even realize they have been given such a divine gift, for al-Wakim is ineffable.
Among these are the Fools. In al-Alam al-Wasat, foolishness is tolerated, as it is recognized by the Faithful as a community to be a gift. Fools are not separated from society, but allowed to pursue their own unique spiritual journey. No matter how bizarre their behavior might seem to others, they are clearly guided by a higher force - they appear to be incredibly lucky, and in possession of a charisma that makes people love them despite themselves. Unlike most other people, Fools may speak freely in the presence of the powerful, even if what they say seems disloyal, treasonous, impious, or blasphemous. So strong is the impression that Fools are of God that it is often forgotten that the literal meaning of the name - Majnoon - is "be-jinned" - guided by the power of jinn. Whatever the case, the distinction is almost certainly lost of the Fools themselves.
Lacking a clear place in society, fools typically fail (or refuse) to learn a trade like most others. Some appear to be malingerers, others tricksters, and others still - madmen and madwomen. Some, like the eponymous Majnoon himself, lose their mind because of love. Others rival the Sufis in their dedication to losing themselves in God. A few simply devote themselves to finding ways to avoid backbreaking toil. Some of these become some of the greatest tricksters - the famous Juha, and Nasreddin Hodja (who is also claimed by Fools as one of their own).
Until they begin their adventuring lives, fools remain dependent on family members or the charity of strangers, though some live by their wits as hustlers in big towns. Then the Majnoon has a formative experience - for some, it sets on as a madness, some experience an encounter with an angel, while others, like the widely-known Fool Alahuddin, happen to find a jinn bottle. From that point on, they somehow gain wondrous powers, while their path veers off in unexpected directions, often becoming a mission or an obsession for them. Some are simply thrown into dangerous situations which they inexplicably survive. Fools do not study, pray, or meditate for their spells, nor do they typically spend much time thinking about how and why they get them. Their magical ability also does not tie them down with material components.
For obvious reasons, Majaneen do not typically form any kinds of groups, but they will occasionally flock to gatherings (for instance, at pilgrimage sites). The throngs thus gathered are callsed 'Babels'. Specializations for the Fool class, also called Babels, are detailed below.
Class Features:
Hit Dice: 1d8 per Majnoon level
Proficiencies:
Armor: Heavy overcoat (AC 11) only
Weapons: Simple
Tools: None
Saving Throws: CON, CHA
Languages: One bonus language
Skills: Choose any 2 from among Animal Handling, Deception,, Intimidation, Performance, Persuasion, Sleight of Hand, Stealth, Arcana, History, Insight, Intimidation, Literacy (see here), Medicine, Nature, Persuasion, Religion
Equipment: An overcoat (effectively AC 11), likely patched, full of holes, garish, etc; either a) a simple melee weapon of your choice or b) darts or a sling; three items from the Adventuring Gear list, randomly determined or chosen; a container, also randomly determined or chosen; and either a) a trinket, or b) a bag of useless items; or, 2d3x10 gold dinars.
The Fool
| Level | Proficiency Bonus | Features | Luck Points | Cantrips Known | Spells Known | Spell Slots | Slot Level | |
|---|---|---|---|---|---|---|---|---|
| 1st | +2 | Fool's Hope, Happy-go-lucky, Uncanny Endurance, Madness and Paradox | 3 | — | — | — | — | |
| 2nd | +2 | Idiot Savant, Cantrips | 3 | 2 | — | — | — | |
| 3rd | +2 | Fool Babel, Spellcasting | 3 | 2 | 1 | 1 | 1 | |
| 4th | +2 | Ability Score Improvement | 3 | 2 | 2 | 2 | 1 | |
| 5th | +3 | Fool's Flight | 4 | 2 | 3 | 2 | 2 | |
| 6th | +3 | Babel Feature | 4 | 2 | 4 | 2 | 2 | |
| 7th | +3 | Instigate | 4 | 2 | 5 | 2 | 3 | |
| 8th | +3 | Ability Score Improvement | 4 | 3 | 6 | 2 | 3 | |
| 9th | +4 | — | 5 | 3 | 7 | 3 | 4 | |
| 10th | +4 | Babel Feature | 5 | 3 | 8 | 3 | 4 | |
| 11th | +4 | Guardian Angel | 5 | 3 | 9 | 3 | 5 | |
| 12th | +4 | Ability Score Improvement | 5 | 3 | 10 | 3 | 5 | |
| 13th | +5 | Fool's Gift (6th level) | 6 | 3 | 11 | 3 | 5 | |
| 14th | +5 | Babel Feature | 6 | 3 | 12 | 3 | 5 | |
| 15th | +5 | Fool's Gift (7th level), Distracted Mind | 6 | 3 | 12 | 3 | 5 | |
| 16th | +5 | Ability Score Improvement | 6 | 4 | 13 | 3 | 5 | |
| 17th | +6 | Fool's Gift (8th level) | 7 | 4 | 13 | 4 | 5 | |
| 18th | +6 | Guardian Angel (2/day), Distracted Mind (2/day) | 7 | 4 | 14 | 4 | 5 | |
| 19th | +6 | Ability Score Improvement, Fool's Gift (9th level) | 7 | 4 | 14 | 4 | 5 | |
| 20th | +6 | Fool's Errand | 7 | 4 | 15 | 4 | 5 |
Fool's Hope: The Majnoon is under God's protection. Each one starts with 3 Luck Points. Whenever she makes an attack roll, an ability check, or a saving throw, she can expend a Luck Point to roll an additional d20. She can choose to spend a Luck Point after rolling the first die, but before the outcome is determined. She then chooses which of the rolls is used to determine the outcome of the action.
The Majnoon can also spend a Luck Point when an attack roll is made against them. After an attack is made, the fool rolls a d20, and chooses whether the attacker uses the original roll, or theirs. If the original roll is made with advantage/disadvantage, its impact on the initial roll is determined first, and the Majnoon still chooses between the die thus determined, and the Luck die.
If more than one creature spends a Luck Point to influence the outcome of a roll, the points cancel each other out: no additional dice are rolled.
The fool regains all expended Luck Points at the end of a long rest. The total number of available Luck Points increases at higher levels (see table above).
The use of the Fool's Hope feature may also trigger Madness and Paradox effects (see below).
Happy-go lucky: The fool’s supernatural protection saves him from the predicaments in which he invariably places himself. Beginning at first level, when wearing no armor and using no shield, his AC equals 10 + Dexterity modifier + Charisma modifier.
Uncanny Endurance: Fools acquire uncanny endurance that they can draw on in stressful situations. On the fool’s turn, they can use a bonus action to regain hit points equal to 1d8 + his fool level. Once this feature is used, the fool must finish a long rest before he can use it again.
Madness and Paradox: God is merciful, but the abuse of His gifts can test his patience, so the use of luck points is not without its dangers. Each time the fool scores a 1 on a d20 on either die when using the Fool’s Hope feature, she is subject to bouts of paradox or madness. Roll a d20 on the following table to determine the result, adding 1 for every luck point spent after the last long rest, 1 for every spent spell slot after the last long rest, 3 for every Fool's Gift, 5 for every Wish spell cast since the last long rest, and 10 if you rolled a 1 on both dice.
Madness and Paradox Effects
| Modified d20 roll | Effect |
|---|---|
| 2 | Forget the events of the last minute |
| 3 | Yell continuously for the next minute |
| 4 | Dumbstruck for the next 2d4 minutes |
| 5 | Add 1d4 Exhaustion levels |
| 6 | Affected by Tasha's Hideous Laughter spell |
| 7 | Affected by Fear spell - move away from all creatures for duration of effect |
| 8 | Affected by Hypnotic Pattern - become transfixed, follow the next statement/order |
| 9 | Affected by Blindness/Deafness spell |
| 10 | Affected by Phantasmal Force spell - GM determines nature of illusion |
| 11 | Affected by Crown of Madness spell |
| 12 | Roll on Short Term Madness Table (DMG p. 259) |
| 13 | Forget all your spells until the end of next long rest |
| 14 | Lose all remaining Luck Points until the end of next long rest |
| 15 | Dumbstruck for 2d4 hours |
| 16 | Affected by Confusion spell |
| 17 | Affected by Otto's Irresistible Dance - dance and recite nonsense for the duration |
| 18 | Affected by Power Word Stun |
| 19 | Dumbstruck for 1d4 days |
| 20 | Roll on Long Term Madness Table (DMG p. 260) |
| 21 | Affected by Modified Memory spell - concrete effect at GM discretion |
| 22 | Affected by Geas spell - quest determined by GM |
| 23 | Affected by Feeblemind spell |
| 24 | Affected by Weird spell |
| 25 | Change Ethos - roll randomly for new alignment and/or Ideal, reverse Krivda/Pravda status |
| 26+ | Roll on Indefinite Madness Table (DMG p. 260) |
The spell duration and other level-specific effects are determined on the basis of the Majnoon's level. The effect may take place immediately, or at some point before the end of the next short rest, at GM discretion.
Idiot Savant: Fools have more pressing concerns than studying or learning crafts, but their luck and unique perspective sometimes allows them to find solutions where most people see none. Starting at 2nd level, a fool may make a check in a skill in which they have no proficiency as if they possessed expertise (double proficiency) in this skill. Additionally, instead of adding the requisite ability modifier to their roll, fools add their Charisma modifier. Once a Majnoon has used this feature, he may not use it again until she ahs finished a long rest.
Cantrips: Fools acquire magical powers gradually. At 2nd level, they are granted two cantrips from the Fool Spell List (see below). Fools learn additional cantrips at 8th and 16th level.
Fool Babel: As a calling, Majanin are not organized into anything resembling orders or societies. On occasion, they do flock to festivals and gatherings of other fools. Such assemblies, when they happen are called babels, and they serve as rough models for fool specializations. The most common is the Ahmaq (Simpleton) - typically a clueless village idiot. The Masjoob is a holy fool, generally pious, whose desire to merge with the divine erases the bounds of the ego. And the al-Majnoon al-Hakim is the wise fool, perhaps more dissembler and trickster than a true fool, but one that's adept at criticizing the powers that be. Fools join Babels at 3rd level, and receives further Babel features at 6th, 10th, and 14th level. All three Babels are detailed below.
Spellcasting: At 3rd level, fools are granted genuine spellcasting abilities, whether this is granted by God directly, or by various denizens of the Unseen World. Consult the chart above to determine the number of spells fools know at a given level. The spell chosen upon gaining a fool level may be of any spell level, so long as it does not exceed the slot level indicated on that chart. For example, at 6th level, fools learn their fourth spell, and the new spell may be of first or second level.
To cast a known spell, the fool expends a spell slot. The above chart indicates the total spell slots possessed by a fool at a given level of ability. For example, a 7th level fool may cast a 1st, 2nd, or 3rd level spell; she casts it as a 3rd level spell; and assuming it is the first spell she casts after a long rest, she would then have one spell slot remaining. Once a fool has expended all available spell slots, he must take a short rest to recover them.
When a fool gains a new level in this class, he may also chose to replace a known spell with a new spell, so long as it is of a level that the fool can cast.
Spellcasting Ability: A fool's spellcasting ability is Charisma. Fools also use their Charisma modifier when setting the saving throw DC for a fool spell they cast, and when they make an attack roll with one.
Spell save DC: = 8 + your proficiency bonus + your Charisma modifier
Spell attack modifier: = your proficiency bonus + your Charisma modifier
Spellcasting foci and components: Although casting time, area of effect, duration, saves, as well as verbal and somatic components work as per spell descriptions in the PHB, fool spells have the advantage of not requiring material components or foci. Note that this does not apply to spells that use up components with listed cost, though fools may substitute a different personal item of equal value to expend.
Ability Score Improvement: When you reach 4th level, and again at 8th, 12th, 16th, and 19th, you can increase one ability score of your choice by 2, or you can increase two ability scores of your choice by 1. You cannot increase an ability score above 20 by using this feature. Instead of taking an ability score improvement, you may opt for a Feat or Special Ability.
Fool's Flight: At 5th level, fools acquire the preternatural ability to get themselves out of the kind of sticky situations they habitually get themselves into. On their turn, they can use a bonus action to Disengage, without provoking an opportunity attack.
Instigate: At 7th level, the Majnoon's challenging behavior and pronouncements, as well as opponents’ propensity to underestimate the fool often catch the latter flat-footed. Fools may now add their Charisma modifier to their initiative rolls.
Guardian Angel: At 11th level, the fool’s celestial protector gives her a danger sense that allows her to dodge out of the way of certain area effects, such as a Fireball spell or a serpent’s breath weapon. When subjected to an effect that allows her to make a Dexterity saving throw to take only half damage, she instead takes no damage if he succeeds on the saving throw, and only half damage if she fails. Once the fool has used this feature, she may not use it again until she has taken a long rest. At 18th level, fools can use this feature twice per long rest.
Fool's Gift: At 13th level, the fool is granted a magical gift by his protector. He can choose one 6th level spell from the fool list, and cast it once without expending a spell slot. He must finish a long rest before being able to do it again. At higher levels, the fool may gain more spells of his choice in this same fashion: one 7th level spell at 15th level, one 8th level spell at 17th level, and one 9th level spell at 19th level. These Gifts can only be cast at the level granted. Fools regain all uses of the Fool's Gift when they finish a long rest.
Distracted Mind: At 15th level, the fool’s propensity to become distracted by floating gold-domed cities in the sky makes her less subject to mind-control. She can make one Wisdom saving throw with advantage. Once having done so, the fool cannot do it again until she has finished a long rest. At 18th level, fools can use this feature twice per period between long rests.
Fool's Errand: At 20th level, the fool’s luck has become so legendary that once prior to taking a long rest, he can recover all spent luck points after taking a short rest.
Majnoon Babels:
Ahmaq (Simpleton)
The Ahmaq may be a common village idiot, but with a twist. Their circumstances of their birth is considered auspicious, either because they are born during particular astrological configurations, or with a mark (like being born with a caul, or having an unusual gaze that suggests influence of jinn) that gives their family the idea that they are destined to be sorcerers, or, are going to be incredibly lucky. Hamaqa typically spend their youth with little awareness of their gift (even if others are constantly talking about it). But sometime in their adolescence, they get it in their head that they do have a great destiny ahead of them, or must undertake to do something their clever siblings or sensible neighbors simply cannot accomplish. This may be an unexpected inheritance, a mystical or magical encounter, a torrid love affair, or a sudden change in family circumstances which unexpectedly brings the Ahmaq to the fore. Once they get going, they are single-minded in their pursuit - marrying a princess, or saving the world, and are very difficult to deter from their path. Despite his lack of common sense (or perhaps intelligence), the Ahmaq tends to be a genial sort - people take a quick liking to him, and often go out of their way to give him what he wants or needs. Given the overall deference given to fools by society in al-Alam al-Wasat, authorities typically treat them with mercy, and protected. They are frequently exempted from religioius obligations like prayer and fasting, given alms, care at bimaristans, or magical amulets that keep them from harm. But madness may sometimes be regarded as ill-aspected, or a curse imposed by jinn, so Hamaqa may be shunned (sometimes by people who coddled them earlier), feared, or even driven out. When the latter is the case, Hamaqa may seek out substitutes for family among gawkers, storytellers and paupers at bazaars, or at a Sufi tekke or zawiya. Some simply join bands of other misfits.
At 3rd level, the Ahmaq becomes a Supplicant. He gains proficiency in Persuasion. If already proficient, he may take proficiency in any other Charisma-based skill.
At 3rd level, an Ahmaq realizes she is Born Under a Lucky Star. On your turn, you may use an action to locate a Common or Uncommon magic item (from an available list in a published book, or elsewhere). The item does not require attunement to be used, and can be implemented on the following turn. The magic remains in force until the Ahmaq looks for another item, though this can only be done after he finishes a long rest. Alternatively, the Ahmaq may use this feature to eliminate, or attract, a random encounter, inclement weather, or other travel hazard for that day.
At 6th level, you become the Darling of Fortune. You may improve on the Born Under a Lucky Star feature so as to locate a Rare magic item, or to eliminate/attract two random encounters, instances of bad weather or travel hazards. Each use can be earmarked (i.e. one to find an item, another to avoid a random encounter). Otherwise, this feature functions the same as the feature gained at 3rd level.
At 10th level, you become Mubarak - blessed. When you sustain damage from a single attack, spell, or any mishap (such as a trap), you may use this feature to take minimum damage from it. Additionally, when rolling on the Madness and Paradox table, you may roll twice, and select either result. The feature used may not be used again until you have finished a long rest (the other feature remains available, until it is also used).
At 14th level, you start to lead a Charmed Life. You may use the Born Under a Lucky Star feature to locate a Very Rare magic item (other specifications are the same as the ability gained at 3rd level).
Al-Majnūn Al-Ḥakīm (Wise Fool)
Unlike the Ahmaq, the Wise Fool is more of a dissembler or trickster than an idiot. This does not necessarily make them less prone to madness - always playing a role, and never being serious takes its toll. The Majnūn Al-Ḥakīm often pretends to be simple and gullible, or profess to knowing that they know nothing. They typically vacillate between being bumblers who gets into trouble and witty schemers who outsmart those that underestimate them. They are also prone to travel to seek their fortune, gain knowledge, take the rich and powerful down a notch, engage in self-discovery, or simply acquire the means to survive. Some acquire positions as jesters, because this not only provides them with means, but also gives them some cover to criticize anyone and anything they want. They are less driven by a particular goal, and more likely to become bored of whatever they are doing (or, as is even more likely, whoever they are serving). The Wise Fool does like crowds and adulation, as well as the attention of powerful people. She is drawn to processions, fairs, courts, and similar venues. Non-human Majnun al-Hakim are perhaps somewhat more common than other class specializations, because it allows non-humans to live in the open, with somewhat fewer questions asked. Though they are somewhat more likely than Hamaqa to identify with groups (e.g. groups of jesters gathered together at festivals, or perhaps Sufi orders), they still tend to operate as solitary individuals or in small groups, with companions, protectors, or even charges. They do venerate their forerunners (as celebrities, or even saints) like Juha or Karagöz. The great Nasreddin Hodja still appears to be active in the lands of the Barys Sultan.
Master Storyteller: at 3rd level, you gain proficiency in Performance. If already proficient, you now have expertise in this skill.
Aks al-Aqdar: you can use one of your Luck points to switch destinies with another. When you make an attack roll, skill check, or saving throw, you can use your Reaction to force any other creature to use the roll you just made, while you instead use their last roll provided it was made within the last round. If you are thereby trying to reverse the outcome of a roll that made you incapacitated or knocked you to 0 HP, you experience no further ill effects (e.g. lingering injuries). However, this feature cannot be used if the Wise Fool has already been ruled dead.
At 6th level, the Majnoon al-Hakim gains the Truth to Power feature. This is the equivalent to a Dissonant Whispers spell, though in casting it, her speech is loud, clear, and direct. This power can be used multiple times between long rests, though each time it is used, a Luck point must be expended. For determining psychic damage, the Wise Fool's spell slot level is used.
Shamata: At 10th level, you can take special joy from the misfortune of others. when making a successful Vicious Mockery attack, the Jester may add the amount of damage delivered to their own HP total as. If this takes them over the HP maximum, they may record the excess as Temporary HP. Once they do this, they cannot attempt Schadenfreude again until they finish a short rest.
Divinely Guided: At 14th level, you make a saving throw of your choice with Advantage. You also gain resistance to one type of damage.
Mazjoob (Holy Fool)
Unlike other sorts of fools, the Mazjoob is clearly driven by a religious (or at least quasi-religious) madness or zeal. Some, like the eponymous Majnoon, become holy fools as a result of unrequited love, or an affair which is impossible to consummate (because the object of one's desire is socially unavailable, belongs to a family that is at loggerheads with your own, is too physically distant, or is simply a figment of your imagination). Such fools dedicate their entire lives to pining for their love, even if it means neglecting their own well-being (and perhaps the well-being of those around them). Sometimes, this desire gradually shifts from a love of a particular person to an obsession with gaining oneness with God. In this case, the romantic love is viewed as a preparatory stage, in which the fool learns to live with and channel intense desire. Perhaps the love is actually a misdirection - the love is always for God, though initially, the Mazjoob simply has no words to properly describe it. Though living in this way is considered shameful or dangerous for most people, in the case of the Holy Fools, the intensity of the emotion is seen as a divine gift which most people simply aren't able to handle. Given this acceptance, a Mazjoob is free to leave home, go on a pilgrimage with dervishes, find a haunt (e.g. standing on one leg in the middle of a souk), join a Sufi order, or engage in social and political criticism. As with other fools, their failure to draw distinctions between illusion and reality or to understand social conventions may at times be genuine, and at times, feigned. But if their behavior appears transgressive, it may have a deeper religious logic that is inscrutable to most people. Numbers of holy fools increase during periods of social instability and transition, when established institutions have become corrupt or no longer draw popular allegiance. Some Mazjoob acquire a following (including a following exclusively of fools), so despite their intentions, they may actually be the most social of fools after gaining power.
Babel spells: Holy Fools have access to the following spells that do not appear on the general list of Fool spells (see below). They are considered to be Fool spells for them, and do not count against the overall Spells Known total. They cannot, however, be exchanged for other spells when Holy Fools advance in levels.
| Fool Level | Babel Spells |
|---|---|
| 3rd | Bless, Detect Good and Evil |
| 5th | Aid, Augury |
| 7th | Feign Death, Remove Curse |
| 9th | Banishment, Divination |
| 11th | Dispel Good and Evil, Greater Restoration |
Lay on Hands: At 3rd level, the Mazjoob’s touch has a curative effect. The Holy Fool has a pool of healing power equal to 5 x their fool level. As an action, the Fool can touch a creature and deliver some or all of the healing pool to a creature of their choice, excepting undead and constructs. Alternatively, the Mazjoob can spend 5 points from this pool to cure the target of one disease or to neutralize the poison affecting it. If the creature has multiple diseases and is afflicted by multiple poisons, the fool’s touch can cure all of them provided their healing pool still has enough hit points available. A Holy Fool replenishes this pool after finishing a long rest.
Truth to Power: At 6th level, the Holy Fool gains an equivalent to the Dissonant Whispers spell, though in casting it, their speech is loud, clear, and direct. The power may be used multiple times between long rests, but each time it is used, a luck point must be expended. For determining psychic damage, the fool’s spell slot level is used.
Hand of al-Wakim: Mazjoob gain the equivalent of the Guardian Angel power, acquired by other Fools at 11th level, at 10th. At 11th level, they are also granted advantage on one type of Saving Throw, and resistance to one kind of damage (fire, cold, etc.).
Prophecy: At 14th level, at the GM’s discretion, the Holy Fool receives a vision of important future events, such as a natural disaster, invasion, or death of a monarch. The vision may come in her sleep, as a flash of light or inspiration, or during a bout of madness. The fool does not need to initiate action to receive this vision (i.e. the initial impetus may come from the GM), but once received, the fool may ask three Commune questions to ascertain certain details (time of occurrence, specific people afflicted, etc.) before the next long rest. Further attempts to receive a vision on the same matter, or asking the patron questions may lead to unclear or misleading information, as per the spell.
Fool Spells:
Cantrips (0 Level)
- Dancing Lights
- Druidcraft
- Friends
- Mage Hands
- Mending
- Minor Illusion
- Prestidigitation
- Shocking Grasp
- Vicious Mockery
1st Level
- Animal Friendship
- Bane
- Charm Person
- Color Spray
- Command
- Disguise Self
- Dissonant Whispers
- Feather Fall
- Grease
- Hideous Laughter
- Jump
- Sanctuary
- Sleep
- Speak with Animals
- Unseen Servant
2nd Level
- Alter Self
- Blindness/Deafness
- Crown of Madness
- Enthrall
- Find Traps
- Hold Person
- Invisibility
- Knock
- Levitate
- Locate Object
- Misty Step
- See Invisibility
- Spiritual Weapon
- Zone of Truth
3rd Level
- Bestow Curse
- Blink
- Clairvoyance
- Conjure Animals
- Create Food and Water
- Dispel Magic
- Fear
- Fly
- Remove Curse
- Tiny Hut
- Water Breathing
- Water Walking
4th Level
- Compulsion
- Confusion
- Dimension Door
- Fabricate
- Locate Creature
- Polymorph
- Private Sanctum
- Stone Shape
5th Level
- Animate Objects
- Creation
- Geas
- Hold Monster
- Passwall
- Telekinesis
- Wall of Stone
6th Level
- Find the Path
- Heroes' Feast
- Irresistible Dance
- Mass Suggestion
- True Seeing
- Windwalk
- Word of Recall
7th Level
- Etherealness
- Magnificent Mansion
- Plane Shift
- Reverse Gravity
- Teleport
8th Level
- Animal Shapes
- Antimagic Field
- Antipathy/Sympathy
- Demiplane
- Mind Blank
9th Level
- Astral Projection
- Foresight
- True Polymorph
- Wish
Muqatil (Fighter)
The profession of warrior is an honorable one in the Middle World. The defense of the Faith, and a commitment to its expansion is regarded as the 'Lesser Jihad' that was originally expected of every person in the early days of al-Khud (the 'Greater Jihad' being the spiritual struggle to submit to God and live up to his lofty standards (for humans and other created beings). Being a warrior therefore provides a Khudi with a measure of spiritual merit. It is no longer the case that Khudi armies are primarily made up of tribal warriors. Rulers across al-Alam al-Wasat can field standing armies, including militias raised by levies, mercenaries, and Mamluk slave soldiers. But access to arms and military training is still significantly more open in these lands than in countries where bearing arms is the birthright of the nobility alone.
Being a successful fighter can bring significant rewards all across the Middle World. Muqatilun may be granted an iqta estate, that gives them the right to tax the farming population that resides there as long as they continue to provide military service to the ruler who granted it. Even more successful ones can see such land grants become hereditary. On the other hand, when one Muqatil is granted such an estate, it comes at the expense of another. Those on the losing end of such a transaction can either fall back on a ruler's mercy, or take to the frontier, where they often turn to brigandage. It has already been mentioned above that groups of unsuccessfully demobilized soldiers and militias that fostered the establishment of criminal organizations within some of al-Alam al-Wasat's larger cities.
Among the many different types of fighters present throughout the Middle World we can enumerate the skilled A'askar - foot soldiers that are trained in battle tactics and working as a unit, the elite Mamluks, who form blood bonds with their comrades, the Pahlavans, who act as champions of their rulers (and their armies), and the Faris - a knight who masters mounted warfare.
Class Features:
Hit Points/Hit Dice: As Fighter
Proficiencies: As Fighter
Equipment: As Fighter, but replace the longbow option with a composite bow, and with the option to forego the martial weapon and shield or two martial weapons option in favor of having a riding horse
Level Progression: As Fighter
Askar (Battlemaster)
The Askar starts out as your basic foot soldier - he is a member of the city watch, a veteran of one of the Caliphate's standing armies, part of a levy raised to fight an individual war, or a mercenary who sells his services to the highest bidder. These humble beginnings conceal a great strength, for Askar is not only the name for the common soldier, but also for the army made up of Askari. First and foremost, the Askar learns to operate as part of a unit, helping to coordinate between between its different members. Askari also specialize in the use of particular weapons and tactics. Especially successful ones attain leadership positions, learning not only how to coordinate, but how to command. Askari are commonly recruited locally, though some mercenary units, typically ethnically oriented ones, like the Tat Daylamite mountaineers or the Abishai Black Guard of the Zahir Sultan - among the toughest fighters anywhere, are recruited from their home regions. They typically serve in regiments grouped by locale, though occasionally, by ethnicity. Some are garrison forces, attached to a particular fortress (ribat), commonly located in a frontier area. Of all Muqatilun, Askari have the simplest code of service and honor, which involves swearing loyalty and obedience to their commanders and rules. They are also expected to demonstrate courage and endurance, a measure of professionalism (which first and foremost centers on avoiding looting and harming non-combatants when such orders are given), and, as a soldier in a Khudi army, religious observance. Along with regular pay (which is of course a key draw for a person to become a soldier), a successful Askar can expect promotion, enrichment (in some instances, orders prohibiting looting are rescinded, and this, rather than regular pay, is the true source of upward mobility for an Askar), iqta land grants, if available, and honorific titles, including that of Amir - leader (reserved only for the greatest commanders). As participants in jihad, fallen Askari are revered as shahids - martyrs, and, if God wills it, head straight to Paradise. Those who leave or retire from their units often enter the service of private individuals or foundations - as caravan guards, bodyguards for notables, members of private armies (especially during periods of urban strife), and protectors of Sufi orders (especially if religiously or mystically inclined). Mechanically, the Askar is identical with the Battlemaster.
Faris (Cavalier)
If the Askar is the consummate foot soldier, the Faris is the quintessential horseman. Whereas the Askar is typically a commoner, the Faris is a scion of the elite, trained in weapon use, wrestling, and mounted combat, for which the Middle World is justly famed, from an early age. They mostly belong to aristocratic families, for whom pay, promotion, and standard honorifics are not the main rewards of service - they serve because they are oath-bound to do so. Their primary loyalties are to family, especially in cases where the family traces descent from the Apostle (the Sayyids and Sharifs), or the founder of the Nasabi branch (the Samids), but perhaps even more important, to the concept of furusiyya - chivalry. This ethical code requires a Faris to be humble, generous, loyal to one's companions, and brotherly to one's comrades-in-arms. They are also expected to engage in self-sacrifice if this such is demanded by the interests of their unit or their commander. Fursan who fail to live up to the furusiyya code are subject to loss of patronage, loss of honor, dismissal, and in extremis, legal punishments reserved for deserters and traitors. Practically speaking, violating the tenets of furusiyya can result in a loss of features associated with the subclass, starting with the highest level feature attained (while additional infractions can cause the loss of lower-level features as well), unless the Faris changes their behavior and atones for their infractions. When not engaged in atonement, or battling enemies of their commander or their Faith, Fursan typically engage in training, hunting, falconry, writing poetry, and competitions (which include equestrian events, the javelin throw, mock sword battles, archery, and poetry contests. Across the frontier, an essentially identical class of mounted warriors, which the Yunani call the Kataphraktoi, exists. Except as noted above, mechanically, the Faris is identical to the Cavalier subclass.
Mamluk (Slave soldier)
The Mamluk (literally, "the owned" or "the possessed") is a fighter type that is unique to the Middle World. Also called Ghulam ("servant boy") in some regions, the Mamluk is almost always a class as well as a background, because you can't simply join the ranks of the Mamluks (as you can with nearly all other fighter subclasses). Mamluks are typically boys who are taken as slaves at a very young age (younger than 10), from a non-Khudi area (because enslaving Khudis is mostly frowned on, if not outright illegal). From that point on, trained to become an elite warrior, who regard their unit as a fraternity rather than just a collection of soldiers. As part of their training, they are also converted to al-Khud, and become among the most zealous adherents of their religion. They adhere to a code that prioritizes loyalty, discipline, courage, honor, brotherhood (with other Mamluks), merit, and moral conduct. Despite the fact that they grow up in very modest circumstances and technically remain slaves of the ruler they serve, they actually have significant leeway in terms of acting independently to achieve their goals. Some acquire an education, wealth, and high social status in the course of their training and career. A few become commanders of their units or even entire armies, some become provincial governors, and a few even take control of entire kingdoms without technically ceasing to be slaves. Until quite recently, a Mamluk dynasty ruled the Land of Myr, and Kushti Ghulams are the real power behind the Barys Sultan (that is, the Caliphate as well). The success of the Mamluks is a product of their distinctive training. Unlike other fighters whose specialization is based on their being a foot soldier or a mounted combatant (Mamluks tend to be the former, Ghulams - the latter), Mamluks specialize in working as a unit wherein individual soldiers won't think twice about giving their life for the mission, or for their brothers. Should any Mamluk become separated from their brothers, they begin to regard their new companions as their brothers regardless of whether they are Mamluks or not.
Mamluk features:
Resourceful (3rd): you gain an additional skill proficiency and an additional tool proficiency. You can add your proficiency bonus when using improvised weapons, and can use an object as an improvised shield (+1 to AC).
Army tactics (3rd): When an ally is within 5 feet of you, you gain advantage on attacks. You can also use a bonus action to Help an ally within five feet of you.
Rugged (7th): You double the normal amount of time you can go without food or water. You make rolls to avoid Exhaustion due to cold or heat, or making a forced march, with advantage. Finally, you may add 1 HP to each of your hit dice.
Battle-hardened (10th): Your training has made it more difficult to wound you. Your natural AC increases by 1, and you become proficient in CON saving throws.
Relentless (15th): Once per round, you may use a reaction to shrug off an opponent's attack. If your modified CON roll exceeds an attacker's modified attack roll, you take no damage from that attack.
Nearly Invulnerable (18th). You can negate the effects of a critical hit (though it is downgraded to a normal hit). Once you do so, you cannot do it again until finishing a long rest.
Mujahid (Eldritch Knight)
Mujahideen are literally those engaged in jihad, whether lesser (martial activity for the glory of God and the faith) or greater (the spiritual struggle to submit to God and to live a righteous life). Practically, the term refers to holy warriors who fight to expand the boundaries of al-Khud, or, more commonly, to drive invaders or apostates out of Khudi lands (it is in this way that they differ from the Ghazi, on whom more below). Mujahideen approach martial activity as an art and a blessing from God. They enter battle convinced that God and his angels fortify and watch over them, and so they do not fear injury or death, as they are on route to Paradise. Their weapons - frequently specially blessed objects - connect them directly to God. And they are endowed with Baraka - a special blessing that helps preserve them from harm, and allows them to perform near-miraculous feats. Though regarded by the enemies of al-Khud as 'sorcery', the Faithful know that Baraka is a reflection and reward for the Mujahid's piety. Other infidels call the Mujahideen 'sword saints' - a designation the Mujahideen themselves would deny, though quite a few of them become a shahid (martyr) and are subsequently venerated as saints. Sainthood, not a governorate or a seat on the diwan is the Mujahid's main goal. Of all Muqatilun, the Mujahideen are least likely to come from soldierly, martial, or elite backgrounds - they can be any person that hears the Call, and responds to it. Despite their typically humble origins, many Mujahideen attain greatness. Sami - the founder of the Nasabi branch of the Faith, is rumored to be one. The current rulers of the Land of Myr descend from a Mujahid. They may be part of a relatively coherent fighting force, but they do not have anything like the formal organization and geographic extent of some foreign monastic fighting orders.
Changes to the Eldritch Knight subclass:
Casting Ability: Charisma, not Intelligence, is your casting ability
Baraka: Your spell selection differs from that of the standard class. You are limited to the following:
Abjuration spells
Evocation spells that lack a range (i.e. that have a touch range or have a melee-like effect)
Any smite-type or sword-type spells
Any healing spells
Any Divination spells
Any inspiration/leadership spells (e.g. Remove Fear, Heroism)
The spells can come from any class list so long as they fall into one of the above criteria.
Pahlavan (Champion)
The Pahlavan is a standout, not a rank-and-file soldier who is a small gear in a larger artifice, but the Muqatil of exceptional talent, strength, courage, or perhaps all three simultaneously. The name Pahlavan harkens back to a time when the greatest heroes were trained as wrestlers. That practice continues, as promising young warriors are taught to wrestle (which accounts for the Champions' athletic prowess. Those that win numerous wrestling awards are also put into intense combat training, and inserted into key positions during battle. They lead the charge while storming a fortress. They are selected as the wakil - the 'second', in duels over matters of honor, or as fighters in trials by combat that still occur in some out-of-the-way provinces. And they are the champions in battles of single combat, when commanders are unwilling to risk their whole army to settle a dispute with their neighbors. This makes Pahlavans highly sought-after, because once their prowess comes to be known, an opposing side would be at pains to find a champion who would be able to equal them, but a commander who shies away from a challenge to single combat can risk being labeled a coward. Pahlavans who win multiple such combats gain fame far and wide, and are put in charge of vital and sensitive operations - hunting down criminal kingpins, protecting rulers and other important people from threats issuing from marauding beasts, monsters, or jinn. Some eunuch Pahlavans are set to guard important concubines in a harem. The most storied Pahlavans are ancient heroes like Rostam - slayer of serpents and shayatin, captor of the wondrous bird Simurgh, as well as other Bahadur knights of old. Pahlavans are Champions, but using the 2024 rules.
Muqaddim (Ranger)
The Muqaddimun are those who go before. They are the seekers of new lands, the stewards of woods and wastelands, the guides of pilgrims, and the defenders of the frontier. They are part scout, part pathfinder, part warrior, part religious mystic with an intimate feel both for the land and divine presence. They themselves tend to come from the frontiers as well - the Ahmar Desert to the south, the Toros Mountains, the northern steppes, and anywhere on the cusp of the Dar-al-Khud and the Dar-al-Harb - the Domain of War. They are born into tribes that are warlike and that train children in martial skills from an early age, but they also have a strong sense of solidarity with one another, and with the terrain itself. The Muqaddimun might be the rugged type that likes to wander off by themselves in the desert, yet their bond with their people is strong, and they would come to their defense no matter what.
But some do come in from the densely-settled agricultural areas and even large cities. They feel the call of the wild and distant lands out of pure wanderlust. Others are called to go on a pilgrimage but find that life on the road agrees with them. Some seek employment with a magnate, initially perhaps as a forester or a falconer, but are forced to take to the road because the political fortunes of their masters changes quite frequently. Some become vanguard riders and scouts of caravan guards, or seekers of components for amulet-makers. And a very few, who listened to too many stories about the Hidden World, become seekers of Mount Qaf - the barrier between worlds - on the very edges of the Middle World, or in secluded caves jinn are rumored to haunt.
Muqadimmun have varying levels of organization. Most Ghazis fighting along the frontier are based at a frontier fort (ribat) that effectively functions as a lodge house. Others have homes with their tribe, though they often live separately from them (e.g. as guardians of holy and mystical places). There are brotherhoods of Muqadimmun who guard caravans, and they have an active information flow between them regarding the lay of the land, the presence of bandits, the location of important stopover points and resources, and so on.
Class Features:
Hit Points/Hit Dice: As Ranger
Proficiencies: As Ranger
Equipment: As Ranger, but replace the scale mail option with heavy chain shirt, the longbow option with a composite bow, and short sword with scimitar (unless foreign). You may also replace any armor option with either a riding horse or a camel.
Level Progression: As Ranger, with the following changes:
Natural Explorer (1st level): the following are changes to the way this feature normally functions. Where no differences are noted, the standard write-up applies in full. Note that you're doubling proficiency and making the roll with advantage, in many cases.
- When entering rough terrain in favored terrain, make a Survival check with advantage. If you succeed, rough terrain does not slow your group's progress in long overland treks.
- In favored terrain, you make Perception checks to avoid getting lost with advantage.
- When in favored terrain, you make Perception checks to remain alert to danger while engaged in foraging, navigation, or tracking with advantage.
- To successfully move stealthily at normal pace in favored terrain, make a Stealth check with advantage. You cannot perform this maneuver in other types of terrain.
- To successfully forage for double the normal amount of food in your favored terrain, make a Survival check with advantage. In other types of terrain, you roll Survival normally when foraging, and you find normal amounts of food when successful.
- In favored terrain, you make tracking Survival checks with advantage, and learn about the number and size of your quarry, as well as how long ago they passed through. In other terrain, you make tracking checks normally, and learn what any other successful tracker would learn.
You gain additional favored terrains at 3rd and 6th levels (but see below)
Primeval Awareness (3rd level): As is the case with Natural Explorer, the Primeval Awareness ability, gained at third level, is not automatic, but requires skill checks.
- To communicate with, diagnose, or persuade animals to undertake (or not to take) certain actions, make an Animal Handling check with advantage. In non-favored terrain, the check is made without advantage.
- To attune senses to favored enemies, make an Insight check with advantage. In non-favored terrain, the check is made normally.
Land's Stride (6th level): You gain this feature at 6th level. As per the above, you gain a new Favored Terrain at 6th level as well.
Fleet of Foot (8th level): you can use a bonus action to Dash.
Muqaddim Specializations
Dalil (Desert Guide)
Most Bedouin tribes have a desert tracker who guides people through the sandy expanse. The Dalil is one who guide them through their seasonal migrations, as well as larger movements of people that were spearheaded by the Banu Hilal and Banu Sulaym tribes in the last two centuries. They are expert dowsers who know how to find sources of water, can locate nearby oases, are trained to survive extreme heat, and can help their companions overcome the same, as well as the effects of desert storms and sciroccos, and see through the mirages that often waylay travelers. They are, of course, highly trained combatants, given their tribes' conflicts and vendettas with their neighbors, or wild beasts. Such guides commonly receive instruction from their forebears, as being a Dalil is general a family enterprise. When in need of money, or when separated from their tribe for whatever reason, they seek employment as caravan guides, typically traveling in the caravan vanguard. So desired are their services that most merchants will not attempt a desert crossing without hiring a Dalil. Some tribes migrated out from their Thani heartlands, and moved north as part of conquest populations that dwelled is specially designated cities, but the Adillah that came with them began to explore new badlands, steppes, and cold deserts that lie to the north of the Middle World. Steppe-dwelling peoples who live astride major east-west trade routes apparently have Adillah of their own. Along with being skilled pathfinders and warriors, they are also knowledgeable traders, and renowned poets.
Dalil features:
Desert Scout: At 3rd level, you gain Desert as a favored terrain. If you already have it as a favored terrain, you may either select a different terrain. You are also a camel (alternatively, horse) whisperer, and may converse with these creatures at will as if you had cast a Speak with Animals spell. Finally, you may use your Primeval Awareness feature to locate water (range and duration is as listed for this feature normally).
Sahari: At 3rd level, you are a skilled desert survivor. You double the normal amount of time you can go without food or water. You make rolls to avoid Exhaustion due to cold or heat, or making a forced march, with advantage. You also make saving throws against Illusion effects, including that of mirages, with advantage. Finally, you may add 1 HP to each of your hit dice.
Desert Baraka: You learn the Druidcraft cantrip. Additionally, you make any Animal Handling attempts with regard to desert denizens with advantage, and saving throws against magical attacks by desert denizens at advantage as well. Finally, you gain access to additional spells (Baraka) at 3rd, 5th 9th, 15th and 18th levels. Once you gain these spells, they count as Ranger spells for you, but they do not count toward your overall number of Ranger spells you know.
| Ranger Level | Spell |
|---|---|
| 3rd | Create or Destroy Water |
| 5th | Dust Devil |
| 9th | Water from the Stone** |
| 13th | Sticks to Snakes** |
| 17th | Control Winds |
**Water from the Rock spell (3rd level Transmutation):
Casting Time: 1 action
- Range: Touch
- Components: V, S, M (your dowsing stick)
- Duration: 24 hours
You strike the ground, or a cliff face, with your dowsing rod, and a spring gushes from it for the next 24 hours. It produces 2d6 gallons per minute (but only 1d4 gallons from particularly rocky areas.
**Sticks to Snakes spell (4th level Transmutation):
Casting Time: 1 action
- Range: 30 feet
- Components: V, S, M
- Duration: Concentration, up to 1 hour
- By throwing down several sticks (staves, javelins, etc.), the priest temporarily transforms them into
- serpents. Altogether, he can transform 2 CR worth of creatures, including poisonous snakes, constrictor
- snakes, or giant snakes of either kind (but not flying snakes). One stick per each snake must be thrown
- down. The snakes obey the caster's commands as long as concentration is maintained. They act on their
- own initiative turn. The caster can end the spell at any time, transforming the snakes back into sticks.
- At Higher Levels. For each level of prayer slot higher than 4th, the priest may add one to the total CR of
- the creature or creatures transformed.
- Tiny Yurt: At 7th level, you can cast a Tiny Yurt (Tiny Hut) spell. Once you have done so, you may not do
- so again until you have finished a Long Rest.
- Improved Dust Devil: You may cast the Dust Devil spell as a bonus action, and it no longer requires
- Concentration. In addition, you may add Hunters' Mark damage to any damage it does if you have the
- spell available and cast.
Sanctuary of Sand: Any enemy that failed its STR save against your Dust Devil within the last round rolls attacks against you with Disadvantage.
Ghazi (Frontier Zealot)
Ghazis are both freebooting raiders and pious warriors. Originally bandits, runaways and heretics, they practiced lightning raids against their neighbors to provoke them into unwise responses, and to acquire the means to carry on with their own struggle. They were the strike force of tribal unions, and in most instances, such as that of the Murabits in the far west of the Middle World, remain such. They were key in the establishment of the Caliphate, and are lionized in religious sermons and poetry. Over time, they transformed into dedicated frontier fighters against infidels on various frontiers, and became established at ribats, outpost fortresses. These tend to be located in the most desolate and the most violent of frontiers, which the Ghazi take as tokens of their superiority over the Mujahideen. The tribal warrior unions centered there have evolved into something resembling chivalric orders with their own heraldic symbols and traditions. Among the latter are nearly supernatural abilities which their detractors allege is sorcery, though the Ghazi themselves aver that it is simply Baraka - God's blessing. Particular Baraka traditions are passed down from master to disciple, though sometimes they seem to be gifted directly by angels in the wilderness. Those Ghazi whose deeds rise to legendary status occasionally found dynasties of their own (most notably, the lineage of the Barys Sultan, who now rule the largest kingdom in the whole Khud world. New Ghazi are often drawn away from the ribats to distant frontiers, where they may perhaps establish dynasties of their own. Notably, some neighbors of the Caliphate, particularly the Alfari Yunani state, have Ghazis of their own to oppose the Khudi Ghazi on the other side (though the Yunani refer to theirs as Akritai.
Ghazi features:
Ambusher: Ghazis are adept at hit-and-run attacks. Beginning at 3rd level, they may select mountains, steppes or deserts as an additional favored terrain in which to practice such tactics. Additionally, they may add their Charisma bonus to their initiative rolls. Finally, once per short or long rest, they may use a bonus action to increase their speed by 10 feet. This increase can be used by the Ghazi himself, or it can be imparted by touch to a mount with 5 Intelligence or less.
Horsemanship: Ghazis are expert riders. At 3rd level, they have advantage on Dexterity saves to avoid falling off their mount. If they do fall, they land on their feet if the fall is less than 10 feet, and they are not incapacitated (note that this applies to any fall, not just from a horse). Finally, mounting and dismounting costs them 5 feet of movement, not half their speed.
Abode of War Magic (Baraka): At 3rd level, a Ghazi can perform a ritual on a sabre or similar weapon. The weapon becomes bonded to her, and may be summoned into her hand as a bonus action, regardless of where it was left. When wielding the bonded weapon, the Ghazi may use her Charisma modifier when rolling to hit or determining the amount of damage caused by the weapon. In addition, the Ghazi can expend a spell slot to deal an additional 1d8 radiant damage with this weapon upon a successful strike. The weapon is considered a magical weapon.
Furthermore, the Ghazi gains additional spells at 3rd, 5th, 9th, 13th, and 17th level. These Abode of War spells count as ranger spells, but do not count against the number of ranger spells the Ghazi knows.
| Ranger Level | Spell |
|---|---|
| 3rd | Disguise Self |
| 5th | Spider Climb |
| 9th | Phantom Steed |
| 13th | Aura of Purity |
| 17th | Holy Weapon |
Abode of Peace: At 7th level, the Ghazi, and anyone within 10 feet of them, may add the Ghazi's Charisma modifier on any saving throw. The Ghazi must be conscious for this effect to obtain.
Abode of Retribution: At 11th level, the Ghazi may use a reaction to deliver a melee attack against an opponent making a melee attack against him.
Shield of the Martyr: Upon reaching 15th level, the Ghazi may use a reaction to subtract an amount equal to her Charisma score from one attack roll.
Mustakshif (Horizon Walker)
Mustakshifun are rangers that typically have some formal education. They may begin as soldiers that have some experience with faraway lands, tribal scouts who were lucky enough to receive instruction in reading, writing, and reckoning, as well as exotic languages, diplomacy, and navigation (or at least have facility with maps). They are impressed (or attracted) into service of diplomatic expeditions to very distant lands (e.g. the Land of Eternal Night), especially when Khudi authorities seek to create new allies and to convert them to their own faith. As relatively learned Muqaddimun, they also study the arcane properties of high-value goods that travel along the key routes that traverse the Middle World. Most important of these are gems, which have a variety of magical uses, as well as spices that enhance imbibers' abilities, or the magical properties of the blood, hair or feathers of exotic beasts. The most storied of Mustakshifun have apparently been to the edges of the world, where they have become obsessed with purportedly legendary creatures such as ghuls and silat, peri, as well as the grotesque nasnas, and of course, rocs. Those who have visited such places are ever in search of the veil behind which lies Mount Qaf, and the whole of the Alam al-Ghayb. Mustakshifun become particularly adept at leading travelers past this veil into the Hidden World, and they are typically sworn into keeping these conduits and the methods of traversing them secret. Some lucky Mustakshifun are fortunate enough to find such nodes much closer to home (e.g. in caves used by jinn to travel to our side of the divide). Those who lead travelers on such journeys are sometimes suspected of impiety, which is why many of them try to lead exemplary lives, and even to study a little theology, to be able to handle uncomfortable inquiries into their activities. Mustakshifun are mechanically identical with Horizon Walkers, with the following differences: Literacy is a class skill for them, they have proficiency with Cartographers' tools, and know a bonus language, but unlike other rangers, they may not select the Weapon Mastery feature.
Raqib (Gloomstalker).
The Middle World stands on layers upon layers of history, though this past has largely been swept away by the Age of Ignorance. Nevertheless, some of what had gone before remains important, because it may have been a cave or a mountaintop where an ancient prophet received divine revelation, where a relic of a bygone age, like the Chest of Tranquility may have been housed. It may be a buried city, like the famed Irem, City of Pillars, or the mysterious Valley of Spirits. It may be a set of not well-explored tunnels underneath a still visible monument, like the Ahram Mountains in the Land of Myr, or the Well of Souls. A corps of Raqab also stand guard over the Salb in the Holy City of Batan. The Raqab regard themselves as simultaneously explorers, guardians and guides of such places. Too many miscreants aim to loot such places and use the treasures they find for their own nefarious purposes. Therefore, such places need to be located, protected from predation by such miscreants, and preserved for the benefit of the truly pious and deserving, who need to be led there through badlands and obstacles of various kinds. Many of the Raqab begin as local guardians of shrines or saints' tombs, to which they conduct pilgrims. Though they typically operate alone, and though it is not clear to what degree there is a society of Raqab, often, a mysterious wanderer will tap one such tribal Raqib to leave their tribal grounds and accompany him, or to simply go forth to find a map that points one toward one of the aforementioned places of mystery. Sometimes, a Raqib simply grows up in the vicinity of such places, and probably hears their call at an early age. Sometimes, a renowned Raqib will gather a group of followers to watch over a place of lesser importance while they seek out a true place of power. But they tend to guard the secrets of such places jealously, and reveal them only when they feel God wills it so. The secrets they keep make those who seek God seek out the Raqab, because, even though the latter tend to say little, being with them is supposed to be a profound experience. Mechanically, Raqab are identical to Gloomstalkers, the only difference being that they gain al-Sufli - 'the Beneath'- as their Favored Terrain at 3rd level.
Sayyid (Hunter)
Hunting is a very important activity for great and small alike. For the elite, it is regarded as perhaps the most important pastime that both acts as preparation for warfare, and a marker to set them apart from commoners. Nobles organize hunts as a display of hospitality and status, and for this reason, the organization of the hunt is of the utmost importance. Most noble estates have special tracts, or parks, that are set aside as their private hunting grounds, and servitors (themselves often relations of noble status) who are charged with watching over these lands and organizing and leading hunts when they happen. These hunt masters, the Sayyidun, are charged with stewarding these lands - chopping down diseased trees, culling sick animals, keeping away poachers, and on occasion, confronting aggressive man-eaters, whether beasts or monsters. They are the most common type of Muqaddimun in the whole of al-Alam al-Wasat. From time immemorial, the lion hunt has been an especially important institution, desplaying as it does a noble's wealth and martial prowess. The most prominent of these hunt-masters are occasionally recruited away to serve rulers at their Paradises that dot the royal roads throughout the Middle World (though princes commonly have sufficient numbers of relatives to fill these positions). Such Sayyidun come to be known as Firdawsi - literally, 'paradisers', which underlines their status as both great hunters and receivers of God's mystical gifts. Mechanically, the Sayyid is identical to the Hunter ranger, with the following exceptions: One, Hunters gain Forest as their favored terrain at 3rd level; if they already have it as a favored terrain, they may pick another. Two, Hunter's Mark cast by one of them has the same effects as it does for the 2024 Hunter, namely, if the Hunter has thus marked a creature, she becomes aware of any resistances, immunities and vulnerabilities it has.
Saqri (Falconer).
Whereas a Sayyid is land steward and hunt-master generally speaking, the Saqri is in charge of what is arguably the most important part of the hunt - the training and use of falcons, especially sakers and peregrines. Falconry is an obsession of the nobility, much the same way as swordplay, calligraphy, and poetry are. And whereas partnerships with animals are often looked down on in the Middle World, where many different kinds of beasts are considered unclean, or acting in partnership with jinn and other spirits, falcons are regarded as preternaturally noble creatures. A Saqri is typically recruited from the same personnel as is the Sayyid, and may in fact be related to them. The skill is typically passed down from parent to child, and the best falconers are highly sought after throughout al-Alam al-Wasat. A falconer in training is taught their habits, learns of the best trainers from which to buy them, or locales in which to find them. Falconers are not simply used in hunting, but in high-stakes contests, where nobles compete with one another to see whose bird is the fastest or most skillful hunter, and, less frequently, actual falcon duels. They are used in warfare as well, because a highly skilled Saqri can use their birds for reconnaissance. The best-trained falcons can be used to snatch valuables, and even enemies. Each generation has its Saqri Sheikh - the most senior and respected falconer. It is rumored that that the Sheikh has secret sources of fledglings, either on Mount Qaf, or on one of the islands reputedly haunted by rocs (or both).
Saqri features:
The Saqri is quite similar to the Beastmaster ranger, but as they only have one form of beast available to them, they also possess the following abilities:
- At 3rd level, rather than selecting a new favored terrain, they learn the Speak with Animals, Animal Friendship, and Beast Bond spells, though these are only usable on falcons. These do not count toward your total number of spells known;
- When a bonded falcon attacks a creature marked by your Hunter's Mark, they may add the Hunters' mark damage if they score a successful hit;
- You can use a bonus action to command the falcon to take an action on its stat bloc, or some other action; you can also sacrifice one of your Attacks and transfer it to the bird.
- Otherwise, the falcon has identical features with a Beast Companion, but when you gain the Exceptional Training feature, any time the bird scores a Natural 20 on its attack, the target creature must make a Dexterity save against your Spell Save DC, or lose an eye.
No other class presents a bigger challenge to the established order of al-Alam al-Wasat than the Musakhir. Their name literally denoting the act of subjugating, compelling, or harnessing, the Musakhirun explicitly violate the Taweeth's prohibition against the practice of magic derived from al-Alam al-Ghayb, and do so of their own free will, by striking pacts with its denizens, particularly the jinn, whose power they intend to use toward their own ends. The established authorities' problem with the Musakhirun is threefold. First, they violate explicit religious commandments to leave the Unseen World to God, and hence, shari'a law. Second, they do so for the augmentation of personal power, irrespective of the harm manipulating the natural order does to the umma - the community of the Faithful - as a whole. Worst of all, they claim to derive their powers from the jinn, which amounts to the offense of shirk - the supposition that power derives from agents other than God. For this reason, the authorities are ever on the lookout for Musakhirun, who in turn typically recite their dark incantations in disguise, or away from prying eyes. The powers that be are presently secure enough in their position so that the presence of Musakhirat in their midst has not unleashed anything resembling a witch craze. Yet if caught engaging in their activities, Musakhirun would likely be exiled, and in certain instances, put to death.
Why do people continue to attempt to gain power despite the nearly universal opposition of society? The first and obvious reason is because doing so greatly augments one's power in return for a limited investment of time and resources. Warlocks do not possess innate magic, and neither do they usually have the means to engage in a lengthy process of study in the madrasahs or Houses of Wisdom. For some, turning to patrons from the Unseen World is an act of desperation - they are on the run from powerful enemies, they have lost (or are losing) a loved one, Some are driven by intense curiosity or overconfidence - it can't be all bad to traffic with jinn, and in any event, they can figure out ways to make the jinn do their bidding, and not vice-versa, can't they? Finally, the 'closure of the gates of ijtihad' - the decline of independent interpretation of religious doctrine in the last couple of centuries and the banning or near-banning of various sciences at the Houses of Wisdom means that people who are truly interested in magic have to find other means of gaining power.
Persecution all but rules out the formation of anything resembling Musakhir societies. There are few or no covens in the Middle World, for if there were, they would be immediately shut down because they would pose an existential threat to existing authorities. Instead, Musakhirun are forced to operate subtly, posing as healers, scholars or merchants. Some become heavily involved with organized crime, which of necessity operates in the shadows as well. Some pass themselves as mystics, claiming that their 'magic' is in fact a spiritual practice of seeking or joining with God. The proliferation of Sufi orders has provided some cover for warlock activities, though many try to use these as springboards for the formation of heterodox cults. Some pretend that the source of their power are talismans, which would lessen their guilt in case of being caught, as using talismans is considered less bad than choosing to make pacts with powerful beings in the Hidden World. Some assert that they only practice protective and healing magic, or point to the fact that not all jinn are evil, or argue that they are in fact protecting people from them. And a few chance entering the academies of the Houses of Wisdom. In general, Musakhirat seek allies where they can find them - among notables, who may offer them protection, oligarchs, who offer them a means of support, Jiddar, or sorcerers (whom they otherwise disdain as casters who are granted powers for free, and loose cannons whose frequent accidents draw too much attention to their own activities. It may well be that the beings who grant them powers are in fact creating secret societies across the world, until their plan is ready to be put into action. If so, most of the Musakhirat they deal with are not aware of such networks. In any event, warlocks who grow powerful almost inevitably attract the attention of authorities, and many are forced to flee to the Hidden World, for they have nowhere in the world of humans to return to.
Class Features:
Hit Points/Hit Dice: As Warlock
Proficiencies: As Warlock (but Simple Weapons do not include Light Crossbow)
Equipment: As Warlock, but replace the Light Crossbow and 20 bolts option with 20 darts instead
Level Progression: As Warlock, with the following changes:
Spell Slot Recovery: If a Musakhirun attempts to recover spell slots after a Short Rest, they must make a spell attack roll, and consult the table below. Patrons are generally pragmatic, and don't grant power unless the warlock is willing to perform services (some, of course, are either training their warlocks to become more resilient, or are simply sadistic). If the relationship between patron and warlock breaks down, the warlock may be forced to make such rolls with Disadvantage (first stage), may fail to recover any spell slots, be forced to make such rolls after a Long Rest as well, or may be denied Subclass features, Eldritch Invocations, and spell slots (probably in that order) unless they make things right.
Charisma roll (d20) Effect 1-7 (or any Natural 1) The patron demands something in return, and the warlock only regains half their spell slots (round up) until they fulfill a certain task or debt. This could be an immediate favor or something that will impact them down the line (e.g., "Find and bind a jinn for me within three days") 8-14 The patron grants spell slots, but asks for a minor task that the warlock must complete within the next day (e.g., collect a rare herb, deliver a message, spread a rumor, etc.). 15-20 The warlock regains all spell slots, but with a minor side effect such as 1d4 HP loss (the patron leeches some of their vitality), phantom whispers that affect concentration, or brief paranoia. 20 or more (or any Natural 20) The warlock regains all spell slots with no strings attached.
Pact Boons: There are three pact boons available to Musakhir at 3rd level - the Pact of the Talisman, the Pact of the Tome, and the Pact of the Whip. The Pacts of the Talisman and the Tome operate with only minor changes, while the pact of the Whip is new, and detailed below. The Pact of the Chain Boon is largely subsumed into the Jinn Pact.
Hibat al-Taweeza (Pact of the Talisman): identical to the Pact of the Talisman. The talisman is a phylactery with verses from the Taweet, a khamsa (Hand of Fatima), a seal or ring inscribed with God's names, or perhaps a string of jade or lapis beads.
Hibat al-Kitab (Pact of the Tome): identical to the Pact of the Tome, but requires Literacy proficiency. In addition, the book given to you is actually a copy of the Taweeth in anyone else's hands, but for you, it contains incantations and is frequently used for divination.
Hitab al-Sawt (Pact of the Whip): Your patron gives you a horsehair whip. It has normal whip properties (damage would be Bludgeoning, though).
- The whip has all the properties of the weapon in Pact of the Blade - you can use an action to make it appear in your hand, and it disappears when more than 5 feet away, it counts as a magical weapon for you (and you only), and you can dismiss the whip;
- If you use the whip in combat, you can choose to make it deliver an additional 1d4 radiant or fire damage if you hit the target, and it then fails a CHA save against your Spell Save DC. You add an additional d4 for every point of Proficiency Bonus you have higher than +2.
- If the target is any sort of spirit from the Unseen World, if it is successfully struck with the whip and then fails its save, you choose whether it is Banished, or whether it grants you a vision. Any such spirit make make a CHA save against your Spell Save DC on any round it wants to attack you; if it fails, it either attacks someone else, or Dodges.
- A willing target can let you drag the whip over them. It will do no damage, but it will grant you a vision somehow related to them.
- Once you successfully use the Banishment or Vision features, you cannot do so again until you have finished a Short or Long Rest.
- If you lose your whip, your patron might restore it for you, but there will be a price.
Aahd al-Aayin (Pact of the Evil Eye)
This is the most common of all pacts in the Middle World and many surrounding lands. It attracts all those who are overcome with feelings of envy, and who seek an easy way to make a coveted object or person theirs. In exchange for services such as the elimination of enemies, fetching items, the use of their bodies, or leading the right people to them, the beneficiaries of this pact are able to channel the power of the Hidden World, initially through their eyes, and subsequently, though the rest of their being. The patrons are ostensibly some from of jinn, but the near-universal manifestation of the Evil Eye, with protections against it hanging in every fellah hut, and the unadulterated corruption of those who receive it, it is obvious that the true patron is Iblis himself, as well as his Shayatin. It should be noted that Iblis can also grant other pacts, such as the Aahd al Shayatin below), but the latter pact appeals more to risk-takers with a flair for the dramatic, whereas the Pact of the Evil Eye allows its recipients to continue to serve as folk healers, teachers or other professions, or to appear as pious hermits and wanderers. But whenever a series of mishaps or a rash of deaths or injuries strikes a small settlement, there can be no doubt: a Musakhir is operating in the area. After the search begins in earnest, a foolhardy Musakhir will confront the people, the optimistic one will try to keep the charade going as long as possible, and the wise one will flee to another settlement. Some are protected by their family or clan - an Evil Eye warlock is frequently the cause of blood feuds. Those who do move on will try to start anew, offering their services while making love charms and flashing evil eyes on the side. Those that end up in big cities either end up working with criminal gangs, or (for the most accomplished) will be patronized by a wealthy magnate who has their own need for their services. They do tend to end badly - the weight of their sins drags them to the grave, and after, some wander the earth as spirits seeking to expiate their guilt before the Judgment.
Expanded Spell List: The Pact of the Evil Eye witch or warlock chooses from an expanded spell list. The following spells count as warlock spells for you:
| Spell Level | Spell |
|---|---|
| 1st | False Life, Hex |
| 2nd | Blindness/Deafness, Ray of Enfeeblement |
| 3rd | Bestow Curse, Speak With Dead |
| 4th | Divination, Sticks to Snakes |
| 5th | Contagion, Insect Plague |
Witch's Flight: At 6th level, the witch or warlock can perform a disembodied flight similar to the Netherworldly Sorcerer’s Flight ability, but with the following differences: the effect ends if the Musakhir has used up all spell slots, or has failed to effect a cantrip (either missing its target, or having the target make a save or ability check against it).
Witch's Ride: At 10th level, al-Ayn Pact Musakhirun may “ride” their victims. The ability is similar to the power of Possession of Netherwordly Sorcerers, with the following distinctions. First, the witch or warlock must make an additional roll to keep “riding” the victim each time she or he orders the victim to perform any action, even one that does not cause direct harm to anyone. In addition, the al-Ayn Pact Musakhir may steal blood and vitality from the victim. A roll to “ride” the victim is made. If the roll is successful, the warlock steals hit points from the victim, equal to his level plus the number by which the roll to control the creature succeeded. If the witch is not at her hit point maximum, the stolen blood acts as a curing spell. If she is at her hit point maximum, she may gain the stolen amount as temporary hit points. The total number of hit points gained or added cannot exceed the victim’s hit point total at the time when the warlock initiated the attempt to drain the victim. Any attempt to thus drain the victim, whether successful or not, ends the Witches’ Ride effect immediately.
Curse of Jahannam: At 14th level, you send a victim to the Netherworld. At the end of your next turn, it reappears in the same space it previously occupied, but takes 10d10 psychic damage from the experience. Alternatively, you can send them half a world away, but they stay there. This feature cannot be used again until you finish a long rest.
Aahd al-Jinn (Pact of the Jinn)
In certain places, which jinn use to access the Visible World, the veil separating their world from ours is especially thin. Such places attract desperadoes, daredevils, and the obsessed who seek to tap the power of jinn. Sometimes, rather than scouring old caves, grottoes and mountaintops, seekers after power instead haunt bazaar stalls and refuse piles, always searching for that one lamp or ring that will summon their jinn and take them to greatness. Supplicants of jinn typically seek wealth, love, or knowledge of the future. Some go into such pacts seeking specific powers, such as the ability to control other jinn, invisibility, preternatural strength, shapeshifting, or longevity. Though these may be self-serving, they do not necessarily involve depravity or destruction, as not all jinn are evil, though their changeable and passionate nature is rebellious. Many of them are vain, and try to force creatures in the visible world to worship them as gods. For their part, they expect their warlocks to serve them when called upon, to conduct rituals that venerate them (by burning incense, occasionally - blood sacrifice). Sometimes, showing devotion and loyalty means helping the jinn sire a human line of descendants. For this reason, they reach out to mortals and offer them warlock pacts to entice them to depart from the path of righteousness with promises of command over the jinn. This pact attracts similar people to the Pact of the Evil Eye, but rather than simply demonstrating extreme envy and jealousy, seekers of pacts with jinn tend to be more enterprising (as finding 'your jinn' requires a bit of work).
Qareen: When an aspirant Aahd al-Jinn Musakhir wants to attract the attention of a jinn patron, he must burn a hair off his body in the flame of a special candle dedicated to the jinn. On occasion, a blood sacrifice is also required. When the jinn is thus summoned, it activates a person's qareen, a sort of invisible jinn body double that all people carry with them since birth. It cannot attack or be seen normally, yet if one is able to see invisible creatures, it can be struck (AC 10), and has 1d4 HP. If brought to 0, the qareen is temporarily dispelled, but it reappears on the Musakhir's person on their next turn. The qareen now becomes an intermediary between the jinn patron and the warlock. The qareen has the following features and confers the following benefits:
- At 1st level, the qareen is able to interact with material objects to a certain extent. Effectively, it can function as a permanent Mage Hand cantrip as long as the qareen is present.
A qareen can also be used to fetch spells for the Musakhir. The spell cannot be of a slot higher than that the Musakhir can normally cast, but it can come from any class' spell or prayer list normally allowable in the campaign. Spells of 6th level or higher are not included. It takes the qareen a full long rest period to find the spell and return with it. The warlock must have an available spell slot to cast the spell when it is brought back. Once cast, the spell is gone (like it would be if the Musakhir had read a scroll with that spell on it). Until the spell is cast, the qareen may not be sent to fetch another spell.
While the qareen is fetching the spell, it is impossible to recover slots normally. In addition, qareens try to extort the Musakhir to engage in certain behaviors to recover slots during a short rest even while they are present. A qareen has to match the warlock's save DC (no adjustments), and will not grant the request if successful. The qareen may be more pliable if the Musakhir performs actions that potentially compromise it, or, if the jinn is not malicious, simply amuse it or help its cause.
Subtle Sight: At 6th level, the qareen teaches the Musakhir to be able to see into the invisible world of the jinn. This results in one of three benefits:
- You can see invisible creatures (or creatures just on the other side of the Veil) within 30 feet of you, for one minute.
- You can learn about an item you are currently holding, as if you had cast an Identify spell.
- You can make an Insight roll with advantage (as the qareen whispers silently to you).
- It can duplicate the effects of any spell of 6th level or lower.
- It can reverse the outcome of one action performed within the last round (provided it was not powered by a spell effect of 7th level or higher).
- It can grant the Musakhir any item or set of items that does not exceed 2500 dinars in value.
Aahd al-Qudama (Pact of the Great Old Ones)
It is commonly assumed that the 'Elder Ones' (Qudama) of this pact are some form of jinn masquerading as gods from the Age of Ignorance, but those who have some knowledge of the Musakhirun that pursue it and the entities they traffic with suspect that this may not be so. The few adherents of this pact (and as a rule, they do not seem to live long) are followers of Abd al-Azrad, whom they lionize as a founding figure. As noted earlier, Azrad was likely an Alim, but his activities were almost immediately banned and pushed out of the Shahrinoor House of Wisdom. It was thought that his own grotesque death - being torn apart by the minions of the 'Elder Ones' would have dissuaded possible imitators. But people's capacity for folly is great. It is hard to say whether the Musakhir of the Aahd al-Qudama have anything to do with the Alim of the Jamiyyat al-Qudama - the two diverged long ago, and may no longer have much in the way of similarities, as the latter at least try to maintain the illusion of being 'scientific'. The former might have been the most organized group of warlocks in al-Alam al-Wasat if they were not so paranoid and insane. Each of them is very idiosyncratic, which makes it difficult for those who make the mistake of perusing their grimoires of having even a vague sense of the name of the beings patronize them. There are, however, several names that do recur - Tannin, Bahamut, and Dogon. Evidence as to what these and similar beings demand from their Musakhirat also varies, but it points in the direction of bizarre and grotesque rituals. It might begin with disseminating cursed items or sheltering the gross servitors of these entities, and develop into grizzly rituals of blood sacrifices, cannibalism, mutilation, and self-mutilation. The adherents of this pact often have such a strange appearance that they are mistaken for Majneen, and left to their own devices. Some of them claim to have seen distant stars not even top astrologers are aware of, and even of having visited them. Mechanically, they are identical to the Pact of the Great Old Ones warlocks.
Aahd al-Shayatin (Fiend Pact)
The Aahd al-Shayatin may involve the same entities as those who extend the Evil Eye pact, but they tend to involve different supplicants, ones who are more ambitious. It is not enough to feel overwhelming envy or jealousy - the Musakhirun of this pact do not simply want to gain power at the expense of others, but must go out of their way to contact one of the Shayatin. This commonly involves an obscene, immoral, or impious act - engaging in forbidden or impure sexual acts, symbolic (or literal) sacrifice, the burning or defacement of the Taweeth. The purpose of this, from the Shayatin's perspective, is to get a person to commit to rejecting God. From there, it tries to make sure there is no way back - by granting the warlock more and more powers, but always raising the stakes on what is demanded - the corruption of a younger sibling, child sacrifice, inserting dark spells into scripture, etc. In comparison to the adherents of the Aahd al-Aayin, the supplicants of the Shayatin tend to be city dwellers, and in posiiton of some power. They typically seek to seduce (and dominate), to torment enemies, and to gain forbidden knowledge from the dead. Of all the Musakhirun, the adherents of this pact are most focused on spreading evil and corruption - others are too small-minded, too crazy, or too ambiguous to match them in depravity. Their power to channel Jahannam which awaits the unrepentant they view as a purification. Some seem to look forward to going there - questions about whether they are afraid of the infernal fires usually elicit only a smile. Mechanically, the Aahd al-Shayatin is identical to the Fiend Pact.
Aahd at-Tahir (Celestial Pact)
The Aahd at-Tahir - the Pact of the Pure - stands out among all pacts as being the most organized. The pact is associated with with a heretical sect of the Pure ones - a dualistic cult that has traditionally attracted Majus and Alfari, but has recently begun drawing in some Khudi as well. The basic tenets of the cult underline the existence of two distinct entities - the Creator - an evil demiurge that imprisons souls in matter, and the Hidden God - a being of pure light and spirit, shards of which are embedded in all of us. The leaders of the sect are called Perfects, who try to live a pure life while rejecting the bonds of the material world as much as possible. The Perfects eschew violence, sexual activity, and the consumption of meat. They tend to dress in white. Though some of the Perfects naturally incline toward beings of light, others are called, or find their way toward them later in life, when cast adrift or experiencing deep loss. What these beings are is a matter of dispute. Some say they are emanations of the Hidden God, others say peri - fallen angels who became trapped in the material world, but are now trying to make their way back to God. Whatever they are, their reputed purpose is to help guide the Perfects, who can then serve as guides to the lay folk. Khudi and Alfari authorities both condemn the Pure Ones' worldview, because it is impious, calling the world God created a prison. The Khudi in particular object to the notion that angels can be fallen (though the Alfaru and Majus do not). Many then say that the Pure Ones bear false light, which leads people astray. Perhaps glimpsing too much light can be harmful. But the Perfects insist that they will persevere despite persecution, and will work to make sure the light does not mislead them by living exemplary lives. Accepting the pact typically elicits commitments from the Musakhir - they must shave their head, and undertake the vows of purity alluded to above. Mechanically, the Aahd at-Tahir is identical to the Celestial Pact.
Eldritch Invocations:
Lash of Authority:
Prerequisite: Pact of the Whip
When wielding your whip as a weapon, you can use your Charisma modifier when making attack rolls and damage rolls.
Medium:
Prerequisite: none
You learn the Augury spell, and may cast it as a ritual
Sight of the Unseen:
Prerequisite: Pact of the Whip, 9th level.
While holding your whip, you can see invisible creatures within 30 feet of you.
Terror of the Lash:
Prerequisite: Pact of the Whip, 5th level
When you use your whip to attack, you can choose to instill fear in your target. The creature must make a Wisdom saving throw against your spell save DC. On a failure, it is frightened of you until the end of your next turn. You can use this ability a number of times equal to your proficiency bonus, regaining all uses after a long rest.
Whip of Binding:
Prerequisite: Pact of the Whip
When you hit a creature native to the Hidden World with your whip, they must make a CHA save against your Spell Save DC. If the creature fails, it takes an additional 1d8 radiant damage, and is restrained. It can continue trying to make the save on its turn in subsequent rounds. You can take this Invocation multiple times - for each additional Invocation slot, you do an additional 1d8 radiant damage
[Appendix: three spells for Warlocks and Sorcerers]
Jinx
Divination cantrip
- Casting Time: 1 action
- Range: 30 feet
- Components: S
- Duration: 1 round
You cast a sideways glance at a target of your choice within range. The target's next roll will be made at disadvantage. If the target undertakes no action, or makes any save or check prior to the end of its next turn, the spell ends.
Spoil
- Casting Time: 1 action
- Range: 30 feet
- Components: V, S
- Duration: Instantaneous
Transmutation/necromantic cantrip
This cantrip has two functions. The first is to cause an object to become marred, blemished, or undone. The caster can curdle roughly a quart of milk, crack a glass container, cause a wineskin to leak, cover a 5 x 5 foot area with a layer of dust or dirt, undo a button or basic knot, or tangle a head of hair or a ball of yarn.
Alternatively, the caster may cause bodily harm by squeezing breath out of a victim. So long as the victim is within range and visible, it will sustain 1d4 necrotic damage (no to-hit roll necessary). The damage increases to 2d4 if the caster has 5 Warlock levels, 3d4 if he has 11, and 4d4 if 17.
Sticks to Snakes
4th-level transmutation
- Casting Time: 1 action
- Range: 30 feet
- Components: V, S, M
- Duration: Concentration, up to 1 hour
- By throwing down several sticks (staves, javelins, etc.), the caster temporarily transforms them into
- serpents. Altogether, he can transform 2 CR worth of creatures, including poisonous snakes, constrictor
- snakes, or giant snakes of either kind (but not flying snakes). One stick per each snake must be thrown
- down.
- The snakes obey the caster's commands as long as concentration is maintained. They act on their own
- initiative turn. The caster can end the spell at any time, transforming the snakes back into sticks.
- At Higher Levels. For each level of prayer slot higher than 4th, the caster may add one to the total CR of
- the creature or creatures transformed.
Rawi (Bard)
In the Age of Ignorance, the epic poets of the Thani were the main carriers of tribal wisdom, history and identity. They were understood to have derived their knowledge, as well as the artistry to convey it to their audiences, from the denizens of the Alam-al-Ghayb, particularly the jinn. The advent of al-Khud shifted the cultural center of gravity toward the religious scholars generally based in cities, the written (rather than the spoken or sung) word acquired greater prestige, and obviously, the association with jinn became suspect, but the status of the Rawat remained important. It continued to lay heavily on the Taweeth itself, both on its syntactic and semantic structure, as well as on the artistry of invoking its verses. But in the cities, bards were increasingly associated with royal courts and elite households that could afford to train their offspring in grammar, history, and musicianship. Being able to compose and perform epic poetry became a sign of good breeding. The influence of older, more established cultures - the Tat, the Yavan, and the Najimi greater expanded the repertoire and themes the Rawat worked with. Courtly life, ethics, and philosophy increasingly informed the poetry produced at Khudi seats of power. Over time, the Tat became especially celebrated as poets, and their works - the ghazals - were identified as the highest poetic form. Their status has grown, and some argue that the current age is the new Golden Age of the Bard. In view of the dangers posed by Juj and Majuj in the east, high-status Tat poets, with al-Walid being foremost among them, have fled westward, spreading their fame and the ghazal art form throughout the Middle World.
The training of Rawat foreshadows their latter status as eclectic collectors of knowledge and jacks of all trades. Matarib - run of the mill entertainers - are trained by a master at loose, vaguely guild-like facilities, and although a few of these rise to the status of epic poets, they are typically of lower status than the Rawat, and their art forms are considered to be hedonistic and vain. They typically get their start performing at street fairs, weddings, and private feasts. Despite some overlap, the Rawat are typically trained at madrasahs, where they are not only educated in letters, but also introduced to the whole bardic corpus, its leading lights, its techniques, its tropes and its flourishes. Some, who come from independently wealthy backgrounds, learn with a private tutor, and a few are autodidacts. Many start out training for a career in law, theology, the sciences, or the military, which helps explain their wide pool of skills.
Though there is still a multiplicity of poetic traditions (and in the case of the Kushti, for instance, their ashik tradition of epic poetry is quite similar to that of the early Thani Rawat), three have emerged as predominant. The Rawi al-Fursan follow the older tradition of narrating martial exploits and singing of the great deeds of kings and heroes. They tend to cluster at courts, majalis (informal salons), and are, more often than not, themselves warriors. They propagate ideals of furusiyya - chivalry, and are not commonly seen as a threat to teh established order (though their works do lionize non-Khudi rulers and heroes). The Shu'ara are much more closely associated with Sufi lodges. Their poetry is mystical and philosophical (even when concerned with love), and inspired by experiences of the Hidden World, which can make them a bit suspect in the eyes of judges and magistrates. Finally, the muezzin, who are trained to recite the verses of the Taweeth and to summon the Faithful to prayer from tall minarets, maintain the religious aspects of the ancient poetic traditions. Though their choice of material is obviously restricted, they focus on virtuoso performance and opening themselves up to God, so they are respected by elites and common people alike.
Class Features:
Hit Points/Hit Dice: As Bard
Proficiencies: As Bard (but no hand crossbows, replace longsword and rapier with sabre, and short sword with scimitar; also note that the lineup of musical instruments is somewhat different)
Equipment: As Bard, but replace longsword and rapier with sabre (and lute with oud)
Level Progression: As Bard
Muezzin
Despite clearly sharing roots with with other Rawat, the Muezzins these days don't often recognize the linkage. The founder, an Abishai Rawi named Fayiz, was one of the Apostle's own companions, and he initiated the tradition by calling the Faithful to prayer from atop the structure where the Salb was housed. Henceforth, every House of Prostration would have its own resident Muezzin, often trained at their in-house madrasahs. Having a good muezzin became a matter of prestige for some of the larger and richer Houses of Prostration in big cities. Occasionally, local authorities would stage contests among aspirants for a particular position, who would sometimes come from far away to try their luck. But although most muezzins are attached to their House of Prostration, some are itinerant. The Middle World is a land of significant movement, and people on the move require someone to call them to prayer as well. Thus, the Muezzins who cannot find employment at a House of Prostration, or is forced by circumstances or inclination to prefer a life on the road can be found accompanying merchant caravans, armies, or pilgrims. Bedouin tribes also have Muezzins, and though these are normally members of the tribe, occasionally they are travelers from afar who took up this role in their new environment. A few scholarly Muezzins also take to the road in search of lore - they sometimes undertake a temporary appointment at a House of Frustration before moving on to the next city. As their voice often directs people to the Light of God in dark situations, Muezzins are highly sought-after traveling companions. It should be added in closing that although they may be trained in a variety of instruments, their voice obviously their main instrument.
Adhan: At 3rd level, you can issue a call to prayer. When you expend a use of Bardic Inspiration, it can now affect all allies within 30 feet (alternatively, all non-hostile co-religionists). They all now gain a bardic inspiration die, and a number of temporary hit points equal to the Muezzin's CHA modifier plus their Rawi level (minimum of 1). If any of them were previously subject to a fear effect, they may immediately make another save against it with advantage. They can continue to attempt the save with advantage while the Adhan is in effect. Lastly, hostile creatures within the area of effect must make a WIS save against your Spell Save DC in order to attack you or any ally. These effects of the Adhan last for 1 minute. At 6th level, the area of effect is 60 feet, and at 14th level, allies may save at advantage not only against fear, but charm and paralysis effects as well.
Channel Divinity: At 3rd level, your chanting can keep spirits, undead, and various denizens of the Hidden World at bay. By using an action, you may force any who fail a WIS save to retreat from you for a full minute. After you use this feature, you cannot do so again until you have finished a short or long rest. At 6th level, you can use this feature twice between rests, and at 14th level - three times.
Shifa: At 6th level, when reciting the Adhan, you may, in addition to the features mentioned above, restore 1d8 HP (+1 for each point of your Charisma modifier - minimum 1) to each ally in range. You may also remove any curses of 3rd level or lower in the area of effect.
Rukya: At 14th level, when you effect your Channel Divinity feature, any spirit, jinn, undead, or other denizen of the Hidden World of CR 1 or lower must make a CHA save or be instantly destroyed. Creatures of CR 2 or higher must make a CHA save or be Banished.
Rawi al-Fursan (Valor Bard)
The Rawi al-Fursan likely has a similar background to the Faris. Born in a noble household, and raised on stories of valor, chivalry, and loyalty, he couldn't wait to join his first military campaign (even if he spent more time writing verses and practicing his musical instrument than his counterparts who were in the training yard all day). Of all bardic traditions, this one is closest to the original one that existed prior to the advent of al-Khud. Like in the olden days, some attach themselves to a particular hero, whose exploits they chronicle. There are still quite a few of them living among Bedouin tribes, and extolling virtues such as clan loyalty. Some take to writing panegyrics to famous warriors and princes, though some see it as their mission to transmit the deeds of ancient kings and other historical lore. Some are drawn to commnet on recent events, such as the wars with the Fargun or the predations of Juj and Majuj against the oasis cities of the northwest. Some are drawn toward ghazals concerned with love, loss, and madness, occasionally picking quite unusual main heroes (like the eponymous Fool Majnoon, who lost his mind over an impossible love). Though they lack any kind of formal structure, Rawat al-Fursan frequiently gather at palaces or elite villas, where they will engage in contests whose winner walks away with bragging rights, and not infrequently, a substantial purse. Especially lucrative are contests rewarding the best panegyric or eulogy written for a ruler or potentate (the best poets can make it look better than pure propaganda). Repeat winners might even be declared chief poets or poet laureates. Mechanically, the Rawi al-Fursan is identical to the Valor Bard.
Sha'ir (Lore Bard)
Poets and performers who have more modest backgrounds, or simply those that that are more spiritually inclined, tend to congregate at Sufi lodges. Still, they tend to be well-educated, whether at madrasah schools, by private tutors, or simply because they are prodigies. Some actually initiate promising careers as jurists or scholars. Their initial sojourns into poetry are not so dissimilar from those of the Rawat al-Fursan - they compose historical epics and love poetry, the latter often quite explicit. More than other types of Rawat, they focus on virtuoso playing, but also on chanting, rhythm, and generally, pushing themselves toward ecstatic experience during their performances. This is why they tend to be drawn toward Sufi lodges, especially of orders that have an appreciation of music. Their mystical inclinations nudge their love poetry in mystical directions, where the love of a man or woman becomes more of a metaphor of God's love, and searching for God. From epics and history, they often move toward philosophical and social criticism, and questioning existing practices and the powers that be. Their ecstatic experiences open them to the mysteries of the Hidden World, and many of them dedicate their lives to the exploration of its mysteries. These might include prophecies, the mysteries of creation and various orders of beings in the Hidden World (e.g. can angels fall?), the Divine Wisdom inherent in nature, divine emanations, and the annihilation of the self. A few become obsessed with relics such as the Seal of Tabitha and the Chest of Tranquility. Their pursuit of these mysteries, as well as the quality of their performance typically allows them to draw sizable crowds when arriving at a new city (though some insist on performing only for the members of their order, feeling that performing in front of undifferentiated crowds debases the mysteries they pursue). Compared to most Rawi, the Shu'ara do tend to leave behind the largest groups of dedicated disciples. The most accomplished and renowned Rawat today are probably Shu'ara like al-Walid (though he himself has denied that he is a Rawi at all). Mechanically, the Shu'ara are identical to Lore Bards.
Sahir (Sorcerer)
The Sahir is the practitioner of sihr - magic properly speaking. The term itself seems originally to have referred to the early dawn period, where things could not be clearly perceived. The association of this and other liminal times and places with the veiled, with illusion and trickery, and ultimately, with Magic, is ancient, but with the advent of al-Khud, it acquired the quality of being suspect - illicit power and knowledge derived from the Alam al-Ghayb that God had forbidden. Detractors charge that God did so out of fear that humanity's power would grow too great, but believers assert that God does not fear being challenged by humans, and he has declared sihr as forbidden because its use is destructive for humans themselves.
At the same time, it is also true that God created the Alam al-Ghayb, no less than the Alam al-Shahada. As testified by a great many scholars and mystics, the Alam al-Ghayb, separated from the Visible World by a barrier called Mount Qaf, is porous, which means sihr is continually leaking into the Alam al-Shahada. The prohibition against magic exists because magic exists and is available, which means that it exists and is available because God wills it so. And this means that its existence is a test, one that most people pass in their striving to live a righteous life. But the leakage of magic persists, and is in fact the most common way of being exposed to it - more common than summoning entities from the Alam al-Ghayb to make pacts with them, and more common than accessing it through ritual and reason (as do scholars). The Sahir is the most common practitioner, which is why the name itself designates the practitioner of magic generically. As to why so many sorcerers who did not necessarily choose this gift, exist, many point to the existence of divine curses that sometimes affect whole lineages, for gross transgressions (like the Banu Aad).
Those touched by sihr are often born with identifying marks - in a caul, with certain birthmarks, webbed hands or feet, extra digits, scaly skin in places, etc. Such births are typically noted, and the child is watched carefully to see if they develop any propensity for magic. Being born with such signs is not in itself sinful, and such a person may be tested to see if they will atone for the sins of their people. Practically, they do often have to be hidden away behind closed doors, or with distant relatives, to protect them from popular superstitions. Some give such children to be raised by mystic saints. In certain instances, the birth of such a child is actively anticipated by both the powers that be and elders within the sorcerous clan. They seek to secrete such a child from harm, allow them to grow and learn, but sometimes, if associated with a particularly earth-shaking prophecy, to kill them before it comes to pass. Rumor has it that certain rulers have whole harems filled with sorcerous children. In other instances, sorcerers are born at particular times - during an eclipse or particularly violent storm, around the time a monstrous creature died, or was born. Some are infused with sihr during a dramatic event - a bout of madness, extreme violence, or an intense sexual experience. Those sorcerers may be harder to find and track. Those that survive their childhood may be taken by relatives or other guardians to faraway places to allow their talents to blossom. Some wander into the Alam al-Ghayb, and remain there for extended periods. Unlike the warlocks, those that remain (or return to) society try to maintain a low profile. Unlike the latter, they are less likely to pursue pure power, and more likely to try to unravel who they truly are. In that light, the Musakhir's deliberately flashy ways are seen by those born with the gift as unnecessarily risky.
Class Features:
Hit Points/Hit Dice: As Sorcerer
Proficiencies: As Sorcerer (but no light crossbows)
Equipment: As Sorcerer, but eliminate the first option (light crossbow and bolts or simple weapon), and make the last option two daggers or one simple weapon
Level Progression: As Sorcerer, but see hemomancy below.
Hemomancy: A Sahira's power source is in the blood. For each sorcery point used, she bears the cost by taking 1 hit point of necrotic damage (by cutting themselves, nosebleeds, etc). It is possible to transfer this cost to others as long as they voluntarily accept to bear it (the offer and acceptance are free actions).
Al al-Anqa (Phoenix Sorcerer)
The Anqa, also known as Simurgh by the Tat, Konrul by the Kushti, Phoinix by the Yunani, and a myriad other names, is said to have been the pinnacle of Creation. The brightest, wisest, most beautiful and most compassionate creature, she is said to have been born with the first sunset, and soared toward God. Those who beheld it were overcome with wonder, and turned their hearts toward al-Wakim. Scholars differ with regard to what happened to the Anqa subsequently: some say she became prideful, and was exiled to Mount Qaf, or another remote and secluded location. Others say that she burnt up in her wrath and pride, only to rise again. Those who hew to the latter opinion allege that the Anqa has witnessed the destruction of the world three times, or perhaps more. Whether anything survives such destructions is uncertain, but the Anqa does produce offspring, perhaps so they can seek redemption and escape the curse of rebirth. Her fledglings come in a variety of shapes and sizes, but though primarily avian, the Anqa does combine features of other types of creatures, and is said to suckle her young. There have been claims that humans who have been abandoned by their parents (likely because of a prophecy made when they were born) are nursed and aided by the Anqa before finding their way back to the Ghayb al-Shahada. Some are born to parents who have been granted one of Anqa's feathers. Those who survive to adulthood and are of a scholarly disposition look into their origins, and the origins of those like them. A prophetic poem written by Warda of al-Azmarad - the most famous member of the Anqa family (and a Sufi as well) - suggests that when 30 scions of the family find one another and collectively kneel before God, the Anqa will be reborn, and will find redemption. Whether this is true or not remains a matter of speculation, as there have not been 30 such Sahirs living simultaneously, though they themselves, as well as their detractors, are always on the lookout for them. Members of the al al-Anqa are identical to Phoenix sorcerers in all particulars save the following: when using Mantle of Flame, your eyes may glow with divine radiance rather than as hot coals. Secondly, when using sorcery points (hemomancy), you or your proxy sustain fire damage rather than experiencing blood loss, and become covered with blistering sores if the damage becomes severe.
Al-Safiun (Divine Soul)
The Taweeth and the Commentaries tell the story of two angels, named Harut and Marut, who challenged al-Wakim regarding humankind's wickedness, and who were in turn sent to the Visible World as a challenge to see if they could do better. There, the story continues, they committed various sins, including siring progeny and teaching magic to humankind, and as a result, they could not return to Paradise. Orthodox Turathi jurists find this tale nonsensical, as angels do not have free will, and therefore, cannot fall. They understand the tale as referring to kings, not angels. Adherents of the Majus Faith, as well as certain Nasabi mystics, disagree. Not only did fallen angels teach sorcery to humans, but they also sired lines of descendants (the perizadeh, or aasimun). With time, the divine light within those many generations removed from the progenitors weakened, and they became no more than humans with some latent potential for sorcery. Nevertheless, their angelic nature does prompt them toward seeking redemption, as is the case with Harut and Marut. Some strive to lead saintly and exemplary lives so as to arose no suspicions of being sorcerers, and rekindle the divine light that would ultimately lead them back to God. With time, they tend to gather groups of admirers and supporters around them, becoming something close to Sufi pirs (though the existence of worshipful followers create temptations, and attract the attention of authorities and jealous rivals). Some of these 'divine souls' break with the established order, which they regard as hopelessly corrupt, and initiate revolutionary sects of their own. Their chief aim is to lead all people back into the light, to teach all of them to recognize the divine spark located in each one of them. One such movement - the Pure Ones was led by a large number of al-Safiun - the Perfects who led groups of lay followers (see Aahd at-Tahir above). Unlike Musakhir Perfecti, who are called to their path (likely by masters who themselves belong to an angelic bloodline), the al-Safiun are born to it. They often regard the Celestial Pact warlocks as charlatans and usurpers - the true reason for the Pure Ones' persecution. And persecuted they are, especially in neighboring Alfari lands, but among the Khudi as well. Like the Aahd at-Tahir, the al-Safiun strive to break the bonds of their earthly prison by eschewing carnal activities like sex and the consumption of meat. They also tend to shave their head. Otherwise, they are like Divine Soul sorcerers in all respects, but when using hemomancy (sorcery points), their visage loses its radiance or becomes careworn.
Al-Sakrat (Aberrant Mind)
The al-Sakrat are probably the most idiosyncratic of all Sahara, and likely lack a singular origin. The most common origin theory for the al-Sakrat stipulates that certain people became attuned to the whisperings of jinn, known as waswas. Being able to hear the waswas and to divine patterns in it likely means that an individual has already become possessed by a jinn, although some scholars maintain that jinnasi are particularly susceptible to them. Certain works maintain that the infamous Abd al-Azrad was in fact one of the al-Sakrat - the Intoxicated, who heard the howling and clicking of the jinn that others simply dismissed as nocturnal insect sounds. Others maintain it is literal intoxication that leads to one becoming al-Sakrat, which helps explain the Taweeth's prohibition against consuming intoxicants. Others still contend that the madness that afflicts the al-Sakrat results from near-death experiences, which generate similar disorientation in those who have suffered them. Another story suggests that men who become al-Sakrat have suckled on the breast of Umm al-Subyan - a particularly potent female jinn. The attempt to corrupt or mislead people may constitute the age-old jinn wish to be recognized as gods. Some ulama have produced investigations that assign the names of deities from the Age of Jahiliyya - notably Anzu, Pazuzu, Uzza, Hubal, Humbaba, Mot, and Dagon. Whatever the case, those exposed to the 'whisperings' over the long term tend to display physical features of such devastation - they are emaciated, gaunt, disheveled, unkempt, afflicted by sores, or perhaps with bizarre features (like extra eyes, limbs, etc.) that are not necessarily visible to others. Unlike many other Sahara, The al-Sakrat tend not to gather followers around themselves, as they generally end badly - either succumbing to irredeemable madness, or, as in al-Azrad's case, being torn apart so that the possessing entity to reemerge. Some who have not become powerful enough to threaten others around them are said to be Majnoon, afflicted by divine madness, and are left to their own devices. At the same time, their ability to constantly project telepathic messages to other people may result in their exile, or worse. The al-Sakrat are identical to the Aberrant Mind sorcerers in nearly all mechanical particulars, but the damage from using hemomancy (sorcery points) is psychic rather than necrotic. Each time the hemomancy is used, the player of an al-Sakrat rolls a d20. If a "1" results, treat the result as equivalent to being subjected to a critical hit that deals psychic damage.
Banu al-Awasif (Storm Sorcerer)
Among the more common sorcerous bloodlines in al-Alam al-Wasat, the Banu al-Awasif is not literally a 'house', as its name implies, but those who belong to the bloodline do accept a certain kinship with one another. Sorcerers of this bloodline claim to descend from some of the most prominent djinn - Sakr (the Falcon), al-Ahmar (the Red One), Queen Bilqis (a powerful female djinn). Some claim to descend from Iblis himself (though most scholars regard him as an ifreet and not a djinn). These days, djinn are rarely directly involved in directly siring or birthing the sorcerers of the Banu al-Awasif, though they are often present as 'midwives' both during birth and during adolescent transformations - during thunderstorms, sciroccos, monsoons, and shamal winds. Those who are born during desert storms like sciroccos are often confused with the al-Sakrat (the name of whose seminal book - al-Azif - refers to these same winds). Families who claim descent from the djinn sometimes vaingloriously proclaim this fact (which sometimes results in problems for the family). There are also significant rivalries between the various sub-bloodlines - everyone proclaims their progenitor - real or imagined - as the greatest. Nevertheless, those born into the Banu al-Awasif often find gainful employment in port cities - as navigators or sea captains, or as war mages. Some have had such great success in these capacities that they find patrons among various rulers and magnates. But the most powerful of these sorcerers tend to retire to out of the way places - uncharted islands, mountaintops, desert fastnesses - where they may develop their powers and commune with djinn unimpeded by mortal authorities. The Banu al-Awasif are identical to Storm Sorcerers in nearly all mechanical particulars, except that the damage accrued from using hemomancy (sorcery points) is thunder or lightning (DM choice) rather than necrotic. When these sorcerers gain the Wind Soul feature at 18th level, you are instead flung in a random direction (including upward) 10 feet for every sorcery point expended.
Sulalat Bahamut (Stone Sorcerer)
According to the most authoritative Alim, the world is borne by an angel without a name who stands on the back of the Cosmic Bull Kuyuthan with a thousand eyes, who in turn stands upon the Bahamut - the fish or whale that floats on the surface of the Primordial Ocean. The angel, loyal to al-Wakim, never questioned the task God had assigned to him, but straining under the weight of the world, he shed tears that fell into the ocean. The fallen stones became inert - the hearts of mountains, or of the First City that Never Fell - but they retained memories of the structure, form and duties that God assigned to them. Those born near such hearts - in deep caves, near foundation stones, the cornerstones of ancient temples (especially in the Land of Myr), tabuts, or perhaps even the Emerald Tablet or the Salb itself. Others are said to be born during the opening of sinkholes, rockslides, or even earthquakes - times when the nameless angel strains and shifts under his weight. It should be emphasized that this sanctioned explanation of the ulama - and for this reason, Stone Sorcerers tend to be somewhat better regarded than other sahirun. Indeed, many of them are actually born into families of authoritative individuals - especially those holding religious positions. Most (but not all) who claim to belong to this bloodline call themselves the Sulalat Bahamut - the Lineage of Bahamut. They claim that the stones mentioned above were actually the seed of Bahamut that sank under the primordial waters. A somewhat smaller group claim that the seed is actually that of Kuyuthan. Many of those in the Sulalat Bahamut have close relationships to Daonun (the 'earth jinn'), which leads detractors to stipulate that these are their true progenitors. There is a degree of rivalry between sorcerers claiming these various lines of descent. Whatever the case, these sahirun generally experience their transitions (or the first manifestation of their powers) during uneasy dreams. They often grow up as pillars of the community, or perhaps guardians of shrines housing the sacred stones just described. Otherwise, the Sululat Bahamut are identical to the Stone Sorcerrs, with one difference: when husing hemomancy (sorcery points), they take force damage rather than necrotic damage.
Sulalat al-Tannin (Sea Sorcerer)
The Tannin are crocodilians, sea-serpents, and various other water-dwelling monsters, but the Lineage of teh Tannin are commonly descended from marids - known as the most powerful and most willful of the jinn. The origins of individual members of this lineage are varied - some are literally descended from aquatic jinn that engaged in intercourse with humans and other mortals, others are mysteriously left in seaside (riverside, lakeside, etc.) dwellings as babies, some have their abilities awaken after nearly drowning and being washed ashore, and others still tell tales of awakening powers after they fished a genie bottle out of the water. Various marids are cited as progenitors of Sulalat al-Tannin bloodlines, including Barqan ibn Fatur, Maymun al-Nuqh. Some also claim al-Ahmar and Sakhr as progenitors, though others insist their descendants belong to Storm Sorcerer bloodlines. A few pompous Sea Sorcerers claim descent from Tiamat - the rumored mother of all serpents from the ancient world. Obviously, many scions of these bloodlines live their lives close to water, engaged in water-based pursuits - fisher people, sailors, pirates, seaborne merchants, and pearl divers. Some become professional treasure-hunters, helping people seek out sunken treasure or, indeed, genie bottles that are reported near a particular shore. As their progenitors, they tend to be overbearing, willful, and dramatic, though they are often knowledgeable about many things, especially regarding secrets that lie beneath the waves. It is rumored that some of them plan to destroy Bahamut, so as to re-found the World Order. Some even claim that their powers derive from having eaten of its flesh. Those that take such tales seriously, or perhaps know other secrets tend to return to the sea for good as they grow in power (though some pass through the barrier of Mount Qaf to haunt the seas of the the Alam al-Ghayb. In all respects, the Sulalat al-Tannin are identical to Sea Sorcerrs, but when they use hemomancy (sorcery points), they take necrotic damage (like most sorcerers) that makes them resemble drowning victims.
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Sani (Artificer)
The wise make a distinction between two types of knowledge - the theoretical (nazari) and the practical ('amali). The former deals with the search for Truth for its own sake, through revelation, as well as philosophical or naturalistic inquiry, while the latter is oriented toward the application and manipulation of abstract knowledge, as well as useful production on its basis. The latter is the domain of the ulama (discussed above), while the latter is the province of the sun'a - outstanding practitioners of particular, especially highly skilled and rare crafts. The ulama, as already noted, generally avoid charges of sorcery by practicing (or claiming to practice) natural magic - the study and application of natural laws established by al-Wakim, as opposed to trafficking with jinn and other dubious intelligences. The sun'a, who often either work with particular ulama, or at least become familiar with aspects of their work, can also steer clear of accusations of sorcery, especially given the practical applications of their creations, and the patronage provided them by rulers and powerful magnates. Nevertheless, given the dramatic effects of their artifices, and their widespread fame, the sun'a should still exercise caution, because petty jealousies afflict al-Alam al-Wasat no less than other worlds. And in practice, the most prominent sun'a are often involved with rather unsavory partners - suppliers of gems and crystals, purveyors of drugs and magical bric-a-brac (often looted from ancient gravesites), and indeed - out-and-out sorcerers - that they should still exercise caution.
Most sun'a originate from relatively humble backgrounds - the most well-to-do typically come from established crafting families. Others may be servants or slaves of magnates who always seek to get their hands on mechanical and other wonders with which to advertise their status to their peers. Some start in small private workshops, where they demonstrate exceptional skill at an early age and attract the attention of highly specialized artisans such as jewelers or apothecaries, while others are involved in large public works projects - hydraulic works, large construction projects, or with military engineers. Some begin as staffers in a hospital (bimaristan), as engravers, or perhaps even scholars' assistants at the Bayt al-Hikmah. Some might begin as runners for established sun'a - procuring precious materials from the four corners of al-Alam al-Wasat.
The sun'a are typically organized into Mihan - trades or professions, even if in practice they can be found working in enterprises of various sizes and types of organization. Three types of sun'a are commonly found in al-Alam al-Wasat - apothecaries (Attarun), engineers (Muhandisun), and builders (Mimarun). Particularly prominent sun'a include the Banu Musa - an enterprise founded by three brothers who gained fame producing clocks and automata for prominent rulers, ibn Mukhtar - a still living apothecary from Qarthayam who claims to have compiled a cornucopia of thousands of herbs and medicinal substances, and produced the Elixir of Life, and Talhama the Bronze-handed - himself an automaton from the Age of Ignorance, who reputedly built a whole city underneath desert dunes. The angels Harut and Marut - mentioned above - are also rumored to have been artificers of great power.
Class Features:
Hit Points/Hit Dice: As Artificer
Proficiencies: As Artificer
Equipment: As Artificer
Level Progression: As Artificer
Attar (Apothecary)
The Attarun are trained as apothecaries, though they are often confused with the scholarly practitioners of al Kimya, with whom they often collaborate. They begin as apprentices in alchemist shops or orderlies at bimaristans, at least until their talents become fully manifest. There they come into contact not only with scholarly alchemists, but also physicians, with whose work they often gain a passing familiarity. From there, they may move to oversee herbal gardens, or providing doctors, scholars and Sufis with materials such as quicksilver, verses from particularly valuable copies of the Taweeth, or perhaps even pieces of binding from mummies buried in ancient Myrian tombs. The most prestigious among them either gain a large clientele and establish their own shops, while others go on to serve at charitable foundations (including hospitals), at the courts of magnates, or simply in households of the well-to-do. Those who reach the height of fame and fortune sometimes adopt pompous-sounding titles like Ṭabīb al-Maʿdan (Physician of Metals), Muʿālaj al-Sirr (Healer of Secrets) or Mutakhassis fī al-Istihāla (Specialist in Transmutation). These are typically engaged in learning to speak to plants (to glean their secrets) and burning away their shadows (to remove base, impure elements on route to finding their quintessence). This often brings them into contact with typically forbidden substances - alcohol (used to distill essences, and in other alchemical work) and various drugs, such as lotus, opium, and hashish. Given the temptations, Attarun frequently turn to the abuse of these substances, though given the high demand for their products, the violations of the law rarely result in real punishment. The most famous practitioner of burning away shadows is of course ibn Mukhtar himself - the Qarthayami Attar who is rumored to have the world's largest herb garden of plants he collected from all over al-Alam al-Wasat. The burning away of shadows and base elements were reputedly the reasons he was successful at producing the Elixir (Miḥnat al-Ikhsīr). It is not clear who has imbibed this Elixir - rumor has it that ibn Mukhtar himself has, but it is said that the Caliph is trying to lure ibn Mukhtar to Shahrinoor. His Compendium (Kitāb Iḥrāq al-Ẓill) is one of the most sought-after books in the world (lots of incomplete forgeries circulate as well). In almost all respects, the Attar is identical to Alchemist Artificers, but those who enter this Mihna may opt to exchange proficiency in Thieves' Tools or Tinkers' Tools for Herbalists' Tools.
Mimar (Builder)
The craft of the builders is an ancient one, with trade secrets and mysteries going back to antiquity - the Towers of Myr, and the House of Prostration of Queen Tabitha; Trained in practical arts such as masonry and architecture, Master Mimarun are also keepers of ancient mysteries such as Sacred Geometry and the Art of Memory, encoding sacred verses of the Taweeth into spatial ratios. It is not clear whether they have taught these to certain high-standing members of the ulama, or whether certain scholars have indeed re-taught these to high-standing artificers - both sides claim to be guardians of an unbroken tradition. As the most ancient of artificers, the Mimarun tend to come up through more formal and more hierarchical structures - probably closer to 'guilds' than other professional structures in al-Alam al-Wasat. Formal masters train apprentices, teaching them tricks of the trade as well as its mysteries, which are to be closely guarded and not shared with outsiders, as they provide insight into God's hidden order, which must not be profaned by the uninitiated. As the demand for builders is high in Khudi cities, many competent builders get poached by the wealthy and by rulers, but breaking free of guild structures results in a certain amount of leakage of secret knowledge. There are rumors that Mimarun secrets have become known to dubious groups, such as the Hashisheen and at least one order of invading Fargun knights. In addition, some Mimarun have become seduced by the siren call of Irem - the ancient City of Pillars. This brings them into contact with even more unsavory characters, such as the al-Sakrat sorcerers. Rumors of Mimarun building cities undernet the desert suggest that some are engaged in building replicas of Irem. But whatever the case, the most renowned Builders are typically engaged in the erection of new Houses of Prostration, which tend to be commissioned after a new ruler ascends to power, or wins a great military victory. Some are buried among their creation in accordance to rituals of Sacred Geometry - it is said that their very souls are now inscribed into their creations. They are venerated as saints, but rumors persist that some will awaken when the time comes.
Mimarun features:
Mimarun spells: the following count as artificer spells for you. They are always prepared, and don't count against the number of artificer spells you prepare.
3rd: Arcane Weapon*, Magnify Gravity***
5th: Locate Object, Spike Growth
9th: Galder's tower****, Magic Circle
13th: Fabricate, Private Sanctum
17th: Passwall, Wall of Stone
* - UA spell*** - Wildemont spell**** - Lost Apparatus of Kwalish spellBreaking the Ground (3rd). You learn the Mold Earth cantrip, and you can cause more than two of the non-instantaneous effects to be active simultaneously. If you already know it, you can learn a different cantrip (the augmented features still apply).Opener of Ways (3rd). Your acumen for getting around in complicated structures is unrivaled. You can add double your proficiency bonus to Intelligence rolls used to identify the origin of stonework, to locate hidden portals/secret doors, and to know which way North is.Memory Palace (3rd). You can call up a mental structure which you use to organize information and trigger memories. If you take a short rest meditating within such a structure, you can recover artificer spell slots equal to half your artificer level (rounded up). You cannot enter the memory palace more than once before having to finish a long rest. When you emerge from the palace, you are also able to exactly recall something you have heard or seen within the past month.Tabut (5th). You can use an infusion to create a box that, upon a command that requires an Action to utter, expands into a Folding Boat, albeit one that can comfortably hold 1 person per each artificer level you have attained. The box can also expand into a cart having the same capacity. The raw materials for the box cost a minimum of 250 dinars. Lastly, an untransformed box can also carry a concealed scroll with 99 names of God. Upon the utterance of a command word that takes an action to speak, it can either cause 4d6 radiant damage to all designated creatures within 30 feet, or affect them with a Bestow Curse spell. Once having done so, the kivotos cannot be used in the same way again until the tektonas finishes a long rest.Markaba (9th). The tabut can be turned into a war chariot. When used in cart form, it acquires 18 AC, and 100 HP, and a speed of 15 feet/round (it can move under its own power). If you are operating the chariot, you can use a bonus action to retract a mechanical claw As a bonus action, you can cause it to retract a claw that rolls one attack, modified by your proficiency bonus and INT modifier, causing 4d6 bludgeoning damage if it hits, and requiring the target to succeed against your spell save DC, or become grappled. A grappled target continues taking the same damage until they have freed themselves. An additional attachment is a ram that can cause the the same damage to a structure (like a gate or a wall).Horizon (15th). If inside a building of your construction or one that you have magically summoned, you can cast a Gate spell. Once you have done so, you cannot do so again until you finish a long rest. For each additional time you use this feature within a week of the previous opening, there is a cumulative 10% chance that an extraplanar creature will be step through the gate.
Muhandis (Engineer)
The Muhandis typically comes out organizations involved in various types of public works (e.g. hydraulics) or warfare. The latter are designers of hydraulic systems, siege engines and fortifications, and mining operations. Typically, they are employed by rulers and municipalities, though some may be employed privately (by magnates, e.g. to build traps to protect treasure houses). and sometimes, in small mechanics' workshops. Some of the most clever are also involved in building time-keeping devices - important work that is patronized by religious charitable foundations, but also by rulers. A few of these have begun to produce clockwork automata. Ostensibly to display the prestige of a particular magnate, the design these automata are rumored to incorporate mystical ratios, supposedly to enable them to actually come to life. The religious implications of this are obviously profound, but no major legal opinions on it have been rendered yet. But it is perhaps no accident that some of the most renowned engineers have associated themselves with established Sufi Orders, which provides them with a degree of protection. The angels Harut and Marut are commonly scen as patrons of such 'mystical' artificers. The Banu Musa - a workshop of three legendary brothers in Shahrinoor, is a clockmaker's shop that has evolved into a religious foundation run by their descendants. They produce specialized equipment for scholars at the Bayt al-Hikhmah, and as payment, are granted access to some of the ulama's most prized tomes. It is widely suspected that upstart Muhandisun, who are tempted by easy wealth and fame are willing employ their talents for the Old Man of the Mountain, or Fargun knightly orders. Often, when they seek their employ, they take rare books from the Bayt al-Hikmah with them as extra incentive. In recent times, some Muhandisun have attempted to apply their automatons in military operations, but so far, only on a very small scale.
Muhandisun function as Battlesmith Artificers mechanically, but with the following distinctions:
1. Artificers who intend to adopt this archetype may exchange either the proficiency in Thieves' Tools or in Tinkers' Tools for one with Mason's Tools.
2. The following Muhandisun spells count as Sani spells for you, and are always prepared include the following (replace the Battlemaster spells with these):
3rd level: Shield, Tenser's Floating Disk
5th level: Knock, Minor Golem*
9th level: Haste, Tiny Servant
13th level: Summon Construct, Conjure Minor Elemental
17th level: Animate Objects, Golem
* - Lukomorye spell
3. Spellcasting - general. Spells with a range of Self can be cast on the automaton instead as long as you are within 30 feet of it when casting the spell.
4. Upon entry into this specialization at 3rd level, Muhandisun do not gain the Battle Ready feature. Instead, they acquire the Peerless Engineer feature, which confers the following advantages:
a. They are good at finding True North, and may make Survival rolls to determine direction with advantage.
b. They always know the number of hours left before the next sunrise or sunset.
c. They can make Mnemonics rolls to recall anything heard or seen within the last month with advantage.
d. They may add your half of their Intelligence modifier (round down) to the Might of the Master feature of your automaton (Steel Defender), - i.e. not to your own attack and damage rolls.
5. The Extra Attack Feature gained at 5th level may be used by your automaton (Steel Defender), not by you.]
Sufi (Mystic)
The Sufis are religious mystics who pursues a direct experience of the Divine, which they regard as more authentic than simply observing the various rituals and prayers of al-Khud. This does not mean they reject these - far from it. They strive for total annihilation of the Self (fana) and total submission to al-Wakim, which ultimately, is the purpose of al-Khud as a religion. But the Sufis expand on the rituals that are meant to be universal, and follow paths that are meant to be trodden only by a few - until one learns how to guide others. They strive for mystical union or at least insight, which might be hidden or encoded in lines of the Taweeth, or in hidden recesses concealed from normal understanding by the veil of Mount Qaf - in the Alam al-Ghayb - the Hidden World. It is well-known that the Alam al-Ghayb is the domain of jinn, trafficking with whom is forbidden as sihr - sorcery. The Sufis say that it is also the domain of God's messengers - the angels - also typically invisible to the naked eye. In any event, unlike warlocks or sorcerers, the Sufis say they do not seek power, but to perceive reality as God does. The Ulama say that only the Alam-al-Shahada - the Manifest World is accessible to the human mind and human action, The Sufis answer that al-Wakim is present there as well, in the form He is beheld by His angels, and those humans who seek can sometimes catch glimpses as well. God, they say, is ultimately not accessible to human reason, but may be beheld as a hidden truth (batin) by mystical insight - through chanting (dhikr), virtuoso musical performance, or ecstatic trances achieved through dance, drugs - or sex (it is these latter practices that often put Sufis at odds with qadis and other exoteric authorities).
The Sufis say that what they practice is neither sorcery, nor the 'natural magic' of the Ulama, but Ma'rifa. -a secret gnosis by which they lift the Veil and channel God's power, which manifests itself as Karama (miracles) and Lamahat (fleeting illuminations). Like priests among the Alfari, Sufis do not take credit for the miracles or illuminations, which they characterize as examples of God's mercy. Most claim to be guided by futuwwa - a set of strictures that are somewhat analogous to chivalry, but also emphasizes eschewing anti-social and impious behavior. To make themselves worthy of it, they engage in spiritual practices - chanting, prayer, meditation, fasts - they eschew shortcuts such as dealing with jinn or memorizing effective formulae. Unlike sorcerers and warlocks, they are typically not themselves secretive - in fact, they tend to be welcoming to outsiders, and gather large followings when they can (which makes it more difficult to accuse them of heresy). The greatest among them are venerated as saints in their lifetime, or perhaps even a Qutb - a Pole of the Age, or a hidden axis around which the world turns. Though they never claim this for themselves, the founders of the various Sufi paths (tariqat) are commonly recognized as such.
Though they may start as eccentric loners, hermits, or dervishes taking to the road, Sufis are typically organized into such tariqat or zawiyas (also silsilas or tekke) These might be organized as schools or workshops, though sometimes they are set up as charitable foundations (waqfs), or be centered around private homes or the burial site of a saint. Some Sufis are itinerant dervishes, traveling from city to city (but typically with access to lodging from those who belong to their order). Most of the adherents of a particular tekke are not themselves members of the Sufi class, but rather are lay followers who engage in some of the lodge's activities, such as chanting. They may provide assistance to the Sufis, they may observe them in their holiness, but are not typically considered Sufis themselves. A few may belong to classes that are widely seen as illegitimate (but who use the tekke for protection). Both men and women might belong to a zawiya, though they tend to be segregated by gender at actual meetings. The lead Sufi of a lodge is referred to as a Sheikh or a Pir (among the Tat). Prominent sheikhs are assigned faux titles such as Nujaba (nobles) or Naqaba (leaders), but the highest are the Badal (substitute) - of which there is a limited number with mystical significance in each order.
Class Features:
Hit Points/Hit Dice: As Mystic
Proficiencies: As Mystic, but Saving Throw Proficiencies are Charisma (note change) and Wisdom
Equipment: As Mystic, but eliminate all weapon choices, and replace with a) dagger or b) any simple weapon. Note, however, that distinct tariqas have additional weapon proficiencies
Level Progression: As Mystic
Psionics: Heretofore referred to as 'Ma'rifa' (Secret Gnosis)
Talents: heretofore referred to as Lamahat (Fleeting Illuminations)
Disciplines: heretofore referred to as Karama (Miracles)
Psi Points: heretofore referred to as Baraka (other terms where appropriate)
Psionic Ability: Charisma (not Intelligence, unless otherwise indicated)
Mystic Quirks: See individualized tables of quirks for each of the Tariqat
Kubrawiyya (Path of the Unveiling)
Though recently formed, this Sufi order regards itself as the crowning achievement of Khudi mysticism. It is the most scholarly, most occult, and most magical of the Sufi paths. They trace their spiritual descent to Baha himself, of course, but by way of his direct descendants (and key figures within the Nasabi faction). The actual founder of the order, Shaykh Nur al-Basir, resided in the great cities oasis cities of the northwest before his untimely martyrdom at the hands of the invading Kushti nomads (his disciples say he fell while engaging in hand-to-hand combat with the invaders). Nur al-Basir had his first visionary experience while in the Land of Myr, where he then turned to the study of ancient dream interpretations that were written in languages that people long ago lost the ability to interpret.
Progress along this path usually begins with very intense mystical experiences - seeing intensely-colored lights, angelic beings, visions of the future, and realms beyond the veil of Mount Qaf. They claim that as al-Khud is an eternal religion, many of the works devoted visions, dreams, and other worlds written in the Age of Ignorance were still inspired and illumined by al-Wakim. It is for this reason that traditions similar to that of the Kubrawiya are found among other faiths - they have all read the same ancient scrolls. Among the Tabuti, they are known as the Mukabalim, who claim preserve ancient Myrian wisdom in a book they call the Qabbalah. But while the Qabbalists record in mystical charts that reveal divine emanations (called sefirot) and their correspondences in the body and among the stars, practitioners of Kubrawiya say that you can't cut up God in discrete pieces. Rather, they are calligraphers who write and meditate upon God's divine names, or draw up geometric patterns that they meditate on to derive hidden meanings. In this way, they avoid undue attention from legal authorities, who generally find such occult activities highly suspect. Kubrawiya Sufis do often learn from Qabbalists (and other mystics) and vice-versa.
Despite its recent origins, the Kubrawiya path is among the most structured, and fastest-growing. Nur al-Basir is known as the 'manufacturer of saints' - pupils who sat it his feet in the scriptorium (or at the feet of his numerous pupils). They tend to cluster around libraries collected by departed saints, as well as certain madrasahs and Houses of Wisdom, and are often on the staff of such institutions. Their abodes and workshops tend to encode secret knowledge - not only in their books, but in the architectural design, color and design patterns of tiles, and mystical talismans they create. Thus encoding occult secrets represent challenges for pupils as they make their way in their vocation, but it also makes it more difficult to accuse them of heresy. They also excel at poetry, which often describes their meditative practices and mystical experiences, masked as heroic tales and love letters. They also dabble in alchemy and astrology.
Kubrawiya Mystic Quirks
Your eyes are rarely still.
You often stare past people, into shadows, reflections, or empty space, as though tracking movements others cannot see.You avoid direct sunlight whenever possible. Bright, unbroken light is overwhelming; you prefer dawn, dusk, candlelight, or interiors where shadows still gather.
You speak of colors that others cannot see.
When describing people, places, or emotions, you occasionally reference hues no one else recognizes or believes exist.You are disturbed by mirrors and still water.
You cover mirrors when sleeping and dislike looking at your reflection for long, as if it might reveal more than your face.You hesitate before naming things.
You often pause before speaking names—especially of people—believing that naming fixes what is meant to remain veiled.You sometimes shield your eyes during moments of revelation or violence.
Not out of fear, but as if something else is watching through them at such times.
Bonus Disciplines
At first level, you learn two additional Psionic disciplines of your choice, from the Awakened Mystic Discipline list.
Kubrawiya Scholastic Training
At first level, the initiate of the Kubrawiya Order may select two bonus skills to learn, from the following list: Arcana, History, Literacy, Insight, Investigation, Perception, Religion.
Recitation of the Divine Names
At 3rd level, through disciplined recitation and contemplative focus, you momentarily attune your perception to what is veiled from ordinary senses.
You gain the following options:
Unveiling Focus: By spending a Baraka point, you may use a bonus action to make an Investigation check to discern illusions, detect illusory terrain, objects, or creatures, or to locate hidden doors, passages, or extradimensional portals. You make this check with Advantage. The effect lasts until the end of your next turn.
Reading the State of the Heart: By spending a Baraka point, you may use a bonus action to make an Insight check to assess a creature's emotional state (fear, resolve, hostility, confusion, serenity, etc.). You make this check with Advantage. The effect lasts until the end of your next turn. This feature does not reveal thoughts, memories, or intentions, and does not function against creatures immune to being charmed.
Anchored Awareness: When you make a saving throw against an illusion or charm effect, you may spend 1 Baraka point as a reaction to gain advantage on that saving throw. You must decide to use this reaction before the result of the save is known.
Mystic Scholar
At 6th level, you gain a limited ability to cast spells. You learn the Write spell, and may use it to inscribe three spells into a spellbook. The spells thus inscribed are subject to the following limitations:
- They can come from any class spell list, but they must be available in written form, and they cannot exceed to Kubrawiya initiate's level in spell level (rounded up);
- They are limited to Abjuration, Divination, Illusion and Conjuration (but not Summoning) schools
- When you gain a level in this class, you may replace one spell in your spellbook with another;
As a bonus action, you can spend Baraka points to create spell slots that you can use to cast these spells, as well as other spells you are capable of casting. The spell slot remains until you use it or finish a long rest. You must observe your psi limit when spending psi points to create a spell slot.The psi-point cost of each spell slot is detailed on the table below:
Slot Level Baraka Cost
1st 2
2nd 3
3rd 5
4th 6
5th 7
Intelligence is your Casting Ability for these spells.
Unveiling the Hidden Domain
At 14th level, you may spend 7 Baraka Points to use an Action to enter a hidden realm in the Alam al-Ghayb. The realm initially has the characteristics of a Demiplane (as per the spell of the same name). However, it can be enlarged by an additional 10x10 foot square by spending an additional 13 Baraka points. Returning to the same realm requires using an Action and spending an additional 7 Baraka Points (the realm is typically unchanged when you return, assuming there is no reason for changes to have taken place). Remaining inside the Hidden Realm costs 7 Baraka points for each hour spent therein.
Qadiriyya (Path of Righteousness)
The Qadiriyya path, unlike that of the Kubrawiya, was established at the center of the Caliphate - in Shahrinoor, over a century ago. Its founder, Abd al-Salihin, was a servant in the household of an important judge (qadi) who showed a remarkable aptitude for learning, and became a judge and an official (Hakim) in his own right. Abd al-Salihin was as orthodox an interpreter of the law and religion as one could be - but then, he started seeing visions, and hearing the voices of the angels. After ignoring these visions for as long as he could, he finally set upon the path of the Sufi, but only after having vowed that he would cut no corners, and perform no actions that are clearly contrary to the letter and spirit of the Taweeth. He would abandon himself wholly to al-Wakim, with humility, obedience, and sobriety. Though he was not a seeker of secret revelation, opening his heart fully to God reshaped what most people regard as reality around him.
Al-Salihin's own practice, and the path he showed to his followers, centered on public preaching, calling for moral reform, charity and compassion. The path focused especially on humility, and living a simple life as the true channel to God. Disciples were rebuked for taking pride in achievements gained in their spiritual practice and miracle-working. Instead, initiates pursue a practice centered on an ascetic lifestyle (fasting first and foremost), prayer and the insightful reading of the Taweeth, and ministering to the needy. Conversely, he instituted a stringent system for ensuring visions given to his followers originated with God, rather than evil jinn. Al-Salihin also condemned secret knowledge of any kind, insisting that any Khudi could in principle learn his method (it should be noted that the order accepts more women than other Sufi paths). He also decisively rejected the notion that he had any special cosmology to teach that was not explicitly spelled out in the Taweeth. The Abode of Man is the Visible World, and any miracles would be revealed to those who abided by this limitation.
After having focused their spirit through spiritual abnegation, followers of the Qadiriyya path typically pursue the following goals. They seek positions of authority, either as jurists, legal scholars, or madrassah instructors. If unable to do so, they take to the road, but seeking a permanent center is their longterm goal. Second, they are particularly focused on helping those in need of rescue and succor - especially travelers, sailors, prisoners, and lost disciples. They are also healers of great renown, ministering not only to those who have sustained grievous wounds, but also those who are hungry and thirsty. With time, their authority grows to such an extent that their mere word can command compliance from officials, tyrannical rulers - and even jinn, which they can command to quit the Alam al-Bashar. The presence of a true Qadiriyya saint can silence even the most powerful enemies and cause them to fall silent and repent.
Qadiriyyah Mystic Quirks
- You never give a command unless you could obey it yourself.
You phrase instructions carefully, often awkwardly, to avoid hypocrisy. You eat only after everyone else present has been served.
If food runs out, you simply go without comment.You do not sit while speaking on serious matters.
Even when exhausted, you remain standing during counsel, negotiation, or rebuke.You refuse to interrupt another person, even when they are wrong.
You wait until they finish before responding, no matter how long it takes.You do not strike the first blow.
This is a personal rule, not a vow — but you adhere to it rigidly.You speak blessings aloud before offering correction.
Even mild criticism is preceded by praise, prayer, or invocation.
Qadiriyyah Juridical Training
At 1st level, you start out being proficient in Literacy and Religion. If you have these one or both of these proficiencies from a different source, you may select Investigation and/or Persuasion instead.
Ascetic Fortitude
Starting at 1st level, when you have to make CON saves again Exhaustion and lack of food with Advantage. When you complete a long rest, you may use one extra Hit Die to recover hit points than is indicated by the quality of your long rest.
Inspired Commentary
Also at 1st level, you may use the Commentary feature of the Hakim (Magistrate) class (see above). As a Hakim, you will roll your Intelligence opposed by a target's Wisdom (or Wisdom-related skill). You can use this feature once, but may recover its use after completing a short rest. At 3rd level, the number of uses goes up to the Sufi's CHA modifier score - between long rests.
Saintly Ministration
At 3rd level, you acquire the ability to Channel Divinity when you spend 1 Baraka point. Your CHA is the attribute that determines any possible saving throws on the part of any target. You regain this feature after you complete a short or long rest. Other specifications are determined by which Channel Divinity effect you select. You may choose one of the following at 3rd level, and add others at 6th and 14th levels, respectively.
- Balm of Peace
- Preserve Life
- Rebuke Jinn (Arcane Abjuration)
Fatwa (Authoritative Opinion)
At 6th level, you may use the 5th level Magistrate (Hakim) feature Authoritative Opinion when you use the Commentary feature. Targeting each creature over and above the 1st one costs costs you one Baraka point.
Al-Wakim Provides
At 14th level, you may use an Action and spend 3 Baraka points to create one of the following effects. You recover its use after completing a long rest.
- Refreshment For the Needy. You cause wholesome food and fresh water to manifest in sufficient quantity to nourish up to 12 creatures + your Charisma modifier.
- all effects of hunger and thirst are removed for affected creatures
- 2d8 + your CHA modifier Hit Points to each creature
- advantage on the next saving throw against Exhaustion within 1 hour
- This food is simple, nourishing, and unmistakably real. It persists for 24 hours
Bread of the Wayfarer. You bless up to six creatures you can see within 30 feet. For the next 8 hours, affected creatures:
- ignore difficult terrain, and the effects of exhaustion, hunger, thirst, and the effects of weather, terrain or environment that require them to make saving throws
- have advantage on CON saving throws
Cup of Mercy. Choose one creature within 30 feet. That creature:
- regains all HP
- loses one level of Exhaustion
- is no longer affected by one Disease or Poison that it was subject to prior
Rifaiyyah (Path of Divine Splendor)
Where the Qadiriyyah enforces al-Wakim's moral order, and the Kubrawiyya unveils its hidden structure, the Rifaiyyah order works to manifest God's majesty to overwhelm reality itself. It is sometimes called the Path of Annihilation, which refers not to a desire to annihilate creation, but rather, with the imperative to annihilate the self to merge fully with the divine light. Its founder Layla al-Jalali was born outside of Shahrinoor into the family of a preacher. By age seven, she had memorized the whole of the Taweeth, and by the time she turned 10, was able to attract large crowds of supplicants to the Houses of Prostration or to street corners where she preached. Her success was explained by the dramatic performances that attended her preaching - she handled live snakes, piercing her flesh with sharp objects, setting herself on fire, and other demonstrations of her piety. For these reasons, the order caught on and spread rather quickly to all parts of the al-Alam al-Wasat, despite the fact that Layla died less than a century ago.
Rifaiyyah Sufi masters place a great emphasis on learning the full Scripture in emulation of their founder, because their acceptance within the community, and especially among the ulama, is quite tenuous. The more scholarly among them say that yes, of course, the all Khudi must subordinate themselves to it, this is binding on servants only, and if the servant becomes annihilated by achieving ecstatic states, if even temporarily, the Law is overridden by their direct, unmediated merging with God. For these reasons, the dramatic effects produced by their faith and devotion are not magic or sorcery, but miracles performed by God directly. Worse, unlike the Kubrawiyya, which typically practice their disciplines behind closed doors or in the Unseen World to maintain plausible deniability, the Rifaiyyah do what they do openly, in public. Along with handling snakes and demonstrating their invulnerability to being cut, stabbed, or burned, they engage in frantic dancing, drumming, chanting, causing mass trances, eating glass, or entering the dens of wild animals or enemy camps unarmored and unarmed. This terrifies the authorities, but given the adherents' complete lack of fear and overwhelming popularity among the people, there is often little they can do.
Young Rifaiyyah preachers generally focus above all on building their following, both because it adds to their prestige, and because it furnishes them with protection. Early on, they have disciples that accompany them to every soap box and on every public procession. Ones that become established focus on establishing their own tekke, rather than moving up through established scholarly or juridical establishments. They tend to appear in force in areas and at times when society is threatened, or is actively breaking down (which makes the authorities fear them all the more), though they have on occasion caused the enemies of religion retreat in the face of their ecstatic performances. Shrines built to major sheikhs who have died tend to be among the largest in the entire Khudi world (though there are numerous reports of pupils running into a departed pir, somewhere.
Rifaiyyah Mystic Quirks
- You laugh during prayer.
You engage in minor acts of self-harm.
You frequently display signs of intoxication.
How you get there is up to you.Your volume of speech is often inappropriate.
You yell when you should be whispering, and vice-versaYour facial expressions are inappropriate to the situation.
You smile when being hurt, demonstrate disgust when praised, etc.You often sway to the sounds of musicians no one can see.
Splendrous Dhikr
At 1st level, you may use a bonus action to enter into a state of reverie in which your awareness loosens the hold of the physical world upon your body. While in this state, you gain resistance to bludgeoning, piercing and slashing damage, and receive advantage on saves against all mind-altering effects.
You may enter this state a number of times equal to your Proficiency Bonus, but you recover all uses when you complete a Long Rest.
Starting at 6th level, when you enter the Dhikr state, you also gain resistance to fire and poison damage, and receive advantage on all saves against magical effects.
At 14th level, when in this state, you gain immunity to one type of damage that you would normally be resistant to in this state for the duration of the reverie. You must decide upon the type at the outset of each dhikr. Furthermore, you gain resistance to psychic and necrotic damage along with the others. Lastly, if you are reduced to 0 HP while in this state, you may use a reaction and spend 2 Baraka points to remain at 1 HP instead.
Bonus Disciplines
At first level, you receive two bonus discplines from your Order list (see end section for the class below).
Presence of Jalal
Beginning at 3rd level, while you are in Splendrous Dhikr and not incapacitated, all allies within 30 feet who can see or hear you gain your dhikr-related saving throw advantages, as well as temporary hit points equal to your Charisma modifier. Conversely, all enemies within 10 feet of you must make a WIS save or lose the ability to use Reactions.
Ecstatic Light
Beginning at 6th level, you project an aura of resilience. While you aren’t incapacitated, each ally within 30 feet of you who can see or hear you regains additional hit points equal to your Charisma modifier (minimum of 0) whenever they regain hit points by any means. They also gain advantage on saves against poison and exhaustion if you are in range when they roll the saves.
Saints' Procession
While within 30 feet of you, any ally who can see or hear you gains resistance to being frightened. They (and you) may also ignore the effects of difficult terrain, cannot be magically put to sleep, and do not expire until failing four (not three) death saves.
Yassawiyyah (Path of the Nomad)
A contemporary of the Rifaiyyah, this Sufi path is similar in that it also seeks the annihilation of the Self, but by very different means. Unlike the former, it is based in frontier areas, especially among the Kushti. The founder, Hodja Rashid, was himself a Kushti poet from the town of Yassa (hence the name), though it was rumored that he was a descendant of the Apostle. Rashid grew up a scholar, but he left that life behind to wander among the the Kushti beyond the frontier. Here he sought out various shamans, ostensibly to convert them to al-Khud, but also to learn from them, and to seek out Friends of God and 'hidden saints'. It was on the basis of their instruction that he laid out a path of fana - annihilation. Rather than entering frenzied ecstatic states, he wandered the wilds, disciplining his body and making it used to deprivation, but also listening to the land, the rivers, the mountains, the beasts, and the stillness. His poetry explores entering this stillness, but beyond the words are many hidden meanings. At the end of his life, he retired to an underground chamber, where he contemplated his death before expiring (though some of his followers say he wanders the steppe to this day). His Kushti followers erected a mausoleum, and later, a town, on that site.
Many of the Hodja Rashid's followers are Kushti from his home area, but pilgrims have come from all over the world to learn from his disciples, and some have subsequently opened order chapter houses in other parts of al-Alam al-Wasat. Typically, a new pupil studies Scripture, music, and poetry at the feet of a master, but then inevitably takes the road. On the journey, they gradually lose their settled identity, and become socially, mentally, physically, and spiritually rootless. Losing all points of contact with the world, they wander until al-Wakim becomes their sole point of orientation. They can sometimes be found in out-of-the way caravansarais, distant auls, abandoned shrines, forest hermitages, and mountaintops. Some acquire uncanny skills with weapons, and are sought out by warriors on either side of the frontier. Such Yassawiyyah sometimes get involved in wars - abandoning areas where God's Peace prevails is also part of the fana. Most famously, they often seek out shamans to learn about the wilds and how to survive them, but also how to speak to beasts and plants, to interpret dreams and tell the future, to heal bodily and spiritual wounds, and in a few instances, how to fly to other worlds. Rashid himself is said by some to have learned the secret of immortality. He, like perhaps several of his followers, is said by some to have remained in the Alam al-Ghayb, but is also expected to return when the time is right.
Contact with various magical adepts who cannot be said to even closely resemble worshippers of a singular God does little to endear the Yassawi to Khudi authorities. However, most of them are unaware of what the Yassawi actually do when they wander the wilds, and unlike the Rifaiyyah, their transgressions against Khudi strictures typically do not occur in public, or in the middle of large cities. In addition, many of them prove useful as guides or even warriors for the Faith. Since their training has met with the approval of some legal scholars, and since they help expand the frontiers of the Middle World, they are typically tolerated.
Yassawiyya Mystic Quirks
- You never sleep beneath a permanent roof if another option exists.
You prefer stables, porches, tents, caves, graveyards, or the open ground. Before eating, you always set aside a portion of food for “the traveler who has not yet arrived.”
Even if no one comes, the food remains untouched.When you speak to people, you actually address a nearby animal or invisible spirit.
You may ask them to address that animal as well.You leave small tokens, prayers, or stacked stones at crossroads, riverbanks, and mountain passes.
You refuse to lock doors.
A locked door feels spiritually wrong to you.You frequently disappear from gatherings without anyone noticing you leave.
Martial Training
At first level, the Yassawi Sufi gains proficiency in medium armor, and two martial weapons (melee or missile).
Bonus Disciplines
At first level, you gain two bonus disciplines from the Immortal discipline list.
Path of the Wanderer
At 3rd level, you become expert at navigating frontier regions.
- You gain proficiency in Survival and Animal Handling. If already proficient, you gain expertise in these skills;
- Difficult terrain caused by natural environments does not cost you additional movement to pass through;
- You make saves against gaining Exhaustion levels at advantage
Sight of the Unseen
Also at 3rd level, if a Yassawiyya Sufi spends 1 Baraka point, they may use a bonus action to:
- sense any portals or extradimensional openings within 60 feet;
- sense any spirits or jinn within 60 feet;
- gain advantage on Perception or Insight rolls if in a wilderness environment;
The effect of this feature lasts for 10 minutes, and as long as the Sufi continues to spend actions, they may use the feature for any of the above effects within that duration period.
Sword Saint
At 6th level, the Yassawiya mystic turns a weapon they are wielding into an extension of themselves (which by extension, breaks down their own Self). By spending a Baraka point, they cause their weapon to become magical to for one minute. Spending three Baraka points allows you to make the weapon +2, and seven Baraka points - +3. Note that the weapon is not detectable by Detect Magic while so improved, though it will register with the use of Divine Sense and similar features.
Mystic Wanderer
At 14th level, you become immune to th effects of Exhaustion, and residual effects that plague all non-natives of any Unseen World (e.g. hopelessness in the Shadowfell). In addition, your movement rate can't be reduced by more than half your maximum. Lastly, you cannot be restrained except by magical means, and you have Resistance to any save that imposes such restrictions.
Order Disciplines:
Kubrawiya: As Awakened Mystic
Qadiriya: Aura Sight, Intellect Fortress, Mantle of Awe, Psychic Inquisition, Telepathic Contact, Mantle of Courage, Mantle of Command, Mantle of Joy
Rifa'iyya: Mantle of Fury, Mantle of Fear, Mantle of Courage, Mantle of Joy, Crown of Rage, Crown of Despair, Mantle of Awe, Iron Durability, Adaptive Body
Yassawiyya: as Immortal Mystic
Disciplines and Talents
General Note: Saving Throws against the use of Talents or Disciplines are Charisma-, not Intelligence-based, unless otherwise indicated.
Renaming Disciplines
To reflect the different flavor of the class and setting, it is recommended that you use the following names for the Talents and Disciplines listed below:
Talents
Mind Thrust: Piercing Gaze
Disciplines
Aura Sight: Unveiling
Aura Reading: Glimpse the Heart
Aura Sight: Sight of Hidden States
Psychic Image: Trace of Presence
Intellect Fortress: Guarded Heart
Psychic Backlash: Recoil of Certainty
Psychic Parry: Guarded Soul
Tower of Iron Will: Citadel of Certainty
Precognition: Premonition
Precognitive Hunch: Foretaste
All-around Sight: Sight Without Direction
Danger Sense: Forewarning
Victory Before Battle: unchanged
Psionic Weapon: Blade of Baraka
Ethereal Weapon: Syf Ghayr Maryiyin (Unseen Sword)
Lethal Strike: Blow of Certainty
Augmented Weapon: Blade of Righteousness
Psychic Assault: Divine Overwhelming
Psionic Blast: Behold Divine Majesty
Ego Whip: Humbling of the Nafs (Self)
Id Insinuation: Unleashing of the Lower Soul
Psychic Blast: Overwhelming Presence
Psychic Crush: Annihilation of the Nafs
Psychic Disruption: Ḥijāb al-Idrāk (The Veil of Perception)
Distracting Gaze: Thickening of the Veil
Daze: Hayra (Sacred Bewilderment)
Mind Storm: Jalal Unleashed
Psychic Inquisition: ʿIlm al-Bāṭin (Knowledge of the Hidden)
Hammer of Inquisition: Strike of Disclosure
Forceful Query: Sūʾāl Qāhir (The Compelling Question)
Ransack Mind: Kashf al-Dhākira (Unveiling of Memory
Psychic Phantoms: ʿĀlam al-Mithāl (The Imaginal World)Phantom Idea: Ilqāʾ al-Khayāl (Casting the Imaginal)
Distracting Figment: Flicker of the Imaginal
Phantom Foe: Manifest Khayal
Phantom Betrayal: Fitnat al-Qalb (Trial of the Heart)
Phantom Riches: Dunyā al-Zāʾifa — The False World
Telepathic Contact: Communion
Exacting Query: Query of Sincerity
Occluded Mind: Veiled Heart
Broken Will: Submission of the Heart
Psychic Grip: Binding Communion
For all others, the original names may be used.
Foreign Classes
Classes that exist beyond the frontiers of al-Alam al-Wasat are listed below. They are playable with GM permission, but are likely to be outsiders to this setting.
Bogatyr (see Lukomorye)
Expert (see Markwald)
Priest (see Lukomorye and Markwald)
Monk (Sraman)
Paladin
Shaman (see Lukomorye)
Generally unavailable classes: Barbarian, Druid
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