Mythic Islam

Read: In the name of thy Lord Who createth, Createth man from a clot. Read: And thy Lord is the Most Bounteous, Who teacheth by the pen, Teacheth man that which he knew not.

Qur'an 96:1-5

Islam traces its origins back to the Arabian peninsula at the beginning of the 7th century CE. At this time the northern end of the peninsula was the approximate location of the frontier between the empires of the Byzantines, ruling from Constantinople, and the Persians, ruling from Ctesiphon in Iraq. The Arabian Peninsula itself was inhabited by a mixture of settled cultivators living in or near oases and nomadic pastoralists wandering the desert. The inhabitants of the area followed a wide range of religions, including Christianity, Judaism and a number of local cults based around the worship of divinities related to particular locations or objects, or to the stars.

Muhammad was born at Mecca in about 570. He was a member of the Quraysh — the dominant tribe of the city. The main livelihood of the tribe was drawn from trade, particularly as they were the guardians of the sanctuary around the Ka'ba (KA'ba, shrine of the Black Stone) and some idols at Mecca, an area known in Arabic as the haram (HAram). Early on in his childhood, Muhammad lost both his parents and his grandfather, after which he was brought up in the house of his uncle. Muhammad became a merchant and was soon taken on as business manager for a wealthy widow named Khadija, whom he married shortly afterwards.

Muhammad's life changed completely in 610 when he began to receive Divine revelation. These Words of God, as Muslims believe them to be, would eventually be compiled into the Muslim holy book, the Qur'an (qur-'EHN), which contains the basic Islamic teachings on theology and law. Islam was described as a continuation of the relations between man and God embodied in Judaism and Christianity, confirming and clarifying the previous revelations. Muhammad began to preach his message at Mecca the following year. Initially he was unopposed, but as his teaching began to challenge the society of the city, including the position of the haram and its idols, his words began to be greeted with increasing hostility. By 622 the situation had become intolerable, and so Muhammad and his followers slipped away from Mecca to the nearby oasis of Yathrib, which soon became known as al-Madina (al-ma-DEE-na, Medina, the city) or Madinat al-Nabi (ma-DEE-nat-un-NAbee, the city of the Prophet). This emigration is known in Arabic as the hijra (HIJra), and it is from this event that Muslims date their calendar.

At Medina, Muhammad was able to communicate openly the revelations he received. However, he soon found himself embroiled in a struggle for supremacy with Mecca. After eight years of conflict, he was finally able to take over the city of his birth. The haram, which had been confirmed as a place of vital importance to the Muslims, being both a shrine built by Abraham and the direction of prayer, was cleansed of idols, and Muhammad made a point of demonstrating its continued importance to Islam. The last two years of the Prophet's life were spent increasing Islam's influence over the Arabian Peninsula, mostly through diplomacy. Christian and Jewish tribes were generally allowed to retain their own faith, but were required to accept inferior status to the Muslims and pay a head tax. Paganism was fiercely opposed.

For the rest of his life Muhammad lived in Medina, but in spring of 632 he made the hajj (HAJJ, greater pilgrimage) to Mecca. His behavior on this pilgrimage defined the correct procedure for this ritual, which every Muslim must perform once during his or her life. Shortly after his return he fell ill, and on the 8th June 632 he died at the house of 'A'isha, who was probably his favorite wife. He was about sixty years old.

Arabic Words and Pronunciation

While Arabic grammar has its own rules for pluralizing nouns, it is a common convention in western writing to indicate the plurals of many Arabic words by simply adding s (e.g. Sufis). That is the convention that has been used (with a couple of exceptions) throughout this book.

On the (very approximate) pronunciation guide: ah is pronounced approximately as in "far," aw as in "dawn," eh as in "air," u as in "push," oo as in "ooze," ow as in "ouch," th as in "think," h either as normal (indicated as "h") or with a strong, sustained expulsion of breath (indicated as "h"), kh as in Scottish "loch," dh as in "the," sh as in "sheet," s is an emphatic s pronounced with the teeth slightly apart, the tip of the tongue pressing against the lower teeth, and the rest pressed against the upper teeth and palate, z is an emphatic z with the tongue in the same position, d is an emphatic d pronounced with the tongue pressing against the upper edge of the teeth with the tip protruding, t is an emphatic t pronounced with the tongue in the same position as the d, ' is a throat constriction, gh is the sound made while gargling, q is a gutteral k at the back of the throat, ' is a glottal stop. Other pronunciations are pretty much as given. Stress on particular syllables is indicated by CAPITALIZATION.

The death of the Prophet left the Muslim community in crisis, for the Qur'an made no provision for who was to lead the community after him. After some indecision, rule passed to a succession of figures known as caliphs (Ar. khalifas [kha-LEE-faz], successors to the Prophet), both religious and secular leaders of the Muslim state who did not, however, claim to be prophets themselves. While the earliest caliphs were chosen by consensus of the community, caliphal dynasties were later set up by the Umayyads (u-MAYyadz, r. 660-750) and the 'Abbasids ('ab-BEH-sidz, r. 750-the present). Not all Muslims were happy with this arrangement, and it is from disputes over the succession to caliphate, along with doctrinal disputes, that many of the sectarian divisions within Islam have arisen.

Despite the internal conflicts, a mixture of military campaigns and conversions led Islam to expand rapidly across most of the Middle East and into parts of Europe. At their greatest extent in the 8th century, Muslim lands stretched from southern France and Spain in the west to the borders of India and China in the east. Even in 1220, Islam is the dominant faith in lands as far afield as southern Spain, North Africa, the Middle East, and western India. Yet after a cultural and religious efflorescence in the eighth and ninth centuries, caliphal control of the Muslim world began to weaken. By the mid-tenth century the caliphs had become largely tools of their subordinates, ruling in name only, while the Muslim world itself gradually fragmented as various gubernatorial dynasties asserted their independence, becoming only nominal vassals of the caliphs. This situation largely persists in 1220, though the current 'Abbasid caliph, al-Nasir (acceded in 1180), who rules in Baghdad, is a particularly vigorous ruler who has managed to assert personal control of Iraq and much of Arabia. However, he is not unopposed; there are rival claimants to the Muslim leadership in various parts of the Islamic world (see below).

In the name of Allah, the Beneficent, the Merciful. Praise be to Allah, Lord of the Worlds, The Beneficent, the Merciful. Master of the Day of Judgment, Thee (alone) we worship; Thee (alone) we ask for help. Show us the straight path, The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.

Qur'an 1:1-7

There are certain basic elements of theology defining Islam, common to all Muslims. God is unique, eternal, omniscient, and omnipotent, with no partners or associates. He gave certain prophets the task of transmitting his commands to mankind, of whom Muhammad was the last and Seal. Finally, human history will eventually be brought to its end by the Resurrection and Last Judgment, which is awaited by the dead in their tombs, with the exception of the prophets and martyrs who go directly to Paradise. This end will be signaled by a terrible upheaval, after which the mahdi (MAH-dee, messiah) will appear. Meanwhile, Jesus will slay Dajjal, the Antichrist, which will have appeared between Iraq and Syria. On the Day of Judgment the angel Israfil will blow a trumpet twice. The first blast will kill all living beings, with some exceptions, while the second will bring all the dead who have ever lived to life. Each individual will appear before God, where a book recording their good and bad actions will be produced. They will be judged, and then will pass over a bridge finer than a hair, either reaching the blissful gardens of Janna (JAN-na, or Firdaws [fir-DOWS], Paradise), or falling into the burning circles of hell. Muhammad will intercede on the behalf of the Muslims, but the outer of the seven circles of hell, named Jahannam (ja-HAN-nam, Gehenna), is a purgatory for guilty Muslims.

Several teachings of Islamic theology have been hotly debated throughout the centuries. There has been particular debate over free will and predestination, the nature of the Qur'an, and how far it is accurate to anthropomorphize God. Space will not allow a full discussion of these debates, but currently the dominant mainstream Sunni (SUN-nee) doctrines on these subjects are those evolved by al-Ash'ari (d. 935) and al-Maturidi (d. 944) and are as follows. Firstly, although God has pre-ordained everything in creation, individuals still have free will. God creates the power for individuals to act in any given situation, but it is the individuals who choose to act and are responsible for their actions. Secondly, the Qur'an is the eternal and uncreated word of God. Finally, it is correct to speak of God in anthropomorphic terms, but how He can have human attributes and remain infinite, omnipotent, and omniscient, is beyond human understanding.

The Mu'tazilis

At times the theological debate in Islam has become decidedly acrimonious. In the early ninth century a group of Muslim thinkers known as the Mu'tazilis (mu'-TA-zi-LEEZ) gained caliphal favour and took the opportunity to suppress those who opposed their beliefs in what was effectively an inquisition. However, the Mu'tazili victory was short-lived, and when their opponents, who came to constitute the mainstream of Muslim theological thought, returned to favour, it was the Mu'tazilis who found themselves being suppressed. The caliphs officially banned Mu'tazili belief in 1017 and again in 1041, though it cannot be denied that by then their thought had in fact had some influence on that of the mainstream. There are some who still secretly profess the doctrine in 1220.

The main differences between Mu'tazili theology and that of the mainstream are as follows: Humans have free will and are entirely responsible for their actions; the Qur'an was created by God and is not eternal; and any references to God in anthropomorphic terms must be understood as being purely metaphorical, as to claim otherwise would be to imply limits on His power. In general, Mu'tazilis place less value on religious texts and greater value on the use of personal reason in their theological thought.

The Jinn

Say: I seek refuge in the Lord of mankind, The King of mankind, The God of mankind, From the evil of the sneaking whisperer, Who whispereth in the hearts of mankind, Of the jinn and of mankind.

Qur'an 114: 1-6

It is said among Muslims that angels were made of light, humans were made of clay, and a third intelligent race, the jinn, were made of smokeless flame. Angels are God's direct servants at His side, while both humans and jinn were used to populate the earth. Muhammad was commissioned by God to bring both humans and jinn to salvation, and there are indeed many jinn who have adopted Islam. That said, there are also jinn who, like some humans, have rejected the faith and instead devoted themselves to tempting others away from the path of piety; indeed, according to some, Iblis (the devil) was a jinni (JINnee) who refused God's command to bow down to Adam.

Many jinn live unseen among humankind, but they are also said to have two homelands: the Mountains of Qaf, which are thought to surround the world, and Jinnistan, a land deep beneath the earth that was conquered many centuries ago by Iblis. Some jinn still dream of returning from exile to Jinnistan, ousting its infernal ruler and re-establishing their homes there.

In Ars Magica Fifth Edition the jinn are faerie creatures. While they are most common in the Middle East and Muslim Spain, it is entirely possible that small jinn communities might be found elsewhere, and it is likely that both the Mountains of Qaf and Jinnistan are located within Arcadia.

The veneration of saints (see Mythic Christianity, Saints) is by no means officially condoned in Islam. However, at the popular level, Muslims respect and remember a number of individuals in a way that might be said to be similar to that in which Christians venerate saints, although there is no expectation that they will intercede for mortals with God; rather, Muslims remember them in the hope of benefiting from their piety and good example. These individuals include prophets, followers and relations of Muhammad, martyrs and famous sultans, jurists, and holy men. Many of these enjoy only local influence, but some, particularly prophets, are respected by all Muslims. Some of the prophets are the same as those of the Christians and Jews, though naturally the most important Muslim holy figure is Muhammad. This respect normally expresses itself through the visitation of the tombs of the individuals concerned in an attempt to gain a blessing (baraka [BA-ra-ka]). Sometimes celebrations take place at these tombs, either on a seasonal basis or on the individuals' birthdays, and recently groups of Sufis (SOOF-eez, Muslim mystics, see below) have begun to establish dwellings at the tombs of some of their illustrious forbears.

Muslim characters may attempt to invoke baraka from holy forbears using the same mechanics as those given above for invoking Christian saints, with some important differences.

1. In order to invoke the baraka, the Muslim must be at a shrine dedicated to the holy figure concerned. In most cases this is the individual's tomb, but benefits from some individuals may be gained in more than one place; Muhammad, in particular, may be invoked in a number of different places in and around Mecca and Medina. Attempts by Muslims to invoke baraka should be modified by the Muslim Invocation Modifiers Table.

2. Although they are geographically limited with regard to where they may invoke specific individuals, Muslims may always invoke the power of the Qur'an, no matter where they are. For more on the power of the Qur'an, see below.

3. Muslims never threaten their holy forbears. To do so would be nothing short of blasphemous.

Muslim Invocation Modifiers Table

SITUATION	MODIFIER
Highest Muslim Personality Trait	+ value of the Trait
In a Divine Aura	+1/aura*
During the forbear’s feast day (normally birthday)	+3
Pilgrimage made specifically to the forbear’s tomb/shrine	+2
Touching forbear’s relic	+1
Owning a forbear’s relic	+2
Making a donation	+1 to +3
Imminent peril	+2
Recent sinful act	–1 to –3
No zakat paid within a year	–3
Received a miracle within a month	–5
Invoking an unfamiliar forbear	–10
Invoking a specific miracle of a for bear rather than general aid	–5

* Remember that the aura may be temporarily raised if it is a Muslim holiday and/or the salat is taking place at the time.

Sample Muslim Holy Figures

The following represents a selection of Muslim holy figures, at whose shrines baraka might be sought.

Khawass al-Qur'an

Divine Might: 100

Places where baraka may be invoked: Anywhere

Powers: Acknowledgment of Evil, Expel Demons, Resist Temptation, Grant of Serenity, The Incombustible Shroud, Straighten the Crippled, The Faithful Made Whole, Celestial Immunity

As implied above, in addition to venerating illustrious forbears, Muslims also hold the Qur'an itself in the highest regard. The Qur'an is not merely a holy book telling Muslims how to live piously — it is a recitation from God, and as such it has power. Recitation of parts of the Qur'an is regarded not only as being meritorious but also giving benefits in this life. Recitation of the first sura, for example, is said to be effective as a cure for a scorpion's sting, whereas the last two verses of the second sura are said to give protection from Satan for the night. These beliefs are known as khawass al-Qur'an (special properties of the Qur'an [kha-WAWSS ul-qur-'EHN]). In game terms, the Qur'an itself may be invoked in the same way as a forbear, in an attempt to gain earthly benefits.

Muhammad

Divine Might: 100

Places where baraka may be invoked: Various sites in and around Mecca and Medina, plus the Dome of the Rock in Jerusalem

Powers: Apparition, Acknowledgement of Evil, Expel Demons, Resist Temptation, Grant of Serenity, Cure Blindness, Tomorrow's Bounty, The Incombustible Shroud, Straighten the Crippled, The Dutiful Shepherd, Sanctuary of Virginity, The Faithful Made Whole, Celestial Immunity, The Leap of the Faithful, Mass Healing, Raise the Dead, Humility of Caesar, Terrify the Unbeliever, Ignem Domini, Rebuke the Unfaithful

Much has already been said of Muhammad. As the Seal of the Prophets and the bearer of God's final revelation to humanity, he is the most highly-regarded holy forbear in Islam and is venerated in various holy sites in and around Mecca and Medina. He is buried in the Mosque of the Prophet in Medina.

Abraham

Divine Might: 75

Places where baraka may be invoked: Tomb at Hebron and the haram in Mecca

Powers: Apparition, Resist Temptation, Grant of Serenity, The Incombustible Shroud, The Dutiful Shepherd, The Faithful Made Whole, Celestial Immunity, Mass Healing, Raise the Dead

In the eyes of the Muslims, Abraham is not only one of the earliest prophets (the earliest was Adam), he is also one of five prophets to whom scriptures were given, the others being Moses, David, Jesus and, of course, Muhammad. He truly demonstrated his faith when he was prepared to sacrifice his only son, Isma'il, at God's request. He is buried at the Cave of the Patriarchs in Hebron in the Holy Land, also said to be the resting place of his son and grandson, Isaac and Jacob, as well as the wives of all three prophets. His footprints may be seen in the haram in Mecca.

Of the prophets other than Muhammad to whom scriptures were given, only Abraham and David (who is buried in Jerusalem) may be invoked; the location of the grave of Moses is unknown, while Jesus has not yet died but instead has been taken directly to heaven by God, where he waits to take part in the events of the last days. In game terms, both Abraham and David are Greater Saints.

Al-Husayn

Divine Might: 75

Places where baraka may be invoked: Tombs at Karbala' and Cairo

Powers: Apparition, Acknowledgment of Evil, Expel Demons, Resist Temptation, Grant of Serenity, Straighten the Crippled, The Faithful Made Whole, Celestial Immunity, Mass Healing, Humility of Caesar, Terrify the Unbeliever

The grandson of Muhammad, al-Husayn, was killed by forces of the Umayyad caliph in 680 — an event that sent a shock wave through the Muslim world, particularly among the supporters of the family of the Prophet, as descended through 'Ali. Al-Husayn is particularly revered by the Shi'is (SHEE-'eez, see below), as he is one of their imams. His body is buried at Karbala', while his head is interred in Cairo.

Rabi'a al-'Adawiyya

Divine Might: 50

Places where baraka may be invoked: Various sites in Basra and tomb in Jerusalem

Powers: Acknowledgment of Evil, Resist Temptation, Grant of Serenity, The Laborer's Boon, Tomorrow's Bounty, The Faithful Made Whole, Humility of Caesar, The Earth's Riches

Rabi'a was an early Muslim mystic and preacher, regarded by many as a model for Sufis and particularly female Sufis. She was a particularly strong advocate of the belief that one must truly love God, and it is said that she was once seen running through the streets of her home town of Basra with a torch and a pitcher of water, intending to burn Heaven and douse Hell so that people would love God for Himself alone and not from any desire for the first or fear of the second. While she lived much of her life in Basra, after she died (in 752 or 801) she was buried on the Mount of Olives outside Jerusalem.

Al-Shafi'i

Divine Might: 25

Places where baraka may be invoked: Tomb in Cairo

Powers: Acknowledgment of Evil, Resist Temptation, Grant of Serenity, The Dutiful Shepherd, Humility of Caesar

The founder of one of the four major schools of mainstream Islamic law, Muhammad ibn Idris al-Shafi'i studied and taught in Arabia, Egypt and Iraq. He died and was buried in Cairo in 820.

Nur al-Din

Divine Might: 25

Places where baraka may be invoked: Tomb in Damascus

Powers: Apparition, Expel Demons, The Laborer's Boon, The Leap of the Faithful, Terrify the Unbeliever, Ignem Domini

One of the most famous Muslim counter-crusaders (and actually more famous in the Middle Ages than his vassal, Saladin), Nur al-Din is said by some to have been taught wondrous powers by the prophet Khidr. Nur al-Din died in 1174. His tomb is in Damascus.

While most Ars Magica sagas take place in Christian states, at least two of the Hermetic tribunals (Iberia and the Levant) include large areas of territory that are under Muslim rule, so a brief discussion of Muslim social structures is not inappropriate here. The nominal head of the Muslim world, at least for Sunnis, is the caliph in Baghdad. Serving him (at least theoretically) are the governors of various territories known as sultans (sul-TAWNZ). Both the caliph and these rulers are served by viziers, who run their civil and military administration for them. Beneath the caliph, sultans, and viziers are three main classes involved in running society: the military elite, the civil elite, and the religious elite (also called the 'ulama' ['u-la-MEH', the erudite, sing. 'alim ['EH-lim]), each of which are arranged in approximate hierarchies, though not in such a rigid fashion as in Europe. There are several other groups in Islamic society. The peasants (fallahun [fal-leh-HOON]) work the land, much like European peasants. They are free subjects of the ruler, not bound to the land in the way that some European peasants are. Merchants ply their trade in cities. Finally, there are the followers of other faiths living under Muslim rule. The Muslim world is home to many who follow a number of other faiths, including Christians and Jews. These people are designated in Islamic law as ahl al-kitab (AHL-ul-ki-TEHB, the people of the book, as their religions are based on earlier versions of the revelation that was given to Muhammad), and are permitted to live in Muslim lands as long as they accept the status of dhimmis (DHIM-meez, or ahl al-dhimma [AHLudh-DHIM-ma], "the people of the pact"). The pact mentioned is said to have been made during the reign of the Umayyad caliph 'Umar ibn 'Abd al-'Aziz (r. 717-20), although its origins pre-date this. The subject peoples are required to pay a special poll tax (jizya [JIZ-ya]) and to abide by a number of restrictions in society, including refraining from bearing arms, riding animals with saddles, building new places of worship, or attempting to convert others to their faith. Their ability to testify in court is restricted, and the value of their testimony is less than that of Muslim men. Sometimes they are also required to wear distinctive dress. How far these restrictions are actually enforced varies. In early Islamic times this usage was also extended to Zoroastrians and a star-worshipping cult in Harran, Syria, known as the Sabeans. Currently this usage is also being extended in the East to the Hindus, as the Muslim invasion of India proceeds.

Islam is both a religion and a social contract, and so the law humans should use to regulate their lives is contained in its teachings. There are a number of sources the Muslims use for this law, which is called in Arabic al-shari'a (ash-sha-REE-'a). These sources are known in Arabic as usul al-fiqh (u-SOOL-ul-FIQH, the principles of jurisprudence), and are as follows:

1. The Qur'an: The first source for all things in Islam is the Qur'an, the textual form of the Word of God.
2. The Sunna: This is the collective term used to describe the actions and sayings of the Prophet and his companions, which are regarded as examples of good behavior for all Muslims. Each of these narratives is known as a hadith (ha-DEETH, report). The latter term is also used collectively to refer to this narrative literature as a whole.
3. Ijma' (ij-MEH', consensus): In the case of debate on a legal matter, it is expected that the community should come to an agreement on it. In practice, it is the legal scholars who determine such matters.
4. Qiyas (qi-YEHS, analogy): If a problem arises that is not addressed in the Qur'an or the Sunna, a legal scholar may take a parallel case and use it to deduce a solution. For example, the Islamic prohibition on alcohol is derived from the use of qiyas. The Qur'an forbids the drinking of wine on the basis of its intoxicating effect. Thus, other alcoholic drinks are forbidden because they have the same effect. Some schools of law dispute the validity of qiyas.

These are the major ways Muslim lawyers deal with legal cases. Some use of other forms of reasoning is also allowed, and different areas also have their own customary laws, so the way in which Islamic law is practiced varies from place to place.

As implied above, after the death of Muhammad, there emerged a number of schools (madhhabs) of law, devoted to formalizing Islamic teachings on legal matters. Of the various schools that emerged, four predominated, known as the Hanafis (HA-na-feez), the Malikis (MEH-li-keez), the Shafi'is (SHEH-fi- 'eez), and the Hanbalis (HAN-ba-leez), taking their names, respectively, from their founders Abu Hanifa (d. 767), Malik ibn Anas (d. 795), Muhammad al-Shafi'i (d. 820), and Ahmad ibn Hanbal (d. 855). Each school developed a slightly different interpretation of the Qur'an and hadith, with the result that their teachings on certain legal matters differ slightly.

CRIME AND PUNISHMENT

The shari'a divides crimes into these categories:

a) Deliberate killing or wounding, giving the victim or his family the right to exact vengeance, under the control of the authorities. In some cases vengeance can be replaced by a ransom.
b) Accidental killing or wounding, dealt with by financial settlement.
c) Five major crimes, dealt with using canonical penalties (hudud [hu-DOOD]):

Crime	Penalty
Theft	Cutting off the right hand
Brigandage	Death, if a murder is involved, otherwise as theft
Adultery	Stoning or flogging
False accusation of adultery	Flogging
Use of alcohol	Flogging

Some other crimes also incur severe penalties. For example, apostasy is punished by death. Less serious offenses are punished with a verbal reprimand. Islamic law often requires a number of witnesses to a crime, making it difficult to impose penalties without adequate proof and moderating the more severe penalties somewhat.

HOLY WAR

The Muslim holy war doctrine has roots in the life of Muhammad but was not officially formulated until the 8th century. The Arabic word, jihad (ji-HEHD), means a struggle, and encompasses both the struggle one wages against one's own inner sinfulness (the "greater jihad") and the external struggle one wages against evil (the "lesser jihad"), which in the medieval period mostly takes the form of warfare against non-Muslims. For most Muslims the jihad should be led by the political authorities of the Muslim world, but individual Muslims are also under obligation to ensure its success, particularly when it is waged defensively. Numerous rules, drawn from the hadith, regulate the conduct of the jihad, including rules regarding who may fight and against whom one may fight, prohibitions on the killing of women, children, and monks, and the destruction of trees and crops, treatment of prisoners and distribution of plunder.

Saladin's Jihad

Saladin was very diligent in and zealous for the jihad. If anyone were to swear that, since his embarking on the jihad, he had not expended a single dinar or dirham on anything but the jihad or support for it, he would be telling the truth and true in his oath. The jihad, his love and passion for it, had taken a mighty hold on his heart and all his being, so much so that he talked of nothing else, thought of nothing but the means to pursue it, was concerned only with its manpower and had a fondness only for those who spoke of it and encouraged it. In his love for the jihad on the path of God he shunned his womenfolk, his children, his homeland, his home and all his pleasures, and for this world he was content to dwell in the shade of his tent with the winds blowing through it left and right.

A description of Saladin's enthusiasm for the jihad, according to his friend and biographer, Baha' al-Din ibn Shaddad (d. 1234)

MAGIC

Magic is permitted in Islam, as long as it is used for good purposes. Use of magic for evil purposes, on the other hand, is punishable by beheading. Thus, while Dominion auras generated by Muslims affect magic as normal, the attitude of the Muslim inhabitants of these auras towards practitioners of magic is likely to be more nuanced. In particular, an accusation of use of evil magic is likely to be subject to the same legal processes as any other alleged crime.

The Muslim life is encapsulated in five basic duties, known as arkan al-islam (ar-KEHN-ul-is-LEHM, the pillars of Islam). These are as follows:

1. SHAHADA (SHA-HEH-DA, TESTIMONY)

Muslims witness to their faith through two statements, which signify conversion to the faith. These are "la ilaha illa Allah" (there is no god except God) and "Muhammadun rasul Allah" (Muhammad is the messenger of God). These are repeated regularly as part of the ritual prayers.

The shahada is a public declaration of divine supremacy, and as such is unwelcome to the ears of agents of the Inferno. Any creature belonging to the Infernal realm who hears someone say the shahada out loud suffers momentary discomfort. Some, rare Infernal creatures are more vulnerable to the shahada, in that it causes them actual pain. Needless to say, these creatures do not publish their vulnerability, but research can reveal this weakness.

2. SALAT (SA-LAWT, PRAYER)

Muslims must perform ritual prayer five times every day, at fixed times. These are fajr (FAJR, dawn), zuhr (ZUHR, midday), 'asr ('ASR, mid-afternoon), maghrib (MAGH-rib, sunset) and 'isha' ('i-SHEH', evening). Before performing ritual prayer, Muslims must be in a state of ritual purity, achieved through either the greater ablution of complete immersion in water (ghusl [GHUSL]) or the lesser ablution of washing the face, hands, feet, and head (wudu' [wu-DOO']), depending on how impure the individual is (in other words, what they have done since the last prayer). In some situations, when water is in short supply, sand may be used to perform the ablutions. The time of prayer is announced by the mu'adhdhin (mu-'ADH-dhin, caller) who pronounces the call to prayer (adhan [a-DHEHN]) from the minaret of the nearest mosque. Although the actual prayer may be performed anywhere, the nearest mosque is recommended. Prayer is always conducted facing Mecca. It is led by a Muslim who is known as the imam (i-MEHM). Although any sufficiently knowledgeable Muslim may be the imam, it is usually an employee of the mosque. The actual prayer consists of a number of raka'as (RA-ka-'az, cycles), which include a number of changes in posture accompanied by the recitation of certain ayas (EHyaz, verses) of the Qur'an. The number of raka'as varies according to the time of prayer. Again, some dispensation is made for those who might experience difficulties in the performance of the prayer. In particular, travelers may perform an abridged version of the prayer from the saddle.

The noon prayer on Friday is special. All able-bodied men should attend the nearest mosque, where a khutba (KHUTba, sermon) is given as part of the proceedings. Muslims may also perform a personal prayer (du'a' [du-'EH']) at any time, in order to pray for God's intercession in a matter. This is not considered a part of this pillar of Islam.

Any Islamic Dominion aura in which ritual prayer (salat, not du'a') is taking place has its score raised by one for the duration of the prayer. When the prayer is complete, the score returns to normal.

3. ZAKAT (ZA-KEHT, ALMS-TAX)

All Muslims who are able are required to give a portion of their wealth as charity. The amount to be paid varies between 10 and 2.5 percent, depending on what the income is drawn from. Zakat is gathered for a number of causes, including support of the poor, tax-collectors, those who need to be reconciled to the one paying the tax, travelers and those striving for the faith, and for ransom of captives and debtors. Exactly where it is actually directed varies, depending on the political and social situations in any given place.

Creatures belonging to the Infernal realm may not handle money or goods if they are being physically given to them as payment of the zakat, and they suffer excruciating pain if they attempt to do so. Thus, few demons disguise themselves as zakat tax collectors! Once the goods have been touched by another person or creature, this effect no longer applies.

4. SAWM (SOWM, FASTING)

All Muslims are required to fast during Ramadan (ra-ma-DAWN), the ninth month of the Muslim year and the month when Muhammad first began to receive the revelation. Fasting is undertaken from sunrise to sunset, and includes abstention from food, drink, and sexual activity. Muslim women who are having their period and the sick are exempted from fasting. Travelers are also exempted but must make up the fast later. The end of the fast is marked by a celebration known as the 'Id al-Fitr ('EED-ul-FITR, feast of the breaking of the fast), which is one of the two major feast days of the Muslim year. Muslims may also choose to fast at other times in atonement for certain sins, including killing a Muslim by mistake or breaking an oath.

The score of Muslim Dominion Auras increases by one during the month of Ramadan. See the boxed section on the Muslim calendar for more details.

The Muslim Calendar

The Muslim calendar starts from the 16th July 622, the date of the hijra of Muhammad. The Muslims use a lunar calendar with 12 months, each of which begins with the first sighting of the new moon, so that each month consists of between 29 and 30 days. Thus, the year consists of approximately 354 days. This means that while the Muslim calendar began about 622 years after the Julian, it is gradually catching up with it, although they will not converge until the year 20873. The 1st January 1220 is the 23rd Shawwal 616. The twelve Muslim months are:

Muharram (mu-HAR-ram)

Safar (SA-far)

Rabi' al-Awwal (ra-BEE'-al-OW-wal)

Rabi' al-Thani (ra-BEE'-ath-THEH-nee, or Rabi' al-Akhir [ra-BEE'-al-EHkhir])

Jumada'l-Ula (ju-MEH-dal-OO-leh) Jamada'l-Akhira (ju-MEH-dal-EH-khira)

Rajab (RA-jab) Sha'ban (sha'-BEHN) Ramadan (ra-ma-DAWN)

Shawwal (show-WEHL) Dhu'l-Qa'da (DHOOL-QA'-da)

Dhu'l-Hijja (DHOOL-HIJ-ja)

The Muslim day begins at sunset, rather than dawn, so it begins and ends several hours before the corresponding day in the Julian calendar.

Muslims celebrate a number of holidays, including in particular those listed below.

1st Muharram: Ra's al-Sana (RA-'as-us-SA-na [New Year])

10th Muharram: 'Ashura' ('ah-shoo-REH' [The Tenth]). A day of fasting for pious Muslims. Of particular importance as a day of mourning for Shi'is (see below), as it is also the anniversary of the death of al-Husayn, one of their imams.

12th Rabi' al-Awwal: Mawlid al-Nabi (MOW-lid-un-NA-bee [Birthday of the Prophet]).

27th Rajab: Laylat al-Isra' wa'l-Mi'raj (LAY-lat-ul-is-REH'-wal-mi'-REHJ [Night of the Night Journey and Ascent]). The night of Muhammad's miraculous night journey from Mecca to Jerusalem, then to Heaven, then back to Mecca, all in only a few seconds.

14th Sha'ban: Laylat al-Bara'a (LAY-latul-ba-REH-'a [Night of Freedom from Guilt]). The night when God approaches Earth to forgive sins.

Ramadan: The month of fasting.

27th Ramadan: Laylat al-Qadr (LAYlat-ul-QADR [Night of Destiny]). The night upon which Muhammad received the first revelation.

1st Shawwal: 'Id al-Fitr ('EED ul-FITR [Feast of Breaking the Fast]) or al-'Id al-Saghir (al-'EED-as-sa-GHEER [the Lesser Feast]). Feast marking the end of the Ramadan fast.

1st-10th Dhu'l-Hijja: The time at which the hajj takes place.

10th Dhu'l-Hijja: 'Id al-Adha ('EED ul-AD-hah [Feast of Sacrifice]) or al-'Id al-Kabir (al-'EED-al-ka-BEER [the Greater Feast]). The high point of the pilgrimage, but celebrated by all Muslims. Animals are slaughtered in remembrance of Abraham's being prepared to sacrifice his son Isma'il.

The scores of Muslim Dominion auras are increased by one during Muslim holidays. This effect is cumulative with the effect of the salat, so an aura in which both a holiday and the ritual prayer are taking place has its aura raised by two for the duration of the prayer. The aura returns to a score of one greater than its regular score once the prayer is finished, and then to its regular score once the holiday is over.

5. HAJJ (PILGRIMAGE)

All Muslims who are able are required to make the major pilgrimage to Mecca at least once during their lives. The hajj is undertaken during the first half of Dhu'l-Hijja (DHOOL-HIJ-ja), the last month of the Muslim year. The pilgrims travel to the vicinity of Mecca, where they perform ritual purification and don garments consisting of two unsewn pieces of cotton, a state of dress that represents the equality of all believers. They must remain in a state of purity throughout the hajj. They walk around the Ka'ba seven times and run between two hillocks named al-Safa and al-Marwa, while making set prayers and invocations. Then on the 7th Dhu'l-Hijja the pilgrims take part in a prayer service in the mosque around the Ka'ba. The next day they assemble at Mina, where they stay overnight. Then they travel east to the plain of 'Arafat, where they take part in a prayer ritual, and also a ceremony known as the "standing." That night they stay at Muzdalifa, halfway between 'Arafat and Mina. The next day they return to Mina, where they throw seven pebbles at a column said to represent Satan. This is followed by the other major Muslim celebration, the 'Id al-Adha ('EED-ul-AD-hah, feast of sacrifice), at which animals are slaughtered. They then return to Mecca and walk around the Ka'ba again. They may also run between al-Safa and al-Marwa if they have not done so already. Then the state of ritual purity is abandoned, men having their heads shaved and women having a lock of hair cut off. Three days of celebration at Mina follow, including further stoning of Satan and ending with further circumambulation of the Ka'ba.

The hajj is a life-changing experience. A Muslim who has completed the hajj gains a Personality Trait of Pious +3 (storyguides should be strict in insisting on roleplaying of this). The Muslim also gains 3 Faith Points. It is possible to undertake the hajj again to regain the Personality Trait and Faith Points, but repeated performance of the hajj will never raise the Personality Trait above +3.

While a Muslim may perform most prayers anywhere, provided that he or she faces towards Mecca, communal prayer is normally conducted at mosques. These buildings actually serve several purposes, for in addition to prayer one finds several other activities taking place in them, including public orations, readings of the Qur'an, Sufi rituals, and religious festivals.

A mosque generally takes the form of an open central space, usually a courtyard or hall, surrounded on three sides by a pillared arcade and on the fourth side, which is the one closest to Mecca, by an open, pillared hall. In the wall closest to Mecca there is a mihrab (MIH-rahb, prayer niche), which indicates the way that worshipers should face when praying, and a minbar (MIN-bar, pulpit), from which sermons are preached. Near these there is often a dakka (DAK-ka, raised platform), from which the adhan is sometimes uttered, and a kursi (KUR-see, reading stand) upon which copies of the Qur'an and any relics are kept. The covered parts of mosques are usually carpeted and lit with lamps and lanterns, while incense is often burned in them. In addition to these features, mosques normally have one or more minarets, from which the adhan is usually pronounced, either outside the mosques or built into the architecture. A mosque also often has a water source for ablutions, frequently in the form of a fountain or pool in the courtyard.

Mosques have a Dominion aura that varies in power according to their size and importance. Most mosques have a Dominion aura of 4, while major, famous mosques will usually have auras of 5, though this may increase by a point or two if relics are kept in them. Remember that the auras of mosques will also increase if prayer is performed in them or if those inside are performing the Ramadan fast.

MECCA AND MEDINA

Beyond the bounds of Mythic Europe are the two most important cities of Islam, Mecca and Medina. Mecca is the site of the haram and the Ka'ba — the shrine built by Abraham and his son Isma'il, who was the ancestor of the Arabs. It was also the native city of Muhammad. Medina, meanwhile, was the city that welcomed Muhammad when the Meccans rejected him, becoming the place from which he could truly launch Islam on the world, and it is also the city in which he died and was buried.

Should characters visit these two holy cities of Islam, they will find that the Dominion auras there are one point stronger than they would be elsewhere. The cities are also home to numerous sites of holy significance to Muslims. The most important site in Mecca, not surprisingly, is the haram and Ka'ba. Here the Dominion aura has a score of 10, and Muslims may pray for any of the miracles listed in the chapter on Saints. In Medina the Mosque of the Prophet takes pride of place, being not only the first mosque but also the site of the tombs of the Prophet, his daughter Fatima, and the first two caliphs, Abu Bakr and 'Umar. This holy site has a Dominion aura of 9.

THE AQSA MOSQUE AND THE DOME OF THE ROCK

The Temple Mount in Jerusalem is a site of supreme holiness for both Jews and Muslims. As such, the whole site presents a complex mix of Dominion auras. The Western Wall of the mount, which is all that remains of the Jewish Temple, has a Dominion aura of 10. Built on top of the mount are two major Muslim holy sites, the Aqsa Mosque and the Dome of the Rock. The Aqsa Mosque is a particularly important mosque with a Dominion aura of 6. The Dome of the Rock, on the other hand, is a shrine commemorating the isra' (is-REH', night journey) and mi'raj (mi'- REHJ, ascent) of Muhammad. One night during his early apostolate, Muhammad was taken by Gabriel on a heavenly steed from Mecca to Jerusalem, from whence he visited the heavens before returning back to Mecca, all in less time than it took for water to flow out of a cup that he had knocked over when he rose from his bed. The Dome of the Rock houses the rock from which Muhammad ascended to heaven, and it remains a shrine of immense importance to Muslims, who perform pilgrimages there and circumambulate the rock. The Dome of the Rock has a Dominion aura of 10, and Muslim characters may pray there in order to receive a divine blessing associated with Muhammad. See the section on Holy Forbears in Islam, for more details.

MUSLIM RELICS

As stated in the Blessed By God chapter, relics in the Muslim tradition are rarely the bodily remains of holy figures, instead often taking the form of objects closely associated with them. Two important examples of such relics are given below.

The Prophet's Seal Ring

During his life the Prophet had made a seal ring, which he used to seal official documents. This ring was passed down by the caliphs Abu Bakr and 'Umar, but the third caliph, 'Uthman, accidentally dropped it down a well in 650, halfway through his reign. From that day on 'Uthman's reign took a turn for the worse, ending six years later with his assassination. The ring was never found. It is said to have been made of silver, with a seal made of onyx or carnelian, upon which were engraved the words "Muhammad Rasul Allah" (Muhammad, the Messenger of God). Should it ever be found again, it would prove to be a powerful relic in the hands of a Muslim. It would have a Faith score of 7, giving it 7 Faith points and a Divine Might of 70, and it would also have the Saint Powers Acknowledgment of Evil, Expel Demons, Resist Temptation, and Terrify the Unbeliever.

The Prophet's Seal Ring

When the Prophet intended to write a letter to the ruler of the Byzantines, he was told that those people did not read any letter unless it was stamped with a seal. So, the Prophet got a silver ring — as if I were just looking at its white glitter on his hand — and stamped on it the expression "Muhammad, Messenger of God."

— The Sahih of al-Bukhari (d. 870)

Dhu'l-Fiqar (DHOOL-fi-QAHR)

Dhu'l-Fiqar was the sword of the Prophet, which he gave to his son-in-law 'Ali. After 'Ali's death, the sword passed to the 'Abbasids, but it remains a potent symbol for the Sh'is (see below). The sword has two points, used to put out the eyes of enemies, and bears an inscription relating to blood-money that ends with the words "no Muslim shall be killed for an unbeliever." A Muslim proverb is that "there is no (true) sword except Dhu'l-Fiqar." Some Muslims have the proverb engraved on their own swords. Shi'is often add the words "and there is no youth like 'Ali."

In the hands of a Shi'i Muslim, Dhu'l-Fiqar has a Faith Score of 7, giving it 7 Faith points and a Divine Might of 70. In the hands of other Muslims, it has a Faith Score of only 5, giving it 5 Faith points, though the Divine Might remains 70. The sword also has the power to put out the eyes of an enemy. If the sword causes at least a Medium wound to an enemy (after Soak is subtracted), and it has enough Might remaining, it automatically twists in its wielder's grip and puts out the opponent's eyes, as described in the Blindness Saint Power.

Islam also regulates various features of Muslim family life.

BIRTH

When a child is born in a Muslim family, traditionally the hair of the child is sacrificed as a purification ritual, and it is also recommended that someone recites the adhan in the child's ear, in order to make a Muslim of them in the future. Muslim tradition also requires circumcision, usually no later than the age of seven.

The rituals associated with the birth have the effect of rendering the child's name unusable as a True Name in supernatural activities, in the same way that baptism renders a Christian child's name unusable as a True Name.

EDUCATION

Up to the age of seven children are brought up by the women of the household. However, after this age male children usually either attend a Qur'anic school or learn their father's trade. Female children normally stay at home, where they may or may not be educated, according to social status and the wishes of the family.

MARRIAGE

According to Islamic law a man may take up to four wives, provided that he does not show special favor to any of them. He may also take concubines from among his slaves, without restrictions on number.

A marriage is made by a contract, and the husband is required to pay a dowry. Both parties must consent to the marriage. In some cases the woman must give her own consent, in others she is represented by a guardian. Various ceremonies mark the actual event, intended to protect the couple from evil influences as well as to celebrate their union.

A marriage may be brought to an end in three ways, although the Qur'an urges reconciliation rather than divorce. A qadi may annul the marriage on the request of either party, if there is a serious reason; the couple may divorce by mutual consent; or the husband may repudiate his wife. If the last is done three times, the marriage is brought to a complete end, and the man may not remarry the same woman until she has married and consummated the marriage with another. In the last type of divorce, the husband must pay his wife the complete dowry, if he has not already done so.

The wife must be treated with justice and respect, and the dowry is her own private property. A number of important figures in Islamic history have been supported by strong wives. Muhammad's first wife, Khadija, is the earliest example.

DEATH AND INHERITANCE

Islamic law lays down that when a Muslim is near death, the shahada should be recited where they are. After death, the body should be washed and wrapped in a piece of unsewn material, then carried to the cemetery in a funeral procession, where the Prayer for the Dead should be recited. The body should be laid in the tomb on its right side, with its head pointing towards Mecca. No monument should be erected over the grave. The actual practice of these funeral rites varies significantly from the law, however. Often local customs will result in more elaborate ceremonies.

There are varying beliefs regarding the details of exactly what happens to the Muslim's soul after death, but ultimately the soul does not proceed immediately to Heaven or Hell, the exceptions to this being prophets and martyrs. Instead, dead Muslims wait patiently in their graves for the end of days and the Last Judgment. This is a divine requirement, made effective by the Muslim funeral ceremony. This means that only Muslim ghosts that have not been given a Muslim funeral may be summoned to the world of the living by magic. The majority of Muslim ghosts simply will not answer the summons, in obedience to God's Will. Note that as implied above, prophets and martyrs have already passed on to Paradise. This means that they may not be summoned, regardless of whether or not they have been given a proper funeral.

Islamic law lays out what becomes of the property of the deceased. The inheritance is paid to spouses, children, parents, grandparents, brothers, and sisters. Daughters receive half the shares of sons. A Muslim may make a will allocating a third of his property to whomever he wishes, with the rest allocated according to the dictates of the law.

A Muslim Library

As implied above, many mediaeval Muslims are educated. Education is a requirement for members of the civil and religious elite, and many members of the military elite are as skilled with Arabic language and literature as they are with swords and bows. The following represents a selection of texts with which an educated Muslim might be familiar. All of these books were originally written in Arabic.

THE QUR'AN

Summa, Theology: Islam (Level 10, Quality 10); Summa, Islamic Law (Level 5, Quality 10); Summa, Dominion Lore (Level 5, Quality 10)

Author: God, who dictated it to Muhammad. The canonical text is said to have been compiled within 25 years of the Prophet's death.

Availability: Widely available, but particularly at any mosque.

Description: Regarded by Muslims as the final revelation of the true faith, the Qur'an is both a theological text and a guide to how to live a human life to its fullest potential. It describes or alludes to both many stories contained in the earlier revelations and various legal teachings. It is regarded by Muslims as being inimitable both in terms of its literary beauty and its adherence to absolute truth in every detail.

Special Rule: Copying out the Qur'an is an act of pious devotion that can be a comfort in the face of adversity. A Muslim who does this gains a Confidence Point.

JAMI' AL-BAYAN 'AN TA'WIL AL-QUR'AN

Summa, Theology: Islam (Level 5, Quality 10); Summa, Islamic Law (Level 5, Quality 10)

Author: Muhammad ibn Jarir al-Tabari (d. 923)

Availability: In common use in any environment where Islamic theology and law are studied.

Description: A massive text (over 3000 pages) providing a commentary on the grammar, lexicography, theology, and legal teachings presented in the Qur'an. This text is extremely popular among legal scholars and has been translated into Persian, so characters might well encounter copies of it in the latter as well as in Arabic.

KITAB AL-LUMA'

Tractatus, Theology: Islam (Quality 8) Author: Al-Ash'ari (d. 935 or 936)

Availability: Wherever mainstream Sunni theology is studied.

Description: A discussion of various points of Islamic theology, intended primarily as a defense of the mainstream position against the views of the Mu'tazilis.

AL-RISALA

Tractatus, Theology: Islam (Quality 10); Tractatus, Islamic Law (Quality 10)

Author: Muhammad ibn Idris al-Shafi'i (d. 820)

Availability: Wide, especially in schools or mosques where the Shafi'i madhhab is dominant.

Description: A treatise on Islamic jurisprudence and one of several important works by al-Shafi'i, the Risala discusses the derivation of Islamic law, insisting in particular that hadith from the Prophet should be given priority over hadith recounted on the authority of his Companions. This is because Muhammad was the interpreter of the Qur'an and the one best able to understand the precepts laid down therein.

AL-SAHIHAN

Sahih al-Bukhari: Summa, Theology: Islam (Level 5, Quality 9); Summa, Islamic Law (Level 5, Quality 9)

Sahih Muslim: Summa, Theology: Islam (Level 5, Quality 9); Summa, Islamic Law (Level 5, Quality 9)

Authors: Al-Bukhari (d. 870) and Muslim ibn al-Hajjaj (d. 875)

Availability: In common use in any environment where Islamic theology and law are studied.

Description: Collectively known as al-Sahihan (the two authentic ones), these works are the two most respected collections of hadith in use in the Muslim world, providing a wealth of information on Islamic legal and religious teachings.

AL-SIRA AL-NABAWIYYA

Tractatus, Theology: Islam (Quality 7); Tractatus, Islamic Law (Quality 7); Tractatus, Dominion Lore (Quality 7)

Author: Ibn Ishaq (d. betw. 761 and 767)

Availability: Wide. However, some scholars, both earlier and contemporary, regard parts of it as being of debatable veracity.

Description: A biography of the Prophet.

IHYA' 'ULUM AL-DIN

Summa, Theology: Islam (Level 6, Quality 9); Summa, Islamic Law (Level 6, Quality 9); Summa, Dominion Lore (Level 3, Quality 9)

Author: Abu Hamid al-Ghazali (d. 1111)

Availability: Wide, especially among Sufis (see below).

Description: A text by the great Sufi and theologian, al-Ghazali, Ihya' 'Ulum al-Din seeks to bring life to the mainstream religious sciences through Sufi inspiration. Thus it discusses both mainstream Muslim doctrine and law and spiritual experience, demonstrating that the two are not merely compatible but actually inextricably linked.

TADHKIRAT AL-AWLIYA'

Tractatus, Dominion Lore (Quality 8); Tractatus, Theology: Islam (Quality 8)

Author: Farid al-Din 'Attar (d. betw. 1190 and 1230)

Availability: Popular among Sufis (see below).

Description: A compilation of biographies of Muslim mystics by the Persian mystical poet, pharmacist, and doctor, Farid al-Din 'Attar. While an inspirational work for Sufis, the author has altered the evidence of some of his sources to match his own religious ideas.

Special Rule: Make a note when the character reads this work. The first time after doing so that the character makes a roll involving the Knowledge studied, he or she should also roll a botch die, even if the roll is being made on a simple die.

KITAB AL-IRSHAD

Tractatus, Dominion Lore (Quality 10); Tractatus, Theology: Islam (Quality 10)

Author: Al-Shaykh al-Mufid (d. 1022)

Availability: Among Twelver Shi'is (see below).

Description: Kitab al-Irshad is both a biography of the twelve imams and a powerful statement of Twelver Shi'i devotion.

SLAVERY

Islam permits slavery, to a certain extent. Slaves are generally well-treated, suffering less severe punishments for crimes than free Muslims, and some rise to significant positions of power within Muslim society. While there is no official hierarchy among slaves, those belonging to higher-ranking members of the community are likely to be more influential. Liberation of slaves is recommended as a pious act. A male Muslim is required to emancipate a female slave before he marries her, and the children will be free Muslims. Slaves may also be emancipated in one's will, or they may buy their freedom. Emancipated slaves normally continue to work in the household of their master, who remains their guardian.

As will have become apparent, in some respects women have a less favorable position under Islamic rule than men — their share of inheritance is less, and they can be divorced easily. In some traditions, the testimony of a woman is regarded as having half the value of that of a man, and the seclusion and veiling of women is also encouraged. However, women have the same property rights as men, and in general the law instructs that they should be treated with respect and kindness. It should also be noted that the extent to which the strict letter of the law is followed varies from place to place. As has been described, some women rose to positions of great importance in Muslim society. In rural areas, in particular, the veiling and seclusion of women is not commonly practiced, and they take a more active role in everyday life.

Muslim relations with the Europeans (whom they call ifranj [i-FRANJ], Franks) are best described as mixed. Some are openly hostile towards them, particularly during periods of conflict, but others have established more friendly relations. Some rulers find they benefit from diplomatic and mercantile contact with the European states, and one even occasionally finds Muslim and European rulers allying with one another against other Muslim or European rulers. Those Muslims who have had closer contact with Europeans tell tales of strange and unfathomable customs and practices, which make little sense to the Muslim mind.

Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.

Qur'an 24:35, "The Light Verse," seen by many Sufis as an exhortation to mystical contemplation of God.

Islam is in many ways a religion of action. Through one's outward actions one expresses one's piety. However, there are some who have sought other Islamic paths to God through asceticism and spiritual quest. These individuals are known as Sufis, primarily due to the fact that they often wear simple garments of wool (Ar. suf [SOOF]). Although its roots are undoubtedly earlier, Sufism has its origins with two writers, al-Junayd (d. 910) and al-Hallaj (d. 922), the second of whom was executed for heresy when he claimed to be God incarnate. Later writers worked to formalize the theories of Sufism, including Abu Nasr al-Sarraj (d. 988) and Abu Hamid Muhammad al-Ghazali (d. 1111). Currently the most active Sufi thinker is the mystical poet, Ibn 'Arabi of Damascus.

Recently Sufis have begun to gather in groups known as tariqas (ta-REE-qaz), usually based at a convent or the tomb of a saint and led by a senior Sufi, known as a shaykh (SHAYKH). Until recently official views of Sufis were rather mixed, as they were seen as potential sources of heresy. However, now they tend to be seen as forces for a more pious and devoted lifestyle, and authorities have even started encouraging them through the construction of various buildings for their use, including zawiyas (ZEH-wi-yaz, homes at tombs of saints), khanqahs (KHAHN-qaz, convents) and ribats (ri-BAWTZ, hospices). Of course, these constructions also allow authorities to maintain a more effective watch on the tariqas.

Sufis seek a closer union with God, through both personal piety and participation in group rituals. Exactly which form of group rituals are practiced varies according to each individual tariqa, but through them Sufis attempt to achieve mystical insights into God's nature and the world around them. Particular pious Sufis, known as zahids (m. sing. zahid [ZEH-hid], f. sing. zahida [ZEH-hi-da]) are also said to be able to work miracles, known as karamas (ka-REH-maz), that enable them, for example, to fly, heal with a touch and conjure food and clothing with a simple prayer.

As stated above, when the caliphate became hereditary in nature not all Muslims were content with the situation. Particularly vocal were the supporters of 'Ali ibn Abi Talib, the fourth of the caliphs chosen by consensus and the sonin-law of the Prophet, who was killed during a civil war. After his death, these followers, who became known as Shi'is (Shi'ites), upheld the claims of his family to the caliphate. For them, 'Ali was the first of the imams (yes, the same title that is used for a prayer leader) — spiritual leaders from the line of Muhammad who guided the community, having been designated by God before creation, and were privy to special knowledge transmitted directly from God, known as ilham (il-HEHM, inspiration). It is through dispute over the identity and number of these imams that the divisions within the Shi'is have appeared.

Like the Sunnis, the Shi'is rely above all on the Qur'an, but they have slightly different systems of theology and legal practice. In particular, in their interpretation of the hadith they give greater importance to accounts attributed to 'Ali and his family; they reject the use of ijma'; they give reason a greater role in their theology; and they place greater emphasis on the teachings of the imams, as passed down through the jurisprudents. In practice, the most distinctive features of Shi'i Islamic law include the permitting of temporary marriages and variations in divorce and inheritance law. In addition, for many Shi'is, the lesser jihad is in partial abeyance, as the offensive portion of the duty must be led by the rightful imam, who in many cases is currently hidden from the world.

There are now many different groups of Shi'is*.* Three are particularly likely to make an appearance in Ars Magica sagas and are described below.

Khidr

Khidr (the Green One) is an important Muslim prophet. He is said to be immortal, having drunk or dived into the Water of Life, which he found by means of a shining jewel brought from Paradise by the prophet Adam. He wanders the world giving advice wherever God directs him; indeed, he is believed to have given guidance to all the prophets who have lived since his birth, with the exception of Muhammad, who instead tutored Khidr. Khidr has power over the sky, the sea, and all plant life, and is a particularly important figure to the Sufis, who see him as the epitome of the Sufi shaykh. Khidr usually appears as a venerable Muslim in a woolen cloak. As a result of diving into the Water of Life, his skin and clothes are a bluishgreen color.

Khidr is best used as a mysterious advisor to the player characters. He is unlikely to reveal his true identity to them, and at times he will give advice that seems bizarre and unreasonable, although it will always be proved correct in the end.

THE ITHNA'ASHARI SHI'IS

The most numerous of the Shi'i divisions is the Ithna'ashari (ith-na-'AH-sharee, Twelver) Shi'is, also known as the Imamis (i-MEH-meez). They include many Bedouin tribesmen among their number. The Twelvers recognize a line of twelve imams, beginning with 'Ali and passing down through his family. After the death of the eleventh imam, al-Hasan al-'Askari, in 874, they say that his son, Muhammad al-Mahdi, went into "lesser occultation" (ghayba [GHAY-ba]), communicating with the world through a line of four emissaries, the last of whom announced, on his death bed in 941, that the imam was going into "greater occultation" (ghayba kubra [GHAY-ba-KUBrah]), which would last until he returned as the mahdi at the end of time. For the moment, he would be with his followers but would not communicate with them. A number of duties have been suspended as a result of the imam's occultation.

THE FATIMIDS

During the time of the sixth imam, Ja'far al-Sadiq (d. 765), a group if Shi'is claimed that he had nominated his son Isma'il as his successor. When Isma'il died in 755 before his father, they recognised Isma'il's son Muhammad as the seventh and final imam. They maintained that he was also the imam who would reappear as the mahdi at the end of time. They existed in secret until the middle of the 9th Century, before emerging as two movements, known collectively as the Isma'ilis (is-ma-'EE-leez). The first movement, known as the Qarmatians, were a revolutionary group found in Iraq and Arabia. The second and (for Ars Magica) more important group were the Fatimids (FAW-ti-mids), a group who ruled in North Africa and Egypt from the 10th century until their destruction in 1171.

The Fatimids developed a doctrine that drew a distinction between the exterior teaching of religion and the inner truth behind it. The Fatimids saw history as a succession of cycles, in each of which there was a prophet followed by a number of imams. The Fatimid rulers themselves claimed to be imams as well as the rightful caliphs. The inner truth was of a God beyond all human knowledge, from which there proceeded a series of emanations through which the human world had been created. The Fatimids were content merely to be recognized as rulers by their subjects, who remained, in the main, Sunni Muslims, and they did not attempt to impose their doctrine on them.

While the Fatimid state was destroyed in 1171, it is possible that some members may have escaped the destruction and may be waiting in hiding for a good opportunity to rally others to their cause. Such figures would be imams, powerful leaders who, among other things, would be endowed with the Commanding Aura (see Blessed by God, The Commanding Aura).

THE ASSASSINS

The word "assassin" derives from the Arabic hashishi (ha-SHEE-shee, one associated with hashish), and is an uncomplimentary term probably used by the opponents of the Assassins to refer to their sect. They owe their origins to one of the most active propagandists of the Fatimid caliphate, a Persian named Hasan-i Sabbah, who in 1090 seized the fortress of Alamut, in northern Persia. From there he began a program of Fatimid propaganda and political assassination. Then in 1094 the Fatimid caliph al-Mustansir died. He had nominated his eldest son, Nizar, to succeed him, but the palace administration ousted him in favor of his younger (and more pliable) brother al-Musta'li. Hasan-i Sabbah and his followers sided with Nizar, becoming independent from the main Fatimid administration. It is from this stance that the Assassins are known by their other name of Nizaris (ni-ZAHreez). Nizar was murdered in prison in Alexandria, and his sons with him, but the Assassins claimed that a grandson had been successfully smuggled out and brought up at Alamut. In another version of the story it was a pregnant concubine of one of Nizar's sons who was smuggled out and gave birth to the grandson at the fortress. During the years that followed, the Assassins established a sect arranged along strictly hierarchical lines, with the ultimate authority being the Grand Master (hujja [HUJ-ja], "proof"), or (after 1162) the imam, at Alamut. Religious leaders were known by the title of shaykh (in Arabic) or pir (PEER, in Persian, a term meaning "elder.") Members addressed each other as rafiq (ra-FEEQ, comrade). During this period, the Assassins also continued to expand their sphere of influence, taking a number of fortresses in Persia and Syria. The most important Syrian fortress taken was Masyaf.

Much of what is known about the Assassins was written by their opponents, but their masters were said to have trained followers from an early age to be fanatical adherents to their sect. According to one account, they were drugged and placed in a garden that was intended to resemble the Gardens of Paradise, then whenever an Assassin was required for a mission, one of the young men would be drugged again and removed from the garden. Upon waking, he would be given a dagger and informed that if he wished to return to Paradise, he would have to slay a particular victim. It was promised that either when he returned, or if he was killed in the attempt, angels would bear him back to Paradise again. In this way they are said to have inspired fanatical devotion in their followers.

Probably the greatest of the masters of the Syrian branch of the Assassins was Rashid al-Din Sinan, also known to the Crusaders as the Old Man of the Mountain. He ruled from 1162 until sometime between 1192 and 1194 and was said, like many of the masters of the Assassins, to have been a magician. In 1176, Saladin besieged Masyaf, but is said to have withdrawn after a poisoned dagger and a threatening message from Sinan appeared in his tent overnight. Another story states that a messenger from Sinan came to the sultan, insisting on delivering his message in private. Saladin retained in his presence two bodyguards whom he regarded as sons. The messenger turned to the guards and said, "If I ordered you in the name of my master to kill this sultan, would you do so?" They drew their swords, saying, "Yes, command us as you wish." The messenger left the tent, taking the two guards with him, and leaving the sultan astounded. Thereafter Saladin attempted to remain on good terms with Sinan.

The fourth master of the Persian Assassins, Hasan, succeeded to the position in 1162. He became recognized as a descendant of Nizar, and hence the true imam. His descendants still claim to be imams in 1220.

Neither Sunni nor Shi'i, the form of Islam practised by the Almohads — the current rulers of Muslim Spain and North Africa — incorporates elements drawn from both traditions as well as earlier schools of Islamic theological thought (including that of the Mu'tazilis). The Almohads promote a doctrine that emphasizes the oneness and transcendence of God, and in doing so they condemn the ascription of attributes to God. Thus any references to, for example, God's "hand" or "eye" in scripture are meant to be understood purely in a metaphorical sense, as otherwise they might impinge on His omnipotent nature. In about 1121 the founder of the movement, Ibn Tumart, proclaimed himself to be the mahdi, tracing his genealogy back to the Prophet, and in 1220 the Almohads still claim to be the rightful caliphs of the Muslim world.

While the Almohad caliphs occasionally insist on strict interpretation of the Qur'an and hadith, for the most part they are content to leave the day-to-day practice of justice of the society under their rule in the hands of the Sunni jurists, most of whom are followers of the madhhab of Malik ibn Anas. Like that of the Fatimids, the Almohad doctrine has remained largely the faith of the elite, with the majority of their subjects being Sunni Muslims.

And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.

Allah promiseth to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide blessed dwellings in Gardens of Eden. And — greater (far)! acceptance from Allah. That is the supreme triumph.

Qur'an 9:71-2

Muslim characters, be they rural or urban in origin, are generated in the same way as other characters. However, some current Virtues and Flaws are forbidden to them, or at least are very rare. Others merely require renaming or minor alterations. They also have access to some additional Virtues and Flaws. Finally, two new Academic Knowledges are also described: Theology: Islam and Islamic Law.

The following situations might apply to travelling characters.

NON-MUSLIM CHARACTERS IN MUSLIM LANDS

Broadly speaking, characters who are members of other faiths living under Islam follow the same guidelines given for Muslim characters above, although very few are members of the nobility, and none may be members of the religious classes ('Alim, Qadi, Mufti, Sufi) or Mamluks. Many Christians living under Islam are involved in the civil administration, while many Jews are merchants.

Almost all non-Muslim characters living under Muslim rule must also take the Minor General Flaw Dhimmi, described below, which reflects their status as non-Muslims under Muslim rule. Exceptions tend to be those outside the social order, and hence beyond or beneath the notice of the Muslim authorities. Hermetic magi are the most obvious examples of such exceptions.

MUSLIM CHARACTERS IN NON-MUSLIM LANDS

In the thirteenth century it is rare that Muslims choose to live in Christian territory, particularly as in many areas Christians and Muslims are at war. However, it is not unknown for Muslims to travel to Europe, and covenants, with their unusually tolerant atmospheres, are one environment where a Muslim character is likely to find refuge, even if those who live in the communities around the covenant might view them with suspicion at best and outright hostility at worst. Muslim characters who have come to live in non-Muslim lands should be generated in the same way as other Muslim characters, but they should always take the Major Social Status Flaw Outsider, reflecting the reaction they are likely to encounter from the people living in the surrounding countryside.

Forbidden Virtues

MAJOR, SOCIAL STATUS VIRTUE

Magister in Artibus (European-style universities do not exist in Muslim lands)

MINOR, SOCIAL STATUS VIRTUES

Clerk
Mendicant Friar
Priest

Forbidden Flaws

MAJOR, STORY FLAW

Monastic Vows

MINOR, SOCIAL STATUS FLAW

Branded Criminal (Criminals are not branded in Muslim societies)

New Virtues

MAJOR, SOCIAL STATUS

Muqta'

MINOR, SUPERNATURAL

Sufi

MINOR, SOCIAL STATUS

'Alim
Bureaucrat
Emir
Mamluk
Sufi

MINOR, GENERAL

Educated (Islamic)

New Flaws

MINOR, GENERAL

Dhimmi
Eunuch

'ALIM

Minor, Social Status

You are a member of the religious elite. You may be a minor official, such as a mu'adhdhin or an imam, or you may be a major figure, such as a mufti (MUF-tee, someone formally entitled to give a legal opinion) or a qadi (QAW-dee, judge). You may purchase Academic Abilities during character generation. This Virtue is only available to male characters.

BUREAUCRAT

Minor, Social Status

You are a member of the civil administration, probably a katib (KEH-tib, scribe or secretary) or watha’iqi (wa-THEH-i-qee, writer of legal documents). You may take Academic Abilities during character creation. This Virtue is only available to male characters

EDUCATED (ISLAMIC)

Minor, General

You have been educated in a mosque or Qur'an school. The 50 experience points should be spent on some or all of Arabic, Persian, Greek, Latin, Theology: Islam, Islamic Law, and Artes Liberales, due to a different education "system."

EMIR

Minor, Social Status

This is the same as the Knight Virtue, though due to the rather different upbringing of Muslim emirs, you are likely to be as skilled with hunting, religious teachings, and culture as you are with martial pursuits.

MAMLUK

Minor, Social Status

You are a former military slave, bought as a child, trained at a military school and educated in Islam, and then freed upon reaching adulthood. You are probably Turkish, but you may also be Mongol or even Greek. You are likely to have been trained in the use of lances, bows, shields, chainmail, and lamellar armor (same statistics) and one or two swords, both on foot and on horseback, though this does not necessarily mean that you will own these at the start of the game (storyguide's option).

You may take Martial Abilities at character creation, and as a special case you may also take the Ability Theology: Islam, even if you do not have the Minor General Virtue Educated. This Virtue is only available to male characters, and (for Companion characters only) is compatible with both the Emir and Muqta' Virtues, as many Mamluks have climbed high in the Muslim hierarchy.

MUQTA' (MUQ-TA')

Major, Social Status

You are an important emir, entrusted with an iqta' (iq-TAW', similar to a feudal fief). All rules for the Landed Noble Virtue apply, except that a Muslim who takes the Minor Status Virtue Knight will be called an emir, rather than a knight.

SUFI

Minor, Social Status, Supernatural

You are a Muslim mystic, seeking a closer union with God through asceticism and rituals. You are a member of a tariqa of Sufis led by a shaykh. While the group supports you in times of need, your shaykh expects equal commitment from you to him or her and the other members; you automatically have the Minor Story Flaw Mentor, which does not yield any points for buying Virtues.

Most Muslims treat you with respect for your pious lifestyle. You may purchase the Abilities Theology: Islam, Islamic Law, and Dominion Lore at character creation.

This Virtue may be taken by both male and female characters, either as a Minor Social Status Virtue or a Minor Supernatural Virtue.

DHIMMI

Minor, General

You are a non-Muslim living under Muslim rule. If you are adult and male, you must pay the jizya head tax, and all dhimmis must abide by certain social restrictions (described above), in return for which they receive tolerance and protection from the Muslim authorities. The actual amount a dhimmi has to pay in jizya varies, but rarely exceeds a dinar (a gold coin) per year.

EUNUCH

Minor, General

You are a eunuch, and so are unable to procreate. Regardless of when the operation was carried out, you display outward characteristics identifying you as a eunuch, which may make you seem odd in the eyes of other characters. You enjoy a certain freedom of movement among the sexes, and it is likely you were made a eunuch for work at a harem or a military school. This Flaw is only available to male characters.

ISLAMIC LAW*

Academic

This is the Muslim version of Civil & Canon Law. The major sources of Islamic Law are the Qur'an and the Sunna. Specialties: any one of the sources of Islamic Law, particular topics, customs of a particular area.

THEOLOGY: ISLAM*

Academic

This is the Islamic equivalent of Christian Theology. The major sources for Islamic theology are the Qur'an and the Sunna. Specialties: the Qur'an, debates, history, prophets.

HOLY TRADITION: SUFIS

Favored Abilities: Ceremony, Meditation, Transcendence, Understanding

Holy characters are quite common in Islam, and many of them are pious individuals who seek a closer experience of God through spiritual quests and ecstatic meditation. By 1220 there are numerous groups of these Muslim mystics, who gather in groups known as tariqas to seek the Divine through their communal meditation rituals. They do not speak of themselves as a tradition, more often simply referring to themselves as "friends" or "like minds," and as a sign of their humility and piety they wear robes of wool, from which they take the name "Sufis" ("woollen ones"). They are typically led by a holy character called a shaykh.

Sufis practice two forms of group meditation, known as dhikr (DHIKR, "mentioning" [the names of God]) and sama' (sa-MEH', "listening" [to music or poetry composed for God]). In a dhikr session, Sufis intone the names of God, accompanied by certain bodily movements (sometimes dance) until they achieve a feeling of closeness with Him. In a sama' session, they listen to music or poetic recitation to achieve the same goal. The ritual involves a gradual increase in fervor until an ecstatic state is reached and mystic insight comes to the practitioner or practitioners.

Sufis engage in both personal and group rituals intended to bring them into closer proximity to God and give them mystical understanding of His creation. These rituals may be attended by anyone with the permission of the Sufis or their shaykh, but non-Sufis will find it much more difficult to gain the full benefits from them. That said, both Sufis and non-Sufis stand to benefit from participation in group rituals, as their shaykhs will often possess the Ceremony Ability, which enables them to synchronize their efforts in order to reach higher degrees of understanding. See the Blessed By God chapter, New Abilities for a description of the benefits of the use of Ceremony.

HOLY SOCIETAS: ZOROASTRIANS

Favored Abilities: Invocation, Holy Magic, Sense Holiness and Unholiness, Wonders

Zoroastrianism is an ancient tradition with its origins in the Middle East, possibly as early as 1500 B.C. Zoroaster (or Zarathushtra) founded the faith of the Persian Empire on the principles of monotheism. In his divine hymns, the Gathas, he revealed to humanity that there was one supreme and all-knowing God, Ahura Mazda ("Wise Lord"), locked in eternal conflict with His opposite, Angra Mainyu ("Destructive Spirit"). To destroy Angra Mainyu, God created an immaculate material world based on seven pillars, which are personified by the Amesha Spentas ("Beneficent Immortals").

God knew that Angra Mainyu would attack this world, bringing with it disorder, falsehood, sorrow, cruelty, disease, and suffering, so he also created Man, the masterpiece of His creation, to play the final and decisive role in the great cosmic battle between Light and Dark. The prophet declared that through their free will, mankind could overthrow Angra Mainyu, using the ethical framework of righteousness, truth, temperance, devotion, tolerance, goodness, and wisdom. If mankind personified these virtues and followed good thoughts, words, and deeds, the annihilation of the Destructive Spirit would eventually take place.

For over a thousand years, Zoroaster's wisdom flourished as the state religion of three mighty Persian empires, and there was great hostility and antipathy between the Zoroastrians and the Mercurian priests of Rome. Ultimately, the Romans were diminished by the spread of Christianity, but the Zoroastrians were pushed farther east by the spread of Islam, and were nearly decimated when waves of Turks swept across the Islamic world in the early eleventh century. A few of them escaped to the West, and by 1220 a new generation of Zoroastrians has emerged, concentrated primarily in the Levant and Thebes.

Zoroastrian priests, called Magoi, are renowned for venerating fire as a symbol of God's purity. Every Zoroastrian temple has a sacred fire; it is essential to their religion. They also pursue truth as their highest ideal, with justice close behind. Zoroaster taught that since the world is essentially immaculate and good, man should live well and enjoy its gifts, although always in moderation since the states of excess and deficiency are part of Angra Mainyu. Above all, Magoi are encouraged to lead active and industrious lives of honesty, charity, and happiness. Although this may seem very passive, a full life is one of the chief ways that mankind wages war against the Hostile Spirit. Happiness strengthens men to fight evil. Celibacy, fasting, and mortification are anathema, as they weaken humanity.

Magoi are also expected to take an active role in the fight against the Destructive Spirit. This generally involves seeking out unhappiness, decay, corruption, disease, suffering, or sorrow and correcting it. They oppose all the servants of Angra Mainyu, which includes any perpetrator of evil in the world, especially Infernal agents. As priests of Zoroastrianism, they are also expected to follow a long and strict list of taboos revolving around purity and cleanliness. Defilement can result from not following any of a number of holy laws, rendering Magoi unworthy before the sacred flame that burns in every Zoroastrian temple. For example, Magoi must intone a short prayer before eating, drinking, performing ablutions, or handling refuse. They must wear certain clothes, observe religious festivals, and follow the other dictates of the faith. In Mythic Europe, many of these strictures might resemble the religious observances of Muslims, thus this chapter can serve as a general guide for their behavior and culture, even though actual Zoroastrian practices are very different.

The word "magus" comes from the singular form of Magoi, "Magu." Thus many magi believe that principles of Hermetic magic also came from the East with the priests of Zoroaster — they are considered to be the "magi" mentioned in the Bible, who followed a star to the nativity. Several of the Zoroastrian refugees who made their way Europe had The Gift and joined the Order of Hermes. They practice holy magic and continue their tradition by teaching their followers to revere Ahura Mazda and fight the servants of Angra Mainyu. Most of them belong to House Flambeau, a good fit because of their veneration of fire and love of fighting against evil.

The Zoroastrian tradition is especially appropriate as a mystery cult, as the Magoi are renowned for practicing ancient magical secrets such as astrology and theurgy. Rules for initiating characters into Holy Magic and other appropriate Virtues will be addressed in a forthcoming book, The Mysteries (Revised), but until then here are two unique rituals to represent the mysterious and unusual powers to which Zoroastrian magi might have access. These spells require Holy Magic to cast and are only taught to members of the tradition.

(IMMORTAL)'S BLESSING (CRVIGEN)

R: Per, D: Mom, T: Ind, Ritual

You gain a bonus to your casting roll for a spell you cast immediately following this holy ritual, equal to the Blessing's (level – 15). The spell is associated with Invocation and Wonders, and has seven different versions, each associated with a different Immortal, Personality trait, and Form, as shown below.

Immortal	Trait	Form(s)
Asha Vahishta ("Best Righteousness")	Brave	Ignem, Imaginem
Khshathra Vairya ("Desirable Dominion")	Just	Vim
Haurvatat ("Health")	Strong	Aquam, Auram
Spenta Armaiti ("Holy Devotion")	Loyal	Terram
Ameretat ("Long Life")	Calm	Herbam
Vohu Manah ("Good Purpose")	Kind	Animal
Spenta Mainyu ("Holy Spirit")	Wise	Corpus, Mentem

Your score in this Personality trait (or a closely related trait), multiplied by ten, determines the maximum bonus granted by this ritual. For example, when cast by a holy magus with Loyal +2, Spenta Armaiti's Blessing would give a +20 bonus to a Terram spell. The boosted spell must only affect the associated Form and no others, or one or both Forms if two are listed. If it includes other requisites, there is no bonus. (Immortal)'s Blessing may be used with formulaic or spontaneous magic, and may even be used with rituals provided that you begin casting the boosted spell immediately after finishing the Blessing.

(Non-Hermetic)

SAOSHYANT'S ELIXIR (CRCO50)

R: Per, D: Mom, T: Ind, Ritual

This holy ritual requires a season of preparation to cast, and if you are under the effects of a Longevity Ritual, the Longevity Ritual loses its effectiveness. You cannot make another for as long as you are under the effects. For ceremonial casting purposes, the associated Method and Power are Invocation and Wonders.

These are the instructions for preparing the elixir of eternal life, that which raises our bodies from the elements into which they have been dissolved and reunites them with our souls, as handed down to us from Saoshyant, the Savior, Seed of Zoroaster.

You must first prepare yourself for salvation by undergoing a terrible ordeal. Molten metal (usually lead) is poured over your entire body, which you must endure for three days (see Injuries, Heat and Corrosion in Ars Magica 5th Edition, page 181). The surging metal removes all taint from your soul and purifies your flesh, but also causes you terrible pain and injury, though it is said to feel like being bathed in warm milk if you are completely without sin. Some of the metal will probably stick to your body, and if you survive you must bear these disfiguring patches grafted to your skin like tattoos for the rest of your days, as removing them again exposes you to evil and undoes the effects of the ritual.

Once you are cleansed of evil, you must sacrifice a holy animal, usually a bull with Divine Might. This provides the necessary vis for the spell, and from its fat Saoshyant's elixir may be distilled. Drink this, and for as long as you strictly follow Zoroastrianism, you do not have to make aging rolls and cannot die. Instead, you gain a Warping point every year, another whenever you gain Aging or Decrepitude points from other means, and another when you would die from your wounds or a lethal blow. Fatal wounds Incapacitate you instead. Zoroastrians believe that those who go into Final Twilight after drinking the elixir will join Ahura Mazda in Paradise.

Saoshyant's Elixir is intensely personal and cannot be cast upon another; to gain the gift of extended life on earth, you must learn the ritual and perform it yourself. Only those who have endured the ritual immolation and did not die are worthy of the bodily resurrection, being entrusted with the rehabilitation of the world.

(Non-Hermetic)

MYTHIC COMPANION: ZAHIDS

As stated above, the zahids are exceptionally ascetic Sufis. They seek, through an ascetic, pious life, to achieve a closer experience of God. Many zahids are shaykhs — leaders of Sufi tariqas although this is not exclusively the case. Through their pious contemplation, they gain the ability to work miraculous acts, karamas, and those who do associate with tariqas often have the ability to synchronize the efforts of their followers, enabling them to gain deep insights into the nature of the Divine.

Required Virtues and Flaws: All zahids must begin with the free Virtue Zahid, a Mythic Companion Virtue. A zahid must also take the following Virtues:

True Faith, Major General Meditation, Major Supernatural (Method) Understanding, Major Supernatural (Power) Second Sight, Minor Supernatural

This leaves a zahid with ten points of Flaws and ten points of Virtues remaining. Note that in order to balance the character's Virtues and Flaws, the character will have to take, at minimum, five points of Flaws.

A zahid must take one Social Status, normally one of the Minor Virtues Wise One or 'Alim, if living in Muslim lands, or the Major Flaw Outsider (Muslim), if living elsewhere. A zahid who is a shaykh should take the Minor Supernatural Virtue Ceremony and the Major Story Flaw Dependent, representing a Sufi tariqa.

Minimum Ability Scores: Zahid characters must spend 90 experience points on the following Abilities. While these include one Arcane and two Academic Knowledges, a zahid must take appropriate Virtues in order to gain access to other such Abilities:

Concentration 1
Dominion Lore 1
Islamic Law 1
Meditation 3
Second Sight 2
Theology: Islam 2
Understanding 2

The character's remaining experience points may be spent as the player sees fit.

THE DEVOUT MU'ADHDHIN

Characteristics: Int +3, Per –2, Pre +2, Com +2, Str 0, Sta +1, Dex 0, Qik –2

Size: 0

Age: 34 (34)

Decrepitude: 0

Warping Score: 0 (0)

Virtues and Flaws: 'Alim; Inspirational, Sense Holiness and Unholiness; Arthritis, Pious, Poor Eyesight

Personality Traits: Cranky +3, Loyal +3, Pious +3

Reputations: None

Combat:

Dodge: Init –2, Attack n/a, Defense +1, Damage n/a

Fist: Init –2, Attack +2, Defense 0, Damage 0

Kick: Init –3, Attack +2, Defense –1, Damage +3

Soak: +1 (Stamina)

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1-5), –3 (6-10), –5 (11-15), Incapacitated (16-20)

Abilities: Arabic 5 (adhan), (Area) Lore 3 (history), Artes Liberales 2 (Arabic texts), Awareness 3 (alertness), Brawl 2 (dodging), Charm 2 (being witty), Chirurgy 2 (diagnosis), Concentration 2 (reciting), Etiquette 3 ('ulama'), Folk Ken 3 (nobles), Guile 3 (spot lies), Islamic Law 4 (Qur'an), Leadership 1 (inspirational), Music 4 (sing), Sense Holiness and Unholiness 5 (good), Teaching 3 (theology), Theology: Islam 4 (prophets)

Equipment: Robes and turban

Encumbrance: 0 (0)

Notes: The mu'adhdhin here presented is the typical example of the devout mosque attendant whose piety gives him the determination and energy to haul his aching bones to the top of the minaret five times a day so that he can summon the faithful to prayer.

As a storyguide character, he could turn out to be unexpectedly useful to the player characters when they need the benefit of his insight and wisdom. He could also serve as a rather more vigorous member of a troupe if his Arthritis and Poor Eyesight Flaws were replaced with others that were less physically debilitating.

THE CHRISTIAN KATIB

Characteristics: Int +1, Per +2, Pre –2, Com 0, Str 0, Sta 0, Dex +2, Qik +2

Size: –1

Age: 24 (24)

Decrepitude: 0

Warping Score: 0 (0)

Virtues and Flaws: Bureaucrat; Clear Thinker, Gossip; Busybody, Dhimmi, Small Frame

Personality Traits: Birdlike +2, Inquisitive +3, Loyal +1

Reputations: Gossip +3 (Local Inhabitants)

Combat:

Fist: Init +2, Attack +2, Defense +2, Damage 0

Kick: Init +1, Attack +2, Defense +1, Damage +3

Soak: 0 (Stamina)

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1-4), –3 (5-8), –5 (9-12), Incapacitated (13-16)

Abilities: Arabic 5 (fast), (Area) Lore 2 (personalities), Artes Liberales 3 (Greek texts), Awareness 2 (details), Charm 2 (extracting information), Concentration 2 (long periods), Etiquette 2 (administrators), Folk Ken 2 (nobles), Greek 5 (translation), Guile 3 (quick lies), Intrigue 2 (gossip), Islamic Law 2 (Hadith), Profession (Scribe) 3 (speed), Stealth 2 (eavesdropping), Theology: Christianity 2 (saints), Theology: Islam 2 (history)

Equipment: Robes and turban, writing equipment

Encumbrance: 0 (0)

Notes: An Arab Christian living under Muslim rule, the katib works in one of the administrative offices, translating Greek texts into Arabic. He is always interested in what is going on around him and has become an expert at office politics, though in some cases this has made him unpopular. The character's role within the Muslim bureaucracy might be changed by changing the character's expertise with Greek to another language, or by removing the Greek Ability altogether and redistributing the experience points into the other Abilities.

THE MAMLUK SOLDIER

Characteristics: Int 0, Per 0, Pre –3, Com 0, Str +3, Sta +2, Dex +2, Qik +1

Size: 0

Age: 23 (23)

Decrepitude: 0

Warping Score: 0 (0)

Virtues and Flaws: Mamluk; Enduring Constitution, Warrior; Disfigured (Battle Scars), No Sense of Direction, Overconfident

Personality Traits: Brave +3, Loyal +2, Overconfident +3

Reputations: None

Combat:

Fist (on foot): Init 0, Attack +6, Defense +5, Damage +3

Kick (on foot): Init –1, Attack +5, Defense +3, Damage +6

Long Sword (on foot): Init +2, Attack +12, Defense +8, Damage +9

Long Sword and Heater (on foot): Init +2, Attack +11, Defense +10, Damage +9

Short Bow (on foot): Init –1, Attack +10, Defense +6, Damage +9

Lance (mounted): Init +2, Attack +14, Defense +9, Damage +8

Lance and Heater (mounted): Init +2, Attack +14, Defense +12, Damage +8

Long Sword (mounted): Init +2, Attack +15, Defense +11, Damage +9

Long Sword and Heater (mounted): Init +2, Attack +14, Defense +13, Damage +9 Short Bow (mounted): Init –1, Attack +13, Defense +9, Damage +9

Soak: +11 (Stamina, Full Chain Mail Armor)

Fatigue Levels: OK, 0, 0, –2, –4, Unconscious

Wound Penalties: 0 (1-5), –2 (6-10), –4 (11-15), Incapacitated (16-20)

Abilities: Animal Handling 2 (horses), Arabic 2 (taking orders), Area Lore 2 (geography), Athletics 2 (running), Awareness 2 (ambushes), Bows 4 (short bow), Brawl 3 (punching), Etiquette 2 (nobles), Folk Ken 2 (soldiers), Ride 5 (battle), Single Weapon 5 (long sword), Survival 2 (mountains), Theology: Islam 2 (Arkan al-Islam), Turkish 5 (colorful phrases)

Equipment: Full Chain Mail Armor, Short Bow, Long Sword, Heater Shield, Lance

Encumbrance: 1 (4)

Notes: This is a template for a low-ranking Turkish Mamluk soldier who has been slightly better trained with his sword than with his bow. It would be easy enough to swap the relevant Abilities if he was to be more skilled in ranged combat. It has been assumed that in this case he has all the equipment that he is able to use.

THE HIGH-RANKING QADI

Characteristics: Int +3, Per +1, Pre +3, Com +3, Str –3, Sta –3, Dex 0, Qik 0

Size: 0

Age: 30 (30)

Decrepitude: 0

Warping Score: 0 (0)

Confidence Score: 1 (3)

Virtues and Flaws: 'Alim; Wealthy; Clear Thinker, Inspirational, Piercing Gaze, Puissant Ability (Islamic Law), Social Contacts ('ulama'), Temporal Influence; Ambitious (Major), Difficult Underlings; Ability Block (Martial), Fragile Constitution, Motion Sickness, Oversensitive (Disrespect)

Personality Traits: Ambitious +3, Determined +3, Politician +3

Reputations: None

Combat:

Fist: Init +0, Attack +0, Defense +0, Damage –3

Kick: Init –1, Attack +0, Defense –1, Damage 0

Soak: –3 (Stamina)

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1-5), –3 (6-10), –5 (11-15), Incapacitated (16-20)

Abilities: Arabic 5 (public speaking), Area Lore 3 (personalities), Artes Liberales 2 (logic), Awareness 2 (alertness), Bargain 3 (hard sell), Charm 3 (being witty), Concentration 2 (reading), Etiquette 4 (nobility), Folk Ken 4 (nobles), Guile 4 (spot lies), Intrigue 4 (alliances), Islamic Law 5 (local customs), Leadership 3 (intimidate), Stealth 2 (sneak), Teaching 2 (Islamic Law), Theology: Islam 5 (Qur'an)

Equipment: Robes and turban

Encumbrance: 0 (0) Notes: This character has been created as an ambitious qadi, a consummate politician who has worked his way up the ranks of the judiciary until he is one of the senior figures in society. As a result, an emphasis has been placed on the Abilities he might have required to achieve this. Other less ambitious qadis might be more interested in law and knowledge than politics, so the experience spent on the social Abilities might be redistributed into others such as Artes Liberales, Philosophiae, and languages. Remember that a character aged 30- 35 may start the game with Ability scores of 6, so it would also be possible to redistribute some of the points to increase the character's scores in Theology: Islam and Islamic Law.

THE MAMLUK EMIR

Characteristics: Int 0, Per +1, Pre –1, Com 0, Str +2, Sta +2, Dex +1, Qik 0

Size: 0

Age: 31 (31)

Decrepitude: 0

Warping Score: 0 (0)

Confidence Score: 2 (5)

Virtues and Flaws: Emir, Mamluk, Muqta'; Inspirational, Lightning Reflexes, Long-Winded, Self-Confident, Tough; Oath of Fealty, Proud (Major); Lesser Malediction (Cursed by jinn to wound a companion in every battle), Missing Ear, Reckless, Social Handicap (Superiority complex)

Personality Traits: Arrogant +3, Proud +3, Reckless +3

Reputations: None

Combat: Fist (on foot): Init –2, Attack +4, Defense +3, Damage +2

Kick (on foot): Init –3, Attack +3, Defense +1, Damage +5

Long Sword (on foot): Init 0, Attack +10, Defense +6, Damage +8

Two Long Swords (on foot): Init +1, Attack +12, Defense +8, Damage +9

Short Bow (on foot): Init –3, Attack +9, Defense +5, Damage +8

Lance (mounted): Init 0, Attack +13, Defense +8, Damage +7

Long Sword (mounted): Init 0, Attack +13, Defense +9, Damage +8

Two Long Swords (mounted): Init +1, Attack +15, Defense +11, Damage +9

Short Bow (mounted): Init –3, Attack +12, Defense +8, Damage +8

Soak: +14 (Stamina, Tough Minor General Virtue, Full Chain Mail Armor)

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1-5), –3 (6-10), –5 (11-15), Incapacitated (16-20)

Abilities: Animal Handling 2 (horses), Arabic 3 (giving orders), Area Lore 2 (history), Athletics 2 (leap), Awareness 2 (peoples' reactions), Bargain 2 (political support), Bows 4 (short bow), Brawl 2 (punching), Carouse 2 (stay sober), Charm 2 (recruiting), Etiquette 2 (nobles), Folk Ken 1 (soldiers), Guile 2 (spot lies), Hunt 2 (lions), Intrigue 2 (alliances), Leadership 2 (rallying troops), Ride 4 (battle), Single Weapon 5 (two long swords), Survival 2 (mountains), Theology: Islam 2 (social structures), Turkish 5 (rhetoric)

Equipment: Full Chain Mail Armor, Short Bow, Two Long Swords (If used together, statistics are Init +3, Atk +5, Dfn +2, Dam +7, Str +1, Load 2), Lance

Encumbrance: 2 (4)

Notes: The Mamluk emir was created as a proud, reckless, land-holding Muslim noble, trained for combat but also with a little skill at political intrigue. His Characteristic and Ability scores could be redistributed to place a greater emphasis on the political side of his nature, should such a character be desired.

THE MUSLIM TRAVELLER

Characteristics: Int +1, Per +3, Pre 0, Com 0, Str 0, Sta +2, Dex –2, Qik 0

Size: 0

Age: 26 (26)

Decrepitude: 0

Warping Score: 0 (0)

Confidence Score: 1 (3)

Virtues and Flaws: Outsider; Guardian Angel; Common Sense, Educated, Keen Vision, Long-Winded, Venus' Blessing, Well-Traveled, Wilderness Sense; Enemies (Local Clergy); Afflicted Tongue, Clumsy, Compulsion (Curious), Humble

Personality Traits: Curious +3, Friendly +3, Humble +3

Reputations: Infidel 3, with Local Clergy

Combat:

Fist: Init 0, Attack +1, Defense +3, Damage 0

Kick: Init –1, Attack 0, Defense +1, Damage +3

Soak: +2 (Stamina)

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1-5), –3 (6-10), –5 (11-15), Incapacitated (16-20)

Abilities: Animal Handling 2 (horses), Arabic 5 (colorful phrases), Another Living Language 2 (dialect), Another Living Language 2 (expansive vocabulary), Area Lore 2 (personalities), Another Area Lore 2 (geography), Another Area Lore 2 (geography), Artes Liberales 2 (astronomy), Athletics 2 (running), Awareness 3 (alertness), Bargain 3 (traveling supplies), Brawl 2 (punching), Charm 3 (first impressions), Chirurgy 2 (bind wounds), Etiquette 1 (travelers), Folk Ken 3 (clergy), Guile 3 (in danger), Hunt 3 (tracking), Islamic Law 2 (laws of travel), Latin 2 (Hermetic usage), Ride 1 (speed), Stealth 1 (sneak), Survival 3 (deserts), Swim 2 (rough water), Theology: Islam 2 (prophets), Wilderness Sense 3 (hazards)

Equipment: Traveling clothes and equipment

Encumbrance: 0 (0)

Notes: The Muslim traveler is a wanderer in Europe, inspired by his guardian angel to explore and examine the holy sites that lie beyond the borders of the Muslim world. In terms of Abilities, he is something of a generalist, although it has been assumed in this particular case that he is a traveling scholar rather than an itinerant warrior. Thus the emphasis of the character might be changed somewhat by replacing the Educated Virtue with the Minor General Virtue Warrior and replacing his Academic Abilities with Martial Abilities. As an alternative, some of the experience points could be redistributed to make the character more specialized in a few skills while dispensing with some of the others.

THE SUFI POETESS

Characteristics: Int +1, Per +1, Pre +2, Com +3, Str –3, Sta 0, Dex +1, Qik +1

Size: 0

Age: 19 (19)

Decrepitude: 0

Warping Score: 0 (0)

Confidence Score: 1 (3)

Virtues and Flaws: Sufi; Meditation, Understanding; Free Expression, Lesser Purifying Touch (Quotidian Fever), Student of Divine; Black Sheep, Blind, Pious (Major); Compassionate (Minor)

Personality Traits: Creative +3, Pious +3, Soft-Hearted +3

Reputations: Recalcitrant 2, with Allies of Family

Combat: No effective combat capability.

Soak: 0 (Stamina)

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1-5), –3 (6-10), –5 (11-15), Incapacitated (16-20)

Abilities: Arabic 5 (poetry), Awareness 2 (sounds), Charm 2 (the sick), Concentration 3 (Sufi rituals), Dominion Lore 4+2* (visions), Etiquette 2 ('ulama'), Folk Ken 2 (Sufis), Guile 2 (spot lies), Islamic Law 2 (women), Meditation 2 (dhikr), Stealth 1 (hide), Theology: Islam 4 (angels), Understanding 2 (visions of God)

* Bonus from Student of Divine Virtue

Equipment: Simple woolen robes

Encumbrance: 0 (0)

Notes: Blind since birth, the Sufi poetess has found solace and purpose in the pursuit of a different form of insight, seeking to understand the nature of God and express it in verse. She herself is something of a living saint among the poor of her home city, a result of her ability to heal with a touch. Her family, however, regards her unorthodox views on correct worship with disdain and have disowned her, telling those around them that her strange behavior stems from a recalcitrant disposition.

The poetess is, in her own way, something of an outsider, separated from family and her social background by both her devotion to God and her physical disability. A character who is more integrated into society might be generated by replacing her Black Sheep and Blind Flaws with other less isolating or more sociallydemanding Major Story Flaws, such as Curse of Venus, Dependent, and Favors, and Major General Flaws, such as Crippled, Enfeebled, or Low Self-Esteem.