[Symbol of the Fakhr Tribe]

"As we entered into the dwelling of the Fakhr, we found a thriving people, they seemed to want for nothing, and yet, our Sultan has asked us to seek their support, they are said to be an honorable and proud people, and it is even rumored the Sayyid himself is of their blood."

NOTE: This Tribe is part of the Badawi subculture, Learn more about them here.

The Fakhr Tribe(Qalashi:قبيلة فخر ‎ | Common transliteration: Qabeelat Fakh'ar) is believed to be among the oldest and largest of the ancient Qalasheen tribes, the tribesmen occupy themselves with work across multiple fields including scholarship, merchantry, herding farming and martial pursuits, but overall, they prefer to live in a more relaxed and calm atmosphere, because of this, pursuits such as Poetry, Storytelling and other such artistic endeavors are heavily encouraged.

The Four Branches

NOTE: If you wish to join any of the mentioned branches, please message their respective Sheikh on the forums or Discord.

The Four Branches is the term most often used to refer to the four different branches of the Fakhr, the Banu Haybah, Banu Ulamah, Banu Hamad and Banu Hattan, each of these branches descended from a set of siblings over a century after the tribe’s founding during a period known as the Century's Calamity.

Banu Nabeel | Sheikh Qamar Bin Zeyd al-Nabeel(@Nestro_Miner)

The royal family of the Qalasheens and The oldest name out of the names above, and the former Rulers of the south of Arcas. They have reappeared after disappearing for years in Almairs and took their rightful place as Rulers of the Qalasheen. The Current head Qamar Al-Nabeel has named himself Sultan, Uniting the entire south under his banner.

Banu Haybah | Sheikh N/A (N/A)

This is the branch known for its poets, farmers and herdsmen, they are most often seen taking care of the great many date-palm groves that grow throughout the tribal lands, as well as tending to the fields, ensuring the crops they yield are of both great quality and quantity, they are also credited with the cultivation of a variety of different fruits and vegetables that are found to be common place within the tribe.

Banu Hamad | Sheikh Ziyad Bin Utayr al-Hamad(@Chrisoulis777)

This is the branch most well-known for the brutal nature of its members, having been considered to be much more savage and bloodthirsty than the rest of their blood, the tribesmen of this branch can most often be found wherever one could sense danger, taking great care to ensure no foreign influence is permitted within the tribal lands. 

Banu Hattan | Sheikh Adel Bin Majed al-Hattan(@AquaticWolf)

This is the branch most famed for it's merchants, travelers and craftsmen, they often act as heads of the tribe's caravans and tend to produce the greatest variety of goods themselves, taking great care to ensure their relations with others and their reputation is well-received as far and wide as their camels can take them. 

History

Beginning

The Fakhr history begins with its founder and namesake, Fakhr [who was born nearly three centuries prior to the Fakhr’s settling in Almaris] to a poet by the name of Aasim, as a child he would accompany his father along his journeys, compiling the tales of great Badawi Sheikhs, Warriors, and Scholars.

With each great individual he’d meet, Fakhr would try his utmost best to identify a habit of theirs he’d believed was the primary reason for their success, and as a result, he’d found himself learning more and more, with each venture seeming to open up a whole new cascade of knowledge which he’d eventually pass down to his children.

As time passed and he’d reached well into adulthood, the now reputable father and son had taken up residence with a tribe known as Banu Hawarr, here the young Fakhr entered the service of the local Sheikh, Shatr bin Shujah, nicknamed “al-Barq”, or “the Lightning”, for his notable participation in a number of conflicts between his people and the tribes of Humeima and Iyas.

While under Shatr's service, Fakhr would participate in a number of campaigns, rising to the rank  of a cavalry commander, leading a squadron of some forty of the best Badawi cavalrymen who’d become known for the sheer swiftness and effectiveness of their ways, Fakhr would go on to win great victories for the Lightning Sheikh, and for his services, he would be granted large tracts of land to oversee, and eventually the hand of the Sheikh’s own daughter, Jawhara Bint Shatr.

In time, Fakhr would come to found his own tribe, with he and Jawhara having more than a dozen children and they’d go on to settle a small Wadi, or Valley, in the desert Heartlands, known as Wadi al-Khadraa, or “the Green Valley”, due to its bountiful state.

The Century’s Calamity

The Calamity occurred nearly a century ago, soon after the Descendant’s settling of the Korvassan sands, it was an event that led to the, perhaps permanent, division of the Fakhr tribe into four separate entities that rarely overlap, according to the stories the eldest son of the tribe’s Sheikh, Haybah, had fallen deeply in love with a woman from another tribe known as Banu Nuways, however their Sheikh denied them permission to marry and effectively kept her prisoner, this infuriated Haybah and the Fakhr, as the Nuways had not given any reasoning for their decisions.

Haybah would rally his cousins, launching an attack against the tribe in an effort to free his beloved, they succeeded in this endeavour, freeing the woman from her captivity, yet perhaps in his folly, Haybah ordered the killing of a number of the enemy tribesmen who’d already previously surrendered, creating a blood feud that would lead to the fracture of the Fakhr and the annihilation of the Nuways.

Decades later, and the bond between Haybah and his wife only grew stronger and stronger, together they had many sons and even more daughters, this period of peace and prosperity would not last for too long, however, for on the 30th anniversary of the Fakhr’s attack on their tribe, the Nuways would retaliate by launching a night-raid on them, capturing the Tribeswoman who’d been married to Haybah, promising to inflict all manner of torture on her before ultimately killing her, and this, they did.

Enraged beyond all measures, Haybah would call a council with his brothers, Hattan and Hamad, asking them for their advice, Hattan advised retaliation but only through honorable means, whereas Hamad advised a the complete annihilation of the Nuways, playing on his brother’s emotions to convince him that absolute savagery was the only way.

Haybah decided to accept the advice of Hamad, leading an all out attack against the Nuways in the most brutal manner he could, killing all that stood in his way regardless of age or gender, all the Nuways would be put to the sword with all the loot and property gained being torched, a gesture from the Fakhr that they did not even consider the loot of the Nuways as booty.

The more restrained of the brothers, Hattan, would leave the raiding party, taking his sons with him as soon as those who had been responsible for the Nuways transgression had been suitable dealt with, however as news reached them of what occurred after their departure, they’d branch off from the rest of their kin, ensuring they were still part of the tribe, yet not responsible for the actions of their kin.

At around the same time when news reached the rest of the Fakhr, the daughters of Haybah could not believe the actions of their father and brothers, following suite with the Hattan and leaving the dwelling of their father, settling themselves down in the tents right on the outskirts of the tribal lands and condemning in all manner the actions of their family.

Haybah and his sons soon found themselves deeply regretful of their own actions, pledging to never again take up arms except in defense of their people, and instead busied themselves by tending to the tribe’s farmlands and date-palm groves, all these events caused Hamad and his sons to branch off as well, decrying what they considered the cowardice of their cousins to do what needed to be done.

The Hamad Rising Trials

For many generations, The Banu Hamad held many traditions, One of such was their tradition of trials they would go under such as the Hamad Rising trials, which consisted of several trials placed into a single category spread out throughout each Hamad’s early years of life. Starting at age ten, and completing at age eighteen. These trials consisted of tests for men and women, each man and woman having their own path of trial they must take. This tradition derived from the trial in which Malik the father of Hamad placed upon Hamad, in which grew Hamad to grow in strength and honor, which led to the children of Hamad’s renown for their bravery and zealousness toward their faith.

The trials began at age ten, though often believed to be taught when the child could understand to prepare them for the age ten trials.

The Sons of Hamad Trials:

Consisting of trials for men of the Banu Hamad. If failing a trial, the Boy would be able to repeat the trial until it is completed to continue to the next.

At age ten, the young boy would be quizzed with his faith of Iman Rashidun, and then tested to see their firmness in the faith. This was to ensure that at a young age, the young man would be disciplined within the laws of Allah and prevent the falling of the Hamad traditions of honor and faith.

At age fourteen, the young boy would be sent into the desert to find a predator of the desert and hunt it, in which he would be required to bring its pelt back and the meat. The animal’s pelt often resembled the strength of the young boy and his bravery in which on his return, he would make traditional Badawi armor using the pelt into the armor, to represent his trial of manhood, it may be looked down upon if the boy took a easy way out of a small and weak predator. The meat collected from the pelt or pelts, would be disrupted through charity. Often the parents of the child are often searching for a potential bride once the trial is completed, for a halal courtship may take place upon completion of the age Sixteen trial to be completed.

At age sixteen, the young man would be required to pick a fawn of a Qalasheen dune horse, and raise it and give it a name, this horse will be his passage of manhood to show he can not only take care of one other than himself but lead into battle for the sake of Allah. At this point if he has a potential courtship, he may begin courting the maden. 

At age eighteen, He and other members of the Banu Hamad would go and hunt an Animal of Ivory either an elephant or a rhino, in which the young man would lead the hunt. Upon killing the Animal, he would collect the Ivory of the animal and then create his first Seyf (Badawi sword) using the Ivory as the hilt. The young man would then be allowed to get married upon completing the trial, and often a feast will take place in his honor, in which he would be proudly called a Son of Hamad.

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The Daughters of Hamad Trials:

Consisting of trials for women of the Banu Hamad. If failing a trial, the girl would be able to repeat the trial until it is completed to continue to the next.

At age ten, the young girl will be quizzed on her faith of Iman Rashidun, to ensure her firmness in her faith, to ensure she will not fall from the righteous path of Allah. This way, she may continue her trials with the proper elegance of her faith and modesty of such.

At age fourteen, the young girl will be required with a fellow tribe's women, preferably her mother or a Hamad to go and shear a sheep, this is to teach her to be gentle and kind toward the animal. After completing this task, she will go and make her first personally made hijab, of any decoration she wishes.
Once she completes such, she is to use the rest of the wool into making a small blanket, for her next trial. Often at this time the parents of the daughter may begin keeping an eye open for a possible future halal courtship for their daughter.

Around the age of fifteen the young girl will be given a foal to take care of, raising it into their very own Badawi horse, teaching her mercy and motherhood toward the miskeen (the unfortunate) foal. As the horse reaches 3-4 years old they will have to saddle break it and train with it to prepare it for their trial at age eighteen. She will also be using the blanket made by previous trial as either a saddle pad or for care purpose to the foal 

At the age of sixteen, a woman is allowed to begin halal courting within the Iman Rashidun law, with the guidance of a Mahram, or in a public place where righteous people often stay(Ie. Bakeries, masjids, Tribe Area). The woman will always be under supervision so the couple remains halal and to prevent haram things from happening.

At age eighteen the young girl will get her first classes in combat, starting with Badawi Archery in an act of tradition. One of the first women Heros the Banu Hamad has known was a women named Fatima, in which she at the age of sixteen gathered some women of the tribe to help defend the camp against a enemy tribes invasion, giving them bows and arrows, she herself managed to fire a arrow that struck the skull of the enemy chieftain. With this the woman in trial is to prove her mastery in archery and Horse Archery where she must get a number of bullseyes. This would be her final trial where she will become a true Hamad. Upon completion a feast is hosted in her honor for fulfilling the Hamad Rising Trials, and in this time she will be allowed to marry.

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The Seven Principles

1.The Honorable regards the safety of the innocent as sacred, the life of the guest as forbidden.

2.The Honorable do not make their bed with the dishonorable.

3.The Honorable are not cowards, nor do they beget one.

4.The Honorable does not withhold his protection from his kin, nor does he refuse a worthy guest.

5.The Honorable does not bear false witness.

6.The Honorable safeguard their purity to the day of the Almighty’s choosing.

7.The Honorable does not go against the will of his Lord, nor does he act against him.

The Badawi code of honor is an ancient code that has been present before the establishment of the Imaan Al-Rashidun. While the code does not go against the pillars of faith, it’s vagueness has been subjected to many different interpretations. I have formulated a methodology for one to interpret these 7 Principles in light of the Imaan. 

In order for one to interpret it in line with the sacred law, one must consult the Kitab Al-Salam, the local customs and then personal opinion. 

1.The Honorable regards the safety of the innocent as sacred, the life of the guest as forbidden.

In the light of the Imaan, I will interpret this in the methodology I prefer. 

Evidence from Kitab Al-Salam

In chapter thirty-three: Fealty of a leader to Allah, Allah has commanded the leaders to swear by an oath ‘  I swear to protect the weak, the old, the cripple, and the man who works the fields. I swear to Uphold the Book of Allah and follow Allah laws and preserve Justice to our lands and others’ 
Explanation
In the verse, Allah has made it clear the duty of a leader. In accordance to the first code, the honorable refers to everybody especially the leaders of the Badawis. It is the duty of the leader to protect and uphold the rights of those under their care and thus one must do as they need to.

What is considered innocent and why is the life of the guest considered forbidden?

Innocence refers to a state where one has not broken the laws of the people of the land as long as the laws are in line with the sacred text and has done it in a manner of intentional rather than accidental. Once a person intentionally breaks the law of the land, his life is no longer sacred unless his intention was justified. 

An example would be if a person kills another tribesman. First we must ask what was his intention and what evidence and situation led to such an outcome. There are two possibilities: self-defense or intentional murder. If it is the former, his innocence remains but if he is found to be the latter, his innocence is revoked and his fate is decided by the judge. If the judge and the community wishes to punish him lightly, then he will regain parts of his innocence but he should considered as a person with an unadulterated innocence.

2.The Honorable do not make their bed with the dishonorable.

Evidence from Kitab Al-Salam

In chapter forty-four: The Duty of Husband and Wife, it is stated ‘Allah frowns upon those who commit adultery and those who betray their oath and promise to their spouse’ and 
Allah loves those who stay to their beloved and remain to their duty to their spouse.’ .

Explanation

In the first verse, Allah has shown discontent towards those who dishonor their spouses by committing adultery or betray their oath. This is a sign that the dishonourable does not take his oath seriously. The oath is a symbol of honour and Allah knows the significance of an oath to a community. The covenant of the people of Ibham and Allah is a form of oath and one who wishes to break such oath is frowned upon. Thus, the breaking of a righteous oath should be viewed with seriousness and be taken up to the judge.

In the second verse, Allah has reinforced the importance of such matters with his love for those who honour their oath to their spouses. 

Alternative interpretation

Not making their bed could also refer to marriage. In chapter seventeen:marriage, Allah has stated ‘We Have Created Two Genders, One Male, and One female, So that the two Can Live In Peace and Harmony and Love each other, And to raise Children together and make families.’. When one seeks a spouse, one must seek a spouse with virtues. This virtues will be taught to the children and thus the children will carry on the virtues to the next generation. This strengthens the community and Allah favours a righteous community. The importance of family cannot be understated and thus the importance of seeking a virtuous and honourable spouse. 

Second Alternative Interpretation

In chapter fourteen: Jihad and Rules of Jihad, Allah has stated ‘If you have been driven from your home unjustly, If you have been invaded, If one tries to destroy Your faith, To fight the Tyrants, to fight injustice, and to fight those who worship false gods, If they are of those who harm mankind, to fight those who oppress, and to help the oppressed.’ The dishonorable refers to the enemies of Allah. Make bed would mean in this context to honour them into our homes even when they have disobeyed Allah and oppressed the weak. Verily those who side with unjust and the tyrants must be fought against as it is the duty of every mumineen to stop corruption.

3.The Honorable are not cowards, nor do they beget one.

Evidence from Kitab Al-Salam

In relation to the second alternative interpretation of code 2, Jihad and Rules of Jihad, Allah has stated ‘If you have been driven from your home unjustly, If you have been invaded, If one tries to destroy Your faith, To fight the Tyrants, to fight injustice, and to fight those who worship false gods, If they are of those who harm mankind, to fight those who oppress, and to help the oppressed.’

Explanation

Allah has stated the duty of the mumineen clearly. They are to fight the oppressors and help those who are oppressed. To be a coward means to abandon the duty assigned to you by Allah. Those who abandon the cause of Allah are those who have abandoned their belief in Allah and have become those doomed to His fury. 

Nor do they beget one refers to those who have abandoned their duties and belief in Allah. They are no longer a part of the community and thus should not be considered as part of the community by the Mumineen.

4.The Honorable does not withhold his protection from his kin, nor does he refuse a worthy guest.

In my opinion, code number four and code number one are of the same nature and thus of the same ruling.

Evidence from Kitab Al-Salam

In chapter thirty-three: Fealty of a leader to Allah, Allah has commanded the leaders to swear by an oath ‘  I swear to protect the weak, the old, the cripple, and the man who works the fields. I swear to Uphold the Book of Allah and follow Allah laws and preserve Justice to our lands and others’ 

Explanation

While code 1 and 4 are similar, there are some notable differences. In code 4, we see an emphasis on kinship. This is due to the tribal system the Fakhr tribe follows and thus is very significant in the politics of the tribe. 

What is a worthy guest?
A worthy guest is someone who has not violated the law of the land and has shown a way of honoring the people, either through participating local customs or with gifts or a show of martial prowess.

5.The Honorable does not bear false witness

Evidence from Kitab Al-Salam

In chapter nine: arrogance and ignorance,it is stated ‘ Beware of turning to arrogance, For Allah hates such. Allah Has given you a brain and signs of him, And given you blessings and proof of his mercy. ‘
In chapter ten:knowledge, Allah says ‘Go to the farthest ends of the earth to gain knowledge.’  

Explanation

The honorable refers to those who seek knowledge. Knowledge is important as it helps to bring us to better understand Allah and His Glory. He has stated to search for it even if it means to go far further emphasizing the importance of knowledge.

False witness refers to arrogance and ignorance. Allah has cursed those who are arrogant and ignorant for they only used Allah’s blessing for their selfish purpose. They only see the material world and only see a shallow purpose and thus Allah cursed them. However at the end of the verse, Allah has stated that he is merciful so the false witness may become honourable by seeking knowledge.

6.The Honorable safeguard their purity to the day of the Almighty’s choosing.

Evidence from Kitab Al-Salam

In chapter seventeen: marriage, Allah says “We Have Created Two Genders, One Male, and One female, So that the two Can Live In Peace and Harmony and Love each other”

Explanation

According to the Badawis, purity refers to virginity. Almighty’s choosing refers to the day of their wedding. So it is important for one to get married. Even in the kitab, Allah has emphasized on the importance of marriage. One must be chaste until they have a spouse.

This, however, does not decrease the status of widows. While their ‘purity’ is long gone, they had not broken the code. I would also say that marrying a widow is a good deed as you are supporting her and her children.

7.The Honorable does not go against the will of his Lord, nor does he act against him.

Evidence from Kitab Al-Salam

In chapter five: Misunderstanding of the seven skies, it is stated,’In truth, the Seven Skies are available to all those that have a righteous and pure heart, and who also follow in the light of God.’

Explanation

Allah favors those who have the traits stated in the verse. The honourable must have the traits stated in verse and when it is time for them to leave this world, Allah will bring them up to the skies and put them among the pious. 

To have the traits, they must follow the teachings of the Imaan and strive in the path favoured by Allah.

Conclusion

Some of the code may refer to the same thing and thus, may further emphasize the importance of such things. Code number one and four are similar in meaning. 

In order to interpret the sacred law, one should use scripture, reason and analogy, culture and consensus of the community. As long as the intention is pure, truth will prevail.

I am only a human being and I have tried my best to interpret the Badawi code in the light of the Imaan. I seek Allah’s forgiveness if I have made a mistake in my interpretation. I have used both the scripture and reason and I have tried my best. To those who read my work, do not take it as an infallible writing for I am human. The only infallibles are the Prophets. May Allah have mercy upon me.
 

Caravan: A Badawi Card Game

A game started the night of the Sheikhas wedding and has since grown in popularity first among the Tribe before filtering out to those outside the Fakhr Oasis lands. The game is called Caravan, the goal is to become the ruler of the deserts amidst battles and strategies.

Players: There can be as many players as one might wish but keep in mind that the bigger the group, the longer it’d take.

Cards: There are three types of cards, with varying rarities, common, uncommon, rare and ultra rare.

Camel Cards: They are the soldiers of your fight, based off of the Fakhr tribes own camels about the Oasis.

Boosters: Boosters are items that can aide your caravan in its fight, providing extra stats or companions to assist.

Place Cards: Place cards can be used as traps or to offer danger towards your opponent.

Instructions

To start, each player is meant to have their own personal deck, creating it to fit their playstyle. Quantity vs Quality might come into play but the game is designed to allow one from either side to win.

Five cards are placed face down, to be used at any given time but you cannot change it later.

Two are placed down in a row above that, being either two Camels or a Camel and a booster.

When the game begins, the two would be flipped over and the stats taken into account.

All cuteness starts at 1 unless specified otherwise or with a booster. If a cuteness stat adds up to 20, it’ll stun the opponent for that turn unless there is wisdom equal to that. Wisdom beats cuteness if equal to or above 20. If the cuteness is used, it’d lose 20 for the game and can’t get it back without some form of booster.

All attacks stats are 5 unless specified otherwise or with a booster. If the health is the same amount as the attack or above, roll out of 20 and the one with the higher roll successfully attacks or defends.

All health starts at 15 unless specified otherwise or with a booster. If one has a healer Camel, you roll out of 5 each turn with a passive healing, able to give the healing to one of the cards in the deck.

A place card can consist of places around the current world or in history and be set face down to be used when wanted. Even if stunned, only this card can be flipped over and depending on the instructions, either give unavoidable damage or another effect for a turn.

Boosters, camels and place cards can be flipped down but aren’t in use until flipped up during the game.

The game continues until the opponents camels are taken out and ‘join’ your Caravan as the ruler of the Deserts.

   [Image of Qalasheen Fanous]

"They value manners and respect above most things, I found that I would leave a conversation with the Sheikh drenched in my own sweat, for fear of my tongue’s folly, Allah protect us."

This document, approved by both Qalasheen and Badawi figures of authority, outlines proper etiquette citizens and visitors should follow in accordance to Qalasheen traditions while within the Qali dwellings or cities. In order to remain respectful and of proper disposition, all are expected to follow these guidelines and rules for success both in official and social affairs.

Political Etiquette

When addressing an individual of higher social ranking than oneself, one must approach with their head lowered and avoid interjecting themselves if a conversation is already underway, unless either invited to join or unless the information is urgent.

It is considered rude to raise one’s voice above their superiors, whereas it is considered respectful to await one’s turn to speak without interrupting others, when referring or addressing a Sheikh or Sheikha, they are to be referred to using the titles “Sayyid” or Sayyidah” for respectively.

Social

In Qalasheen culture, there are many facets of social etiquette that must be followed and respected. In the Al’iiman Rashidun religion, alcohol and non-halaal meat such as pork are strictly forbidden, and any consumption of such within the dwellings of the Qalasheen is not only highly frowned upon, but most often forbidden. They are described as temptations created by Allah to test man’s dedication to his faith.

It is also important to always take what is offered. Whether it is gift or food, declining an offer is highly impolite. While it is important to remain humble, if something is offered more than once it should be accepted with courtesy and gratefulness. Gifts are a sign of appreciation and mutual respect, thus declining as much is a desecration upon those aforementioned sentiments. When visiting another person’s tent or home, it is important to bring a gift to them as a sentiment of gratitude. 

Food is an important part of Qalasheen culture, and there are many customs that come with it. When eating, one should only use their right hand, as their left is seen as unclean. The left hand is used for unsanitary tasks while the right is intended to remain clean for the acts of greeting and eating. Qalasheen value cleanliness highly, and washing one's hands before eating is essential. When drinking tea and coffee, it is proper to drink slowly in order for the drink to last throughout the meal.

When greeting another person for the first time, it is important to say “As-salamu alaykum,” and reply with, “Wa-alaikum salam.” This means peace be upon you, and is the most proper way to greet someone and return the notion. Thanking and welcoming is also quite important, and is most respectful when done in the proper tongue. “Shukran” means thank you and “Afwan,” means you’re welcome. Other helpful common phrases are good morning, “Sabah el kheer,” good evening, “Masaa el kheer,” welcome, “Marhaban”, goodbye “Ma’a salama,” yes “Na’am,” no “La,” God willing, “Inshallah,” and thanks to god, “Mashallah.”

Women are often expected to wear long skirts and garb to cover the body and express modesty. Women also often wear hijabs or head scarfs which cover the top of the head and neck. Men often wear customary garb, robes or formal attire that represents their position or career. Qalasheen culture is very tolerant of all people but foreigners are expected to show respect for their customs.

Elders are highly respected by the Qalasheen. When greeting an elder, it is customary to kiss the top of their hand and put it to one’s forehead three times, and then kiss their right shoulder as a sign of respect. It is also important to refer to elders as “Amu”.

The Qalasheen people are not often in a rush, and lack rigid schedules. Appearing to be in a hurry when speaking with a Qalasheen is often seen as disrespectful behavior. Long handshakes and grasped elbows are commonplace and are signs of mutual respect between friends or companions, while swift handshakes are often for swift or new greetings. For Qalasheen, honor is very important, and thus modesty and pride are well expressed in their customs and interactions.

Celebratory Traditions

[A Badawi tent made ready for a wedding feast]

“Not one moment had passed since the sun’s setting, but we had heard the beating of drums in every direction, it seemed to be getting louder and louder by the moment as men, women, and children began making their way to the only tent that was left alight.”

Despite their stern, and perhaps even harsh way of life, the Badawi are a jovial people, often basking in festivals and celebrations that last all through the night and well into the day, as such, a number of customs had developed surrounding them, traditions borne out of their faith, way of life and the harsh deserts they hold close to their hearts.

Weddings

Marriage, amongst the Badawi, is considered the most essential building block of all peoples, it is the bringing of two together, the idea of marriage and its associated traditions are held in extremely high regard, because of this, weddings are occasions of great festivities and joy.

Timing

Owing  to the blistering heat of the desert sun, the Badawi would  begin their wedding celebrations in the late afternoon, just as the sun begins to set, as per tradition, most of the lanterns and other sources of light left hanging from the multitude of tents would immediately be put out, only those belonging to three places, the Masjid, the newly wed’s tent, and the  tent that would hold the feasts and festivals would be left alight.

Vows & Union

Before the celebrations begin, the couple and their guests all gather within the Masjid to witness the bride and groom give their vows and sign a marriage contract(this is not mandatory, however it is highly recommended).

Setting

It is customary that the entire tribe is welcome to attend the wedding, however this may be limited at the discretion of the bride and groom, the guests are led to a large tent that had been prepared prior to host the celebrations, with seating arrangements along the sides, a carpeted floor in the center set for the traditional dance, a line of padded seating for the newlyweds/close relations and finally a small podium where poetry and speeches may be given.

Reception

As the guests are led into the tent, they are directed to the Groom and Bride, where they would congratulate the new couple(they may also present gifts if they had brought), they are then directed to the seating arrangements where they will be served dates, tea and Qahwa, they may also help themselves to tables laden with exotic foods and drinks made for the occasion.

Poetry Reading

Soon after the guests have given their well-wishes, eaten their fill and concluded their conversations, the Poets and musicians present would be invited up to the podium to grace the guests with their skills, their works would often be in praise of the newlyweds and their union, although not always.

Traditional Dances

With the reception and poetry reading completed, the musicians begin to play their tunes and all those who wish to dance come together in a line atop the carpeted flooring, the men lift their swords, waving them to the rhythm of the music in unison whilst alternating steps back and forth, giving the impression of soldiers celebrating victory over their enemies.

Aftermath

After the celebrations come to a close, the one who is of closest relation to the groom would lead a camel towards the gathering, the groom would then take the reigns and help the bride onto her new mount, he would then lead it towards their tent where they would be alone for the night, as this occurs, the relations of the groom(or those of his choosing)will take up sharpened spears and cover their faces with black turbans, patrolling the area around the newlywed’s tent till the night’s end, a tradition born of necessity, that has now found itself being a cherished custom.

Al-Awdah

In that past, the first of the Badawi had lived in even harsher conditions than what their descendants now find themselves in, to the point they would only see rain every fourth year(or 1st year of the Qali Calendar), as the rains began to pour it would last for up to three days , filling the Wadis and creating new Oases all across the deserts, these days would be marked with continuous prayer, celebration and joy.

Timing

At the beginning of every fourth year, the tribesmen would exit their homes in unison, all raising the palms to the sky and praying to their lord to maintain their honor and grant them a place in heavan, once this has been concluded, the Sheikh(or in the case of the larger tribes, the Sheikhs would alternate)would host celebrations lasting at least three days.

Activities

As the tribesmen gather around their centers, chanting in praise to their Lord and their gratitude for the return of the rains, certain activities would be seen:

1.Horse races would be organized around the camp, with the riders first consuming three bowls of camel milk.

2.Warriors would stand outside their tents, boasting of their achievements and lineages whilst challenging others.

3.Traders would engage in excessive charity, as a sign of gratitude for their prosperity in the years past.

4.Scholars would share their work with their kin, many even awaiting this very day to complete their study.

5.Children would be given presents to mark their passing another Eid and would engage in games of all sorts.

Azzah

Death, among the Badawi, is a time of prayer, community and charity, as it is believed that only prayers and charity would be of benefit to the diseased and community would offer comfort and security to the bereaved.

Reception

After the passing and burial of an individual, for up to three days their tent(except the private living areas)would be left open for those who would come to offer their condolences and well-wishes, other tribesmen would be heavily encouraged to visit, give their well-wishes and either bring flowers or offer food.

Prayers

After entering the tent, those who’ve come to visit and offer comfort would make their way to the close relations of the deceased, offering their condolences and praying for their family’s success in both this life and the one to come, they would then offer the widow/daughters flowers and promptly leave to go about their business.

Al Badawi

[A Badawi Caravan making its way across the Kharasi desert]

"The Qalasheen have long been the rulers of the sands, launching great conquests and basking in great eras of abundance and prosperity, yet little is known of those that wander the deserts, beyond the sandstone walls of the Sultan, armies that dare to march deep into the sands rarely return, and when they do, the weary soldiers often return telling wild tales of Oasis camps that stretch as far as the eye can see,  of a people that follow the word of Allah, hold to the Qali ways, yet remain... different.., they call themselves, the Badawi."

The Badawi (Qalashi:البدوي | Common transliteration: al-Badawi) are the nomadic Qalasheen people that roam the deep deserts, often found residing in their camps near Wadis or Oases, they mostly keep to their own affairs, avoiding any foreign relations, or anything else beyond simply making agreements for trade, they are famed in the Qali histories for their devoutness in faith,= and their steadfastness in keeping true to the ways  of their forefathers, shunning life in stone cities and maintaining their lineages through the centuries.

The Qabeelah

The Qabeelah, or as it is called in the common tongue, the Tribe, is the primary societal structure and hierarchy amongst the Badawi, in short, it is a large family unit directly descended from one ancestor who had long since passed, they live in close proximity to one another in large camps surrounding large Oases, or Wadis[dried up valleys that turn lush during rainy seasons].

The Tribes are generally lead by a Sheikh, who is charged with maintaining the Honor, wellbeing, and safety of his kin, often the larger tribes will often find themselves having multiple Sheikhs, each representing their respective branches, however, on rare occasions they would come together under one from among their kin to ensure the tribe’s cohesion is protected , such as in the case of  an Invasion or prior to a mass-relocation.

Very rarely are outsiders adopted into the tribal family, instead they would be adopted as “Eternal Brothers”, where they would be considered amongst the tribe themselves without bearing the name, however in the past this led to a great deal of tribal warfare amongst the Badawi, as they had been forced to protect the honor of their tribe, despite the non-blooded having little-to-no knowledge of the general customs, as such, an understanding had been reached whereby the non-blooded would instead of be termed “Muqeem”, meaning they were residents of the tribal lands, not tribesmen themselves, as such their violations would not fall upon the entire tribe.

Code of Honor

The Badawi code of honor, enshrined in the Seven Principles, is the set of rulings by which all the Badawi tribes adhere, it revolves around the honor of the individual, which can be Gained- by strictly adhering to the code, Lost- by breaking any of the principles, and Regained- by making amends and seeking forgiveness from the wronged party.

The Seven Principles

1.The Honorable regards the safety of the innocent as sacred, the life of the guest as forbidden.

2.The Honorable do not make their bed with the dishonorable.

3.The Honorable are not cowards, nor do they beget one.

4.The Honorable does not withhold his protection from his kin, nor does he refuse a worthy guest.

5.The Honorable does not bear false witness.

6.The Honorable safeguard their purity to the day of the Almighty’s choosing.

7.The Honorable does not go against the will of his Lord, nor does he act against him.

Blood Feuds

The protocols regarding Blood Feuds amongst the Badawi follow a fairly straightforward mindset, that Blood begets Blood, should a member of the tribe, or  branch in the case of the larger tribes, be killed by another, then it is upon his family[up to his first cousins] and the Sheikh of that tribe[or branch] to seek out his killer and ensure he suffers the same fate, however this may be resolved if an agreement was reached whereby the murderer[or his tribe]agree to pay an agreed upon fine, often called “Bloodied Dinar”.

The Badawi tribes are generally held responsible for the actions of their kin, as such the tribal Sheikhs are considered the arbiters of justice amongst their people, and are responsible for ensuring the honor of their kin is not violated, they also do not have a concept of incineration, or imprisonment, instead most slights are resolved with the payment of hefty fines, or personal service to the offended party, whereas larger violations are resolved by the use of either capital punishment, such as beheadings, or Banishment.

Festival of Al-Awdah

In that past, the first of the Badawi had lived in even harsher conditions than what their descendants now find themselves in, to the point they would only see rain every fourth years(or once every year of the Qali calendar), as the rains began to pour it would last for up to three days , filling the Wadis and creating new Oases all across the deserts, these days would be marked by continuous celebrations lasting for as long as three days, Merchants would engage in excessive charities, Warriors would challenge their peers to duels, scholars would share the vast wealth of knowledge with their kin, and the children would sing and play all along the Oases.