The Osmaniliyye Caliphate is a predominantly Qadir state in dire conditions. It is deeply poverty stricken, often cited as the poorest state in existence, which is only exacerbated by frequent natural disasters: mostly tsunamis and earthquakes. The population is small and many of the people live in ramshackle villages at best. The governance is loose and the separate tribes within the state are effectively independent in all but name.


Before CataclysmEdit

The Qadir have, for a long time, lived in the region that is now Osmaniliyye, always nomads, but at a time when such was common. The region’s history dates back to roughly 550 B.C., when the eastern coast of Farra was well charted and a thriving population centre of the Mansuriya Pashah. At the time, these villages were inhabited by the Mansuriya, who worked to support themselves and their families with agriculture and fishing. The Pashah, or Empire, was crude and inefficient, so while the villages recognised the Sultan of the Mansuriya Pashah, their daily activities were mostly blissfully ignorant of his rule.

However, at around 500 B.C., the Pashah collapsed, and many of the villages were hit by violent storms, tidal waves and drought. The villages were struck deeply, and almost three quarters of the Mansuriya population died within the space of a decade. In the wake of this tragedy, the Songaskia emerged. They took over the ruins and carcasses of Mansuriya existence, and for a long while they coexisted. The population had been lowered quite noticeably, but with the introduction of the new Qadir people, the villages began to grow and prosper once more.

The Mansuriya continued to retreat into a nomadic form of life, while the Songaskia were eager expansionists, turning their villages to towns and their towns to cities. A new empire surfaced quickly, the Songaskia Pashah. However, in 196 B.C., the whole founding of Qadir existence was shaken as the Mansuriya turned against the Songaskia. With this, the Mansuriya were forced deeper into the heart of the continent while those that strayed too far were killed swiftly.

After CataclysmEdit

With the Cataclysm came the shocking events that tore apart this old empire and lay the foundations for a new republic to grow. The supercontinent of Farra was torn apart, and struggles within the newly formed continent of Faradh involved a whole host of confused political coups and misjudged wars. The Pashah had retreated to Farah’deen, while those elsewhere were left to fight amongst themselves. After a long period of instability, a new Sultan finally rose to popular power: Osman al-Fiy. He was crowned Padishah of the Caliphate in 87 AC, and was the first ruler of this new state. The territories had been clearly drawn up, though at times the divisions were arbitrary. Nonetheless, the people were filled with optimism, yet their prospects were bleak.

Middle PeriodEdit

Although it had taken a while to arise, the Cataclysm had longer lasting effects than new land divisions. Natural disasters began to crop up, with Osmaniliyye at the very centre. The area quickly became heavily susceptible to earthquakes, which destroyed homes, took lives, and caused regular famine. The most severe came just after the ascension of Bahij al-Din to the throne in 121 A.C. This earthquake, often called Ard Muqfira, took the lives of uncountable Songaskia, as well as the Padishah himself as his palace collapsed, leaving no clear heir behind. Once again, the state was plunged into a decade of anarchy as, behind the scenes, aimless in-fighting continued. Eventually, Mahfuz Ibn Layth took the throne with no one left to challenge him. He was a strong ruler, and although the state was plagued by endless natural disasters, he managed to bring it to the attention of the Qadiriyye and give it some level of power, however small that may be. His rule was very pragmatic and lasted a long time. Houses were made weaker, not stronger, so that the people could easily leave and debris would not cause so many injuries.

After Mahfuz left the throne, he passed it onto his brother, Ghawth Ibn Layth. Already old, his reign was short, but he did his best to continue his brother’s legacy before entrusting it to his son, Bassam bin Ghawth. During his rule, the state begun a backslide. Partly due to an unfortunate series of earthquakes, but also due to his poor education and lack of political intervention. His advisers squabbled while he enjoyed his life of luxury. His nephew, Athir bin Ubaid, took to the throne next. In the year 267 A.C., he moved the capital city from Byanaa to Nayzah, as he had his advisers look into where the earthquakes were least likely to strike. This was another step taken into damage reduction.

Current StateEdit

After the death of Athir, with no heirs, the senior advisers began squabbling over the seat. After a year of debates, fights and assassinations, Sa’hiy Osmanli took the throne. Now aged 52, he is fierce and militaristic leader. Thankfully, he is good at listening to the advice of his advisers, and so is helping to strengthen the state. Nonetheless, it is still in the depths of poverty, with every man simply working for his living, and the higher ranks are filled with corruption.

The state’s current strife began in 304 A.C., when Regalia begun its war upon the Qadir states of Faradh, starting with Osmaniliyye. In his old age, Sa’hiy sent his son, Prince Isdevli Osmanli to counter the enemy forces. The war did not go well, with a series of losses and huge casualties. Although Isdevli performed well, the Caliphate lacked the required military force and expertise to effectively counter the overwhelming force of Regalia and the Hadravian State. The only slight victory is that the young Prince was successful in hugely reducing Regalia’s number of troops, and so helping the Emirate of Saruhanna, and eventually the Qadiriyye. Currently, with many Regalian troops still stationed in Osmaniliyye and thousands of citizens left orphans or widows, there seems little hope for those who still reside in the caliphate, and Padishah Sa’hiy has a serious struggle on his hands.


The name of the capital, Nayzah, comes from a corrupted form of the Qadiriq word for bee, as Nayzah was once well known for its vast bee hives. Osmaniliyye means the light of Osman, named after the founder of the caliphate and its original ruler. He was an important spiritual leader in Shambala, which reflects the state’s name.


Faradh is found in the continent of Faradh, located slightly south of the centre. It borders the Hadravian State to the North and the Emirate of Saruhanna to the south, spanning from the continent’s west coast to the east. The territory is the smallest in the continent. To the north, there are lush rolling hills, replaced by barren landscape towards the middle of the state, retaining the undulating contours. In the south, the landscape becomes considerably more rocky and mountainous, causing it to be almost uninhabitable.

The plant life in the tropical north is very diverse and unique. Dense rainforests contain undiscovered mysteries soaring above the canopies and crawling beneath the undergrowth. Imported from Daendroc, Oneth's Cane is usually found along the state’s tropical coastline. This plant is usually harvested to be used in beverages by the Qadir. Further south, in the barren central and southern regions, wild life is considerably more limited, with little more than dead bushes, trees and rocks to ornament the vast deserts. Equally, fauna in the rainforests is highly diverse, but more limited to the south. Notably, Kelps have been sighted along the west coast, a cause of much paranoia to the local Qadir.


Throughout Osmaniliyye, temperatures are consistently blazing hot. However, in the tropical north, the air is humid and rainfall is often and heavy. Monsoon season occurs during the two months either side of the winter solstice. Flooding can be problematic during this time, and so oftentimes valuables are elevated off the floor to avoid damage. Further south, the climate is arid and scorching. A dry climate and the scorching heat make this area as good as uninhabitable.

Notable LandmarksEdit

  • Dhajaif
A rocky mountain believed to be one of the tallest in the state, this is a place of doom for some and prayer for others. A whole range of superstitions and legends surround it and those who have conquered its peak. It is found close to the border with the Emirate of Saruhanna. The name comes from a compressed form of the Qadiriq words for arid and rocks.
  • Mutara’kez
The vast rainforest found in the tropical north of Osmaniliyye, called Mutara’kez, is home to much of the north’s biodiversity. Nayzah, as well as most of the other settlements in the state, is found on the border of the rainforest. This is because the undulating hills of Mutara’kez provide a watershed, with a number of rivers draining from the lush, dense rainforest.
  • Kosarha Maha
This once gargantuan palace is perhaps the most grandiose building the Osmaniliyye Caliphate has ever seen. Decades were spent constructing this great effort, and the result was a sight to see. Sadly, less than two decades after its construction, in the year 121 A.C., it collapsed, killing Padishah Bahij at the same time. The ruins still stand, although after many more earthquakes, they are little more than debris.
  • Kebir Minare
A recent construction in Nayzah, the Kebir Minare - Kebir meaning great - is the tallest building in Osmaniliyye, built for sun worship. Despite it being the tallest, the Kebir Minare pales in comparison to Regalian and Elvish towers due to the constant worry of earthquakes devastating the place of worship. It peaks above the mass of buildings in Nayzah as a proclamation to the sun of Osmaniliyye’s faith.


The Osmaniliyye Caliphate is ruled by a monarch, the Padishah, although it is ultimately a theocracy. Advised by priests as well as secular advisers, the padishah must make his decisions with the guidance of Shambala. Below the advisers, a number of de facto officials are in place, though they owe little fealty to the padishah and are far from proactive in most cases. This is caused by the high level of corruption and lack of communication in this poverty-stricken state.

Other than the caliphate’s sovereign and most senior advisers, almost all of Osmaniliyye’s citizens live in poverty. As such, class distinctions are not made by wealth, but by career. As such, priests, architects and scholars represent higher classes, while builders and other manual labourers are typically seen as less sophisticated.

List of RulersEdit

  • Osman al-Din 87 - 120 A.C.
  • Bahij al-Din 121 - 167 A.C.
  • Anarchic state 168 - 177 A.C.
  • Mahfuz Ibn Layth 178 - 225 A.C.
  • Ghawth Ibn Layth 226 - 231 A.C.
  • Bassam bin Ghawth 232 - 254 A.C.
  • Athir bin Ubaid 255 - 291 A.C.
  • Sa’hiy Osmanli 293 A.C. - Present day

Foreign RelationsEdit

The caliphate’s clearest defined relations are its strong friendship with Qadiriyye, whos relations are strong. Although little trade occurs with Qadiriyye, as neither has a great deal to offer, spiritual relations are close. Qadiriyye is also able to depend on a steady trickle of workers from Osmaniliyye, looking for pay.

The neighboring Emirate of Saruhanna also plays an important role in foreign relations. Even though very little trade occurs, what does happen is entirely with the Emirate to the south. Both states are unified by religion, language and race, even if there lifestyles differ. Slight friction over land borders was present during the reign of Osman al-Din, but since then few have bothered with the inhospitable, barren and mountainous wasteland that sits on the border.

Although it has no resources left with which to fight, Osmaniliyye has a very hostile relationship with the pro-Regalian Hadravian State. After the war in which they were engaged in, a great deal of residual fury has been left broiling within the Caliphate, only further nurtured by the state officials. An outward fury makes for a united people: a clever political trick. In addition, there are very poor relations between Regalia and Osmaniliyye, owing to the war. However, being far removed, there is unlikely to be a great deal further interaction between the two.


In the past half century, Osmaniliyye’s military has greatly improved, owing to the Padishah’s militaristic interest. After a number of widespread conscriptions, the army of Osmaniliyye, called the Halmayah al-Osman, colloquially known as Halosman, has more than tripled in number. However, many of these soldiers are poorly trained, if at all. They are also poorly equipped, with some deployments resorting to using sharpened sticks. One portion of the army is quite well-trained, combining itself with ranks of Fire Mages to be the vanguard of the Halmayah al-Osman.

Economy and TechnologyEdit

Osmaniliyye’s economy is hugely underdeveloped compared to most other states. The use of any form of currency is limited, with barter far more prevalent, but many citizens are self-sufficient. As such, the caliphate has low levels of productivity and technological development. Where a form of currency is used, it is typically solid gold tablets, but for barter, foodwares tend to have high values. The Caliphate has very low levels of international trade, and as such no major imports or exports can be identified, although there is much movement of people between the Emirate of Saruhanna and Osmaniliyye. Lots of manual laborers move further south where there is more work, while scholars and priests tend to come from outside the caliphate.

In terms of technology, the Osmaniliyye Caliphate is, once again, underdeveloped. Its weaponry is generally adapted farm tools, while its buildings are simple and weak. Most technological developments that have become present elsewhere are yet to be seen within the walls of Osmaniliyye. Hardly anyone within the Caliphate has even heard of an airship.


  • Songaskia Qadir 86%
  • Mansuriya Qadir 11%
  • Other 3%


The culture of Osmaniliyye is mostly consistent with other Qadir states, although there are a number of areas where the effects of poverty can be seen. The Caliphate’s state religion is Shambala, and as a theocracy, many of the religious laws are state laws. Even where not law, religious practices are social obligations, and those who do not actively practice Shambala are ostracised and persecuted. Traditionally, worship is called at dusk and dawn to mark the rising and setting of the sun. In all major towns, a priest will call the people to prayer, where they bow to the east or west to watch the sun. All four major holidays of Shambala are honoured, most importantly Sayf-alyawma, Summer’s day. Festivities are somewhat limited, but songs of praise are sung to the sun. The legislation of the Caliphate is strict, though poorly enforced. It imposes a curfew from halfway through the night until dawn, as those who live in the dark are sure to be doers of evil. However, the aforementioned lack of enforcement stems from a lack of funding within the military.

Unsurprisingly, the lifestyles of Osmaniliyye’s people are drab at best. Wealth is absent outside the royal family and the advisors, and very little luxury can be afforded by the typical citizen. Food is simple and only as required. Meats are commonly consumed, particularly in the more barren regions where vegetation is scarcer than wildlife. In the tropical region, food sources are very varied, still with a heavy dependence on meat. Dates and rice are also popular food choices. Clothing is simple and practical, often made for farmers or hunters. Jute is a commonly used fabric, although leather is becoming increasingly popular. Cotton is not uncommon, particularly for less active professions.


Osmaniliyye’s flag is a green oval on a red background. On top of the green is a golden sceptre, with the sun sitting at the top of this. This Sun Sceptre is a national symbol, representing the caliphate’s theocratic nature.


  • Rather than eating at the table, many rural dwellers eat off large trays called ‘sini.’
  • A crude training experiment involved ordering soldiers to navigate from one end of the Mutara’kez jungle to the other end. The success rate was 0%, while the survival rate was the 10% of those who were logical enough to flee the test.
  • While Osman Ibn Mahfuz was expected to take the throne, his father, at the last minute, changed his will to allow Ghawth Ibn Layth to assume the role of Padisha.
  • One of the superstitions surrounding Dhajaif is that the Sun God can be found as a physical manifest at the peak. Although this is regarded as a heresy, it is still a popular belief.

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