Ramadan Kareem to all Egyptian Chronicles readers.
Tonight, we will discover what King Sharrkan and Princess Nuzhat al-Zaman will do to mend the tragic events reminiscent of a Greek tragedy—but first, it is time for our little chit-chat.
Did you know that the name Sharrkan is not a classical Arabic name?
It is believed to have Persian-inspired roots. The first part, “Sher”, means lion in Persian, while the second part, “Kan”, can suggest a den or place.
Together, storytellers interpreted it as “Lion’s Den.”
However, this is likely a literary invention rather than a historically attested Persian name. It was crafted to give the character a heroic and exotic flavor, fitting the world of One Thousand and One Nights.
That’s all for tonight’s chit-chat; I’ll keep it short.
Let us now see what will happen to al-Nu’man’s offspring in the 102nd episode of One Thousand and One Nights, as originally broadcast on Egyptian State Radio.
Ramadan Kareem to all Egyptian Chronicles readers.
Tonight, as we discover what happened to Princess Nuzhat al-Zaman and her fate as a slave girl—much like her mother, the Princess of Atrashan—it is time for our little chit-chat.
The original tale of King Umar al-Nu'man in One Thousand and One Nights, on which our story is based, is one of the most shocking narratives in the entire collection, particularly in the way it confronts taboos that resonate in both Eastern and Western storytelling traditions.
It is also one of the few tales in the original book that deals with incest, in a manner reminiscent of Greek tragedy, presenting the theme as a dark twist of fate and a moral warning about destiny and unintended consequences.
In the original story, King Umar al-Nu’man unknowingly fathers a child with his own daughter Nuzhat al-Zaman.
As a child, she had been kidnapped and separated from her family. Years later, she is purchased as a slave by her elder brother Sharkan.
Believing her to be a noble-born captive and not recognizing her true identity, he decides not to keep her but instead presents her as a gift to their father.
The tragic irony of the tale lies in the fact that Umar al-Nu’man dies without ever discovering the truth.
In his famous radio adaptation, however, Taher Abu Fasha chose not to present the story exactly as it appears in the original text.
Instead, he refined and reshaped it to suit a broader audience in Egypt and the Arab world, softening some of its most troubling elements.
And now, enough of our chit-chat. Let us return to our tale.
Let us now see what will happen to our lost prince in the 101st episode of One Thousand and One Nights, as originally broadcast on Egyptian State Radio.
Tonight is a very special night in the history of the One Thousand and One Nights. It is the 100th episode — a true milestone for one of the longest-running radio shows in the history of Egyptian and Arab broadcasting.
Despite this celebration, our chit-chat tonight is still tied to our tale.
The names of our twins, separated by slave traders, are Nuzhat al-Zaman and Daw’ al-Makan. Taher Abu Fasha kept these same names from the One Thousand and One Nights story of Umar al-Nu'man, without changing them in his radio adaptation.
The name Nuzhat al-Zaman means “Delight of the Age,” while her brother Daw’ al-Makan means “Light of the Place.” At first glance, they may sound like purely fictional names, but historically, they are not entirely unusual.
These names follow a well-known naming tradition from the medieval Islamic world. During the Abbasid Caliphate, it was common for royals, scholars, and prominent figures to use honorific names formed by a noun followed by elements such as al-Din (“of the Religion”), al-Dawla (“of the State”), or al-Zaman / al-Dahr (“of the Age” or “Time”).
For example, the famous medieval poet and man of letters Badi' al-Zaman al-Hamadhani — whose real name was Ahmad ibn al-Husayn — used the title Badi’ al-Zaman, meaning “Wonder of the Age.” His surname al-Hamadhani simply means “from the city of Hamadan.”
Enough of our short chit-chat.
Let us now see what will happen to our lost prince in the 100th episode of One Thousand and One Nights, as originally broadcast on Egyptian State Radio.
Unlike the original tale of the One Thousand and One Nights, Taher Abu Fasha chose to place the events of King Nu’man’s story in pre-Islamic times in his radio adaptation.
In the original Umar al-Nu’man saga from One Thousand and One Nights, the story is loosely set during the era of the Umayyad Caliphate (661–750 CE), particularly during the long series of wars between the Islamic Empire and the Byzantine Empire.
In the radio show, however, Abu Fasha preferred to keep the setting deliberately vague, placing the events in a more distant pre-Islamic past.
Enough of our short chit-chat.
Let us see what our lost prince will do in the 99th episode of One Thousand and One Nights, as broadcast on Egyptian State Radio.
Ep.8 “The Caravan”
The Ninety-Ninth Night
When it was the Ninety-Ninth Night, and the following evening had come, King Shahryar took his seat as on the previous night. Then Scheherazade entered at the appointed hour and began to recount what had happened, joining the thread of the tale to what had come before.
And she said:
“O happy King, wise in judgment, it has reached me that Prince Daw’ al-Makan, when he heard from the garbage collector that he knew the place where the Bedouins had settled—the very Bedouins who had carried off his sister, Princess Nuzhat al-Zaman—his heart leapt with joy, and his breast opened with relief, until he was near to flying from the excess of his happiness.
Yet the garbage collector refused to reveal the name of the tribe unless the prince agreed that he should accompany him and serve as his guide. Finding no other choice, the prince consented. The garbage collector made ready for the journey, and with him went his wife Karkouba, after he had purchased a mount for the road.
Thus the three of them set out together, riding upon the beast and traveling day after day and night after night. They crossed barren plains and desolate wildernesses, passed through valleys and over deserts, until two months had gone by and Prince Daw’ al-Makan grew restless with longing.
Then suddenly Karkouba cried out, for she had sighted tents pitched in the distance. The three hastened toward them and soon arrived among them. It was a tribe dwelling upon the highlands. When they asked for the chief of the tribe, they were told it was the Bedouin Fahd—the very man who had carried off Nuzhat al-Zaman and cast Prince Daw’ al-Makan aside upon the road.
At once the prince hurried to him and entered his tent.
The Bedouin chief welcomed them warmly, saying:
‘Welcome, welcome indeed! Blessed be those who come to us and blessed be those who settle among our people.’
But the prince said to him:
‘It seems, O Sheikh of the Arabs, that you do not recognize me.’
The chief looked upon him yet did not recall him, and he called to his men to prepare hospitality for the guest, ordering that a camel be slaughtered in his honor.
Ramadan Kareem to all Egyptian Chronicles readers.
Tonight, as we await what King Nu’man’s twin will do after turning from being royals to Slaves, it is time for our little chitchat.
As we may have guessed, tonight we will be introduced to a character that works as a garbage collector.
Historically, the garbage collector as a profession appeared in Ancient Mesopotamia, Ancient Egypt and Ancient Persia but not as we know now.
In Ancient Mesopotamia, while there wasn't a specific job title for "Garbage Man" in 3000 BCE, texts mention "Sweepers" and "Porters."
Sweepers were typically employed by temples and palaces to keep sacred grounds clean, while Porters might be hired by wealthy families to haul heavy waste to "middens" (city-edge dumps).
In Ancient Egypt, as early as 2100 BCE in the city of Heracleopolis Magna, records suggest that elite and religious districts had designated laborers who swept the streets and collected refuse in baskets.
In Ancient Rome, street cleaners and slaves removed refuse, while the Cloaca Maxima helped carry waste away from the city.
We will stop here. We return back to the history of garbage collection professions again.
Let us see what the siblings will do in the 98th episode of One Thousand and One Nights, as broadcast on Egyptian State Radio.
Ramadan Kareem to all Egyptian Chronicles readers.
Tonight, as we await what King Hardoub will do after what happened to his daughter Abriza, it is time for our little chitchat.
The main theme of tonight’s episode is simple: karma is not fooling around—what goes around truly comes around.
King Hardoub is paying the price for what he once did to Atrashan, and King Nu’man, in turn, will also pay the price for what he has done to Abriza.
But enough chitchat.
Let us see how the two kings will face the consequences of their deeds in the 97th episode of One Thousand and One Nights, as broadcast on Egyptian State Radio.
Ep. 6 “Karma Vol. 1 ” The Ninety-Seventh Night
And when it was the Seven and Ninetieth Night, being the night that followed, King Shahryar took his seat as on the previous evening. Scheherazade came at her appointed hour, and the king rose to receive her, took her by the hand, and seated her in the place of highest honor. Then she began to recount what had passed.
She said:
“It has reached me, O fortunate king, wise in judgment, that when the slave Al-Ghadban saw the dust rising and spreading across the horizon, he left the princess lying upon the ground and fled for his life, spurring his horse deep into the desert waste.
And when the dust that had filled the wilderness cleared away, it revealed King Hardoub the Mighty at the head of his dread host. When he beheld his daughter slain before him, he lowered his banners, proclaimed his grief and anguish, lifted her body, and bore her back to his city. And when her burial was complete, he sent for her grandmother, Storm-Breaker.”
When she entered upon him, he cried:
King Hardoub (weeping): “Mother! Have you seen how Abriza’s story has ended?”
Storm-Breaker: “That my sorrow may grow heavier! Yet I shall not abandon my blood.”
King Hardoub: “Abriza!”
Storm-Breaker: “Weeping is for the brow of the dead, Hardoub. Death is written upon every child of Adam.”
King Hardoub:
“Would King Al-Nu‘man do this to my daughter?”
Storm-Breaker: “My heart burns for her, my son… God knows all. Evil is repaid with evil, and the one who begins injustice is the greater wrongdoer. Hardoub! Enough of tears and lamentation. Shame upon a man who weeps while his blood lies spilled and his vengeance still unclaimed.”
Tonight’s episode is a bit graphic — in fact, it is one of the most graphic episodes written by Taher Abu Fasha.
It deals with rape. Remember, this was written and broadcast on Egypt’s State Radio in the 1950s — a period often considered the peak of social conservatism in the country.
Because of that warning, I must say that this episode — and its original version in One Thousand and One Nights — particularly the part concerning Abriza, strongly reminds me of the tragedy of Medea, the princess and priestess of Colchis. Medea turned against her own people and left her kingdom out of love for Jason, only to face rejection in his homeland and descend into tragedy.
Abriza’s story offers a similar form of indirect wisdom, echoing the structure and moral weight of Greek tragedy. It serves as a cautionary tale — a warning to women everywhere, across time and place, to think carefully and not follow the heart blindly.
Now enough talking. I hope the episode won't be alarming to anyone.
So without further delay, here is the fourth episode of our story: The Tale of King al-Nu’man, the 96th night of One Thousand and One Nights, as broadcast on Egyptian State Radio.
