Ramadan Kareem to all Egyptian Chronicles readers.
Tonight, we will learn what happened to King al-Nu’man and how he ultimately met his fate. But first, it is time for our little chit-chat.
Our chit-chat tonight will focus on two things: what happened to the real historical inspiration behind our tale—Al-Nu'man III ibn al-Mundhir—and how his dramatic end marked the beginning of another ending: the fall of the Lakhmid kingdom and, not long after, the decline of the Sasanian Empire.
It also helped inspire one of the most famous pre-Islamic Arabian epics.
According to Arab historians, even though King al-Nu’man once gave refuge to the Sasanian King Khosrow II, son of Sasanian King Hormizd, during his flight from the usurper Bahram Chobin in 590, and even fought alongside him to help restore him to the throne, the two rulers eventually fell out.
According to legend, their falling-out happened after al-Nu’man rejected Khosrow’s proposal to marry his daughter, Princess Hind. Some historical accounts, however, suggest that the proposal may actually have come from one of Khosrow’s relatives rather than from the king himself.
But that was not the only reason for the rift. Al-Nu’man also fell out with his former tutor and the powerful Sasanian court official and Arab envoy Adi ibn Zayd. Accusing him of plotting against him, al-Nu’man ordered his execution. Adi’s son—who had the ear of Khosrow—then managed to turn the Persian ruler against al-Nu’man in what feels like a real-life Game of Thrones scenario.
No wonder that show was such a hit in the Middle East.
Several historical traditions describe what happened once al-Nu’man realized that Khosrow intended to remove him from power.
One famous Arabian account says that al-Nu’man fled his capital and sought refuge among the powerful Banu Bakr of Arabia. He was eventually forced to surrender and, according to the story, executed by being trampled by elephants.
Either way, the end of al-Nu’man’s reign—and effectively the end of the Lakhmid kingdom—is generally dated to around 602 CE.
After al-Nu’man’s arrest, Khosrow removed the Lakhmids from power altogether and entrusted the rule of Al-Hirah to Iyas ibn Qabisah al-Ta'i.
Now I will stop here. Tomorrow, inshallah, we will continue and talk about what happened tomorrow’s night.
But for now, I will speak about another thing that Taher Abu Fasha will mention in tonight’s episode. Spoiler alert.
Abu Fasha brings up the famous “fasting of the tongue,” or صوم اللسان in Arabic, practiced for three days.
It means abstaining from speaking, and the idea does exist in religious traditions.
Although it does not appear in exactly the same way in Judaism, according to Islam’s holy book, the Quran, the concept appears in stories set before the time of Jesus.
First, in Surah Maryam, in the story of Mary, when she says she vowed a “fast” of silence—meaning she would not speak to anyone.
Qur’an 19:26
فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا
Translation (approximate):
“So eat and drink and be comforted. And if you see any human being, say: I have vowed a fast to the Most Merciful, so today I will not speak to any person.”
Here, the word “صوماً” (ṣawman) clearly means abstaining from speech rather than food.
The three-day silence, however, appears in another Qur’anic story—the story of Zechariah (Zakariya).
In Surah Al-Imran (3:41):
قَالَ رَبِّ اجْعَل لِّي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا
Translation:
“He said: My Lord, give me a sign.
He said: Your sign is that you will not speak to people for three days, except by gestures.”
The idea of restraining speech also appears in other religious traditions. In early Christianity, forms of “fasting from speech” appeared in Christian ascetic practice. Early monks often practiced silence alongside other disciplines such as fasting from anger and fasting of the senses.
Among the well-known figures associated with such practices were John Cassian and Basil the Great.
In Islam, as mentioned earlier, the Qur’an refers to the idea of abstaining from speech, and later Muslim ascetics and Sufi thinkers expanded the concept of fasting into several spiritual levels.
One famous formulation—often attributed in later literature to sayings linked to Ali ibn Abi Talib—describes three levels of fasting: Fasting of the stomach “abstaining from food and drink” , fasting of the tongue “abstaining from harmful speech” and fasting of the heart “abstaining from sinful thoughts.”
Now, enough chit-chat.
Let us now see what is going to happen in the 104th episode of One Thousand and One Nights, as originally broadcast on Egyptian State Radio.
EP.13 Blood Debt
The One Hundred and Fourth Night
When it was the one hundred and fourth night, and the tale reached its next evening, King Shahryar took his seat as he had the night before.
Shahrazad came to him at the appointed hour, greeted him, and sat beside him. Then, with her warm and melodious voice and her tireless imagination, she began to recount what had taken place, continuing the story where it had been cut short.
She said:
“It has reached me, O fortunate king, wise in judgment and sound in counsel, that when King al-Nu‘man and his vizier Dandan went to the Palace of Pillars to purchase the five beautiful maidens, the old woman made them understand that such a thing could not easily be done.
For what they sought was nearly impossible — a wish difficult to attain, before which the necks of many men would be broken.
Those maidens, she said, possessed such beauty, refinement, perfection, and noble qualities that no treasure could measure their worth.
The old woman rejected every price that King al-Nu‘man offered for the maidens. Instead, she spoke of the hidden world of secrets, saying that the people of the inner path are not like the people of the outward world. In the realm of spirits and souls, they do not bargain with coins or gold.
All this, my lord, was what the vizier Dandan later recounted to Prince Daw’ al-Makan as he told him of the death of his father, King al-Nu‘man, and of how, after him, the fortunes of men had turned and the order of things had changed.
And the vizier Dandan said:
Dandan (narrating):
“We were utterly astonished. Who was that old woman?
People began asking about her, and many came seeking her blessing. Yet whenever they found her, she was as always — immersed in worship.
What increased our wonder even more was that she did not deal with people in the manner we do. Whenever we mentioned money, she muttered strange words, wept, and seemed seized by a state of spiritual ecstasy. She remained in that condition until the late king finally reached an agreement with her to buy the maidens for a certain known price.
And what was that price?
To fast for thirty days.
Her dealings with us were all fasting, prayer, spiritual longing, and rapture. It became a matter of much talk among the people.
At last she agreed that once the late king began his fast, and ten days had passed, he should come to her again and receive her blessing.
So the late king began his fast. Ten days passed, and King al-Nu‘man took me with him, and together we went to the Palace of Pillars.”
At the Palace of the Pillars
The Old Woman:
“O Divine Judge… O Divine Judge… O Divine Judge… O Divine Judge…
You have come, O Nu‘man.”
King al-Nu‘man:
“Forgiveness, O people of righteousness.”
The Old Woman:
“Enter, Nu‘man… O Divine Judge… O Divine Judge… O Divine Judge… O Divine Judge…”
Vizier Dandan:
“Peace be upon you, O people of God.”
The Old Woman:
“And peace be upon you, servant of God. Sit, Nu‘man. Sit, Dandan.
Tell me — how has the fasting treated you?”
King al-Nu‘man:
“I have fasted the ten days.”
The Old Woman:
“And how did you fast them?”
King al-Nu‘man:
“God granted me the strength.”
The Old Woman:
“Then why did you break your fast?”
King al-Nu‘man:
“I did not break it even once!”
The Old Woman:
“How so? I heard you breaking it before me.”
King al-Nu‘man:
“I understand nothing of this.”
The Old Woman:
“And you will not understand, Nu‘man.”
King al-Nu‘man:
“I tell you, I did not break my fast a single day!”
The Old Woman:
“You did — and I heard it with my own ears.”
King al-Nu‘man:
“Heard it? What did you hear?”
The Old Woman:
“I heard you breaking your fast. Why deny it? You were breaking it before me.”
King al-Nu‘man:
“Can breaking a fast be heard? Speak, Dandan!”
Vizier Dandan:
“If our lord neither eats nor drinks, fasting from dawn until night, then where is this breaking of the fast?”
The Old Woman:
“Is fasting only by day?”
King al-Nu‘man:
“Then what is fasting?”
The Old Woman:
“You fasted from food.”
King al-Nu‘man:
“Then from what else should one fast?”
The Old Woman:
“I want you to fast from speech.”
King al-Nu‘man:
“From speech?”
The Old Woman:
“If you are able.”
King al-Nu‘man:
“This is something I cannot comprehend.”
The Old Woman:
“It is quite clear. If you fast only to obtain the maidens as your lawful possession, then tell me — whom do you truly seek through this fast?”
King al-Nu‘man:
“You… you… you…”
The Old Woman:
“You fast from food only to reach a certain desire.”
King al-Nu‘man:
“I… I…”
The Old Woman:
“You fast from food so that you may possess the maidens!”
King al-Nu‘man:
“But you were the one who told me to!”
The Old Woman:
“I never told you to fast from food.
I wanted you to fast from speech.”
King al-Nu‘man:
“Fast from speech?”
The Old Woman:
“If you are capable of such a fast. Did I not tell you the price of those maidens would be great?”
King al-Nu‘man:
What is it whose price is so dear?
The Old Woman:
The price of the maidens.
King al-Nu‘man:
And the price of the maidens is that I must not speak?
The Old Woman:
And you are not able to keep silent.
King al-Nu‘man:
And why should I not be able?
The Old Woman:
Listen, Nu‘man. A man has nothing more dangerous than his tongue.
But whoever can master his tongue — God will protect him.
If your tongue can fast, you will live among people honored, and their affection for you will endure.
King al-Nu‘man:
If that is fasting, then I will fast.
The Old Woman:
I told you to fast for thirty days. But since you now understand the meaning of fasting, I ask of you no more than three days.
King al-Nu‘man:
Three days?
The Old Woman:
Three days.
King al-Nu‘man:
Three days.
The Old Woman:
For those three days you shall enter into seclusion. Close the door upon yourself.
Open your heart, close your eyes, and let your spirit wander in the divine kingdom.
You shall have no food nor provisions with you except this small bag of raisins and this pitcher of water.
King al-Nu‘man:
And after the three days?
The Old Woman:
Then what is precious will become permitted to you, and the maidens shall be yours.
Listen well, Nu‘man. I have recited blessings over this pitcher. When you drink from the water within it, you will know that you have drawn nearer to God — and that you have arrived before we have.
King al-Nu‘man:
In any case, that is no difficult task.
The Old Woman:
There is one more thing, Nu‘man.
King al-Nu‘man:
What is it?
The Old Woman:
While you fast for these three days, I shall go and visit the People of the Inner Path, and then return.
King al-Nu‘man:
And where are these People of the Inner Path?
The Old Woman:
You wish to know where they are as well?
God forgive you — ask forgiveness, poor man.
King al-Nu‘man:
I ask forgiveness of God the Almighty.
The Old Woman:
I will take the five maidens with me.
King al-Nu‘man:
And why would you take them?
The Old Woman:
So that the People of the Inner Path may bless them.
King al-Nu‘man:
Then I shall send guards with you for protection.
The Old Woman:
Men, Nu‘man?
King al-Nu‘man:
Of course. Would you have me send women?
The Old Woman:
Where is your mind?
Instead, send with us the most precious of your own maidens — someone who will keep them company, amuse them, make them laugh. They will travel together and return together. What do you say, Nu‘man?
King al-Nu‘man:
I have none more precious than the maiden called Atrashan.
The Old Woman:
Atrashan… Atrashan… Very well, Nu‘man.
King al-Nu‘man:
Then it is settled, Lady Shaykha.
The Old Woman:
And when will you begin your fast?
King al-Nu‘man:
From this very day. I will enter my seclusion and keep silence for three days.
The Old Woman:
And we too shall depart today. Do not forget the pitcher of water, Nu‘man. As I told you, I have recited blessings over it. When you drink from it, you will know that you have drawn nearer to God — and that you have arrived before us.
Farewell, Nu‘man.
King al-Nu‘man:
Pray for me before you leave.
The Old Woman:
May God grant you success and strength…
and settle the debt that lies upon you.
(After three days – outside the chamber of seclusion)
Vizier Dandan:
What is the matter, men? Why has the door not been opened until now?
One of the Guards:
The three days have not yet passed.
Vizier Dandan:
Have the three days not passed yet? Good heavens… do you not smell that odor?
Guard:
And what are we supposed to do, my lord vizier?
Vizier Dandan:
This is a grave matter. What is that smell?
Guard:
How should we know?
Vizier Dandan:
What are you waiting for? Stand aside — do not block my way!
Guard:
But knock gently at least.
Vizier Dandan (pounding heavily on the door):
My lord!… My lord!… My lord!… My lord!… My lord!…
You see? Something is terribly wrong. From the moment I arrived, I smelled the stench of death. Where are the chamberlains? Ho there! Break the door!
(The door is broken open and they enter.)
Vizier Dandan:
All this, and our lord hears nothing?
God preserve us… the smell… it is coming from our lord!
Guard:
Do you smell it? It is our lord!
God have mercy… our lord is swollen!
Vizier Dandan:
I cannot understand this.
Guard:
And look — the pitcher of water is here!
Wait… there is a written letter! The king must have been reading it as he died.
Vizier Dandan:
Who wrote this letter?
Guard:
Better ask how it came to be here. What is it, my lord vizier?
Vizier Dandan (reading, then gasping):
God Almighty… it was written by the old woman.
Guard:
Which old woman? The holy lady?
Vizier Dandan:
Holy lady? Nothing of the sort.
She is the Stormbreaker.
Guard:
Stormbreaker
Vizier Dandan:
The mother of King Hardoub the Afflicted. She has deceived us all… and taken vengeance for her granddaughter Abriza.
Guard:
Abriza!
Vizier Dandan:
Shall I read the letter aloud?
Guard:
Call the chamberlains first.
Vizier Dandan (shouting):
Chamberlains! Soldiers!
Proclaim mourning throughout the land! Lower the banners!
Glory be to Him who alone endures forever!
(Shahrazad):
And the news spread everywhere of the death of King al-Nu‘man. Mourning was declared throughout the land, and the royal council was convened.
Vizier Dandan stepped forward and presented the letter they had found. When it was read, they discovered that it came from the Devastating Stormbreaker— the mother of King Hardoub the Afflicted, and the grandmother of the late and beloved Abriza, whom King al-Nu‘man had wronged.
Thus, the hammers of fate had struck him, and death and humiliation became his portion. Such is the downfall of tyrants, and such is the end of oppression.
“The fire of vengeance has cooled,” the letter declared, “and the blood-debt has been taken. For every tyrant there comes a greater tyrant.”
When they had read the letter and understood the cause of the king’s death, and when the identity of the killer had been revealed, Vizier Dandan rose and addressed the council, saying—
“My lord…”
And before the tale was complete, the dawn overtook Shahrazad, and she fell silent until another night.
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