التاريخ اليميني 46.1-5

46.1

ولما فرغ السلطان يمين الدولة وأمين الملة من مهم خوارزم وقد انضافت كإحدى أخواتها إلى سائر ممالكه الموشحة بآثار ولايته، الموشعة بأصباغ عدله ورعايته، رأى أن يختم صحيفة العام بطابع الاستتمام، إجماما للركائب والركب، وتقليبا للرأي في الغزو بين جوانح القلب، فعدل إلى بست كالشمس قد جنحت للشمال، وجاوزت نقطة الاعتدال، فالدنيا بها حواشي المطارف، أو عواشر المصاحف، أو عقود المخانق أو نهود المعصرات العواتق، يدبر أعمالها، ويروي فيما صار أحمى لها ، إلى أن أذن الله له في معاودة غزنة منشئا سحاب الفكر في غزوة تحقق إعجاز القرآن، بما تضمنه من وعد الله المنان، في إظهار دينه المرموم بسيد البشر، ومولى البدو والحضر، محمد تاج الأنام، وسراج الظلام، صلى الله عليه وسلم وعلى آله خيرة البررة الكرام، على الدين كله وإن سخطت نفوس، وضرعت خدود، ورغمت معاطس وأنوف.

When the Sultan Yamīn al-Dawla wa-Amīn al-Milla had finished the affair of Khwārazm, which had been joined, like one of its sisters, to the rest of his realms adorned with the marks of his rule and streaked with the colours of his justice and care, he decided to seal the page of the year with the stamp of completion, resting the mounts and riders and turning over in his heart the plan of a raid. So he turned to Bust, like the sun that has inclined to the north and passed the point of the equinox, the world there [being] like the borders of silk cloaks, or the ten-verse markers of Qurʾāns, or necklaces on throats, or the breasts of maidens come of age. He administered its affairs and deliberated over what would best protect it, until God permitted him to return to Ghazna, raising clouds of thought about a raid that would confirm the inimitability of the Qurʾān in what it contains of the promise of God the Bountiful to make His religion, restored through the lord of mankind, master of desert and town, Muḥammad, crown of creation and lamp in the darkness, God bless him and grant him peace, and his family, the choicest of the noble and righteous, prevail over all religion, even if souls be vexed, cheeks abased, and noses rubbed in the dust.

On the Sultán's return to Ghazna from Khwárizm, he appointed spies to go to the frontier of Hind and communicate all particulars respecting that country, and he resolved upon employing the close of the year in resting his horses and troopers, and in contemplating schemes of future religious conquests.
As no part of Hind remained unconquered, except Kashmir, he resolved on an expedition to that country. Between it and Ghazna there were forests resounding with the notes of birds and other animals, and the winds even lose their way in it. It happened that 20,000 men from Máwarau-n nahr and its neighbourhood, who were with the Sultán, were anxious to be employed on some holy expedition, in which they might obtain martyrdom. The Sultán determined to march with them towards Kanauj, which no other king but the all-powerful Gushtasp had been able to take, as has been related in the histories of the Magians.
Between Ghazna and Kanauj the journey occupies three months, even for camels and horses. So the Sultán bade farewell to sleep and ease, and praying God for success, he departed accompanied by his valiant warriors. He crossed in safety the Síhún (Indus), Jelam, Chandraha, Ubrá (Ravi), Bah (Biyah), and Sataldur (Sutlej). These are all rivers, deep beyond description; even elephants' bodies are concealed in them, so it may easily be conceived what is the case with horses. They bear along with them large stones, so camels and horses are of course in danger of being carried down the stream. Whatever countries the Sultan traversed, ambassadors were sent to him proffering submission, inasmuch that Sabli, son of Shahi, son of Bamhi, who held the passes leading into Kashmir, looking upon the Sultan as one sent by God, also came forward, offering his allegiance, and his services as a guide. He led the way, crossing forest after forest. At midnight the drum sounded for the march, and the friends of God mounted their horses, ready to bear the inconvenience of the journey, and they marched on until the sun began to decline from the meridian. They placed behind their backs the river Jun (Jamna), crossing it on the 20th of Rajab, 409 H., 2nd December, 1018 A.D.

46.2

وبعد أن كانت الشقة قد بعدت عليه وعلى أعوان دين الله السائرين تحت رايته بنور هدايته، إذ كانت الهند قد تحيفت من [219 ب] شواها وأطرافها سبيا وانتهابا، وملكت على أربابها سهوبا وشعابا، فلم يبق إلا ما أجنه ضمير قشمير، ومن دونها فياف تصم عن كل عزيف وصفير، وتضل بينها وفود الرياح إلا بخفير.

And after the distance had grown far for him and for the helpers of God's religion marching under his banner by the light of his guidance, since Hind had been pared away at [219b] its extremities and edges by captive-taking and plunder, and its plains and ravines had been taken from their masters, nothing remained but what the heart of Qashmīr concealed, before which lay wastes deaf to every eerie sound and whistle, in which the very envoys of the winds lose their way except with a guide.

46.3

واتفق أن حشر إليه من أدنى ديار ما وراء النهر إلى أقصى حدوده زهاء عشرين ألفا من مطوعة الغزاة، وقد وضعوا سيوفهم على عواتقهم محتسبين للجهاد، منتدبين في ذات الله للاستشهاد. يخطبون الجنان بصداق الأرواح، ويستامون الغفران بحدود الصفاح. فحرك السلطان نفيرهم، وذمر نفوس المسلمين تكبيرهم. واقتضى رأيه أن يزحف بهم إلى قنوج وهي التي أعيت الملوك الماضين غير كشتاسب على ما يزعمه المجوس، وهو كبش أقرانه، وملك الأملاك بزعمهم في زمانه، فثار وبين غزنة دار الملك وخطة قنوج مسيرة ثلاثة أشهر سير الركائب القود، والخوانف السود.

It happened that some twenty thousand volunteer warriors gathered to him from the nearest lands of Transoxiana to its farthest borders, having laid their swords upon their shoulders, seeking reward for holy war, volunteering in the cause of God for martyrdom. They sought the hand of Paradise with the dowry of their souls, and bargained for forgiveness with the edges of their broad swords. The Sultan stirred their mobilisation, and their cries of "God is greatest" roused the souls of the Muslims. His judgement required that he advance with them to Qanūj, which had defeated the kings of the past except Kushtāsb, according to what the Magians claim—he being the champion among his peers and, by their claim, the king of kings in his time. So he set out, though between Ghazna, the seat of the kingdom, and the territory of Qanūj lay a journey of three months at the pace of long-necked mounts and black camels.

46.4

واستخار ربه وسار، وهجر النوم والقرار، واستصحب من شهد من أنصار دين الله، وأعوان حق الله، رجالا يقتحمون أشداق المنايا، شوقا إلى السعادة بالشهادة، وحرصا على الموعود من الحسنى والزيادة . وعبر مياه سيحون وچيلم وچندراهة [220 أ] وإيرايه وبيت هرز وشتلدر سالما في سالمين. وهذه أودية تجل أعماقها عن الأوصاف، وتمتنع أطرافها على الأطواف، منها ما يغمر غوارب الفيول، فكيف كواهل الخيول! ويدهده ثقال الصخور، فكيف خفاف المطايا والظهور! صنعا من الله بمن والاه، وغرر بروحه في استدامة رضاه.

He sought his Lord's guidance and set out, forsaking sleep and rest, taking with him those of the helpers of God's religion and the supporters of God's right who were present—men who plunged into the jaws of death out of longing for the felicity of martyrdom and eagerness for the promised good reward and more. He crossed the waters of the Sīḥūn, the Jaylam, the Chandrāha, the Īrāya, the Bayt Hurz and the Shataldar, safe among the safe. These are rivers whose depths are beyond description and whose banks are inaccessible to rafts; some of them submerge the withers of elephants, so how much more the shoulders of horses! And they roll heavy rocks along, so how much more light riding beasts and mounts! This was God's doing for one who was loyal to Him and risked his life in the continual pursuit of His good pleasure.

46.5

ولم يطأ مملكة من تلك الممالك إلا أتاه الرسول واضعا له خد الطاعة، عارضا في الخدمة كنه الاستطاعة، إلى أن جاءه چنكي بن سمهي صاحب درب قشمير عالما بأنه بعث الله الذي لا يرضيه إلا الإسلام مقبولا، أو الحسام مفلولا. فأظهر العبودية عن حاضر التوفيق، وضمن الإرشاد باقي الطريق. وجعل يسير أمامه هاديا، ويجزع واديا فواديا، وكلما انتصف الليل آذن بالمسير خفق الطبول، واستوى أولياء الله على ظهور الخيول، يجشمون تعب الركض والسلوك، إلى أن تجنح الشمس من غد للدلوك، حتى استظهر ماء جون لعشر بقين من رجب سنة تسع وأربعمائة.

He set foot in no kingdom of those kingdoms but an envoy came to him, laying down the cheek of obedience and offering in service the utmost of capability, until Janki ibn Samhī, lord of the pass of Qashmīr, came to him, knowing that he was God's emissary, whom nothing satisfies but Islam accepted or the sword notched [in battle]. He declared his servitude with ready good fortune and undertook to guide him the rest of the way. He began to march before him as a guide, crossing valley after valley. Whenever midnight came, the beating of drums announced the march, and God's friends mounted the backs of their horses, enduring the toil of galloping and travelling until the sun of the next day inclined toward setting, until he reached the river Jūn on the twentieth of Rajab in the year 409.