[Pramāṇa](https://indike.org/pramana/) › [Foreign](https://indike.org/pramana/inf) › [Islamic world](https://indike.org/pramana/inf.isl) › [Arabic](https://indike.org/pramana/inf.isl.ar) › [History](https://indike.org/pramana/inf.isl.ar.tarikh) › [التاريخ اليميني](https://indike.org/pramana/inf.isl.ar.tarikh.yamini) › 46.7-12 # التاريخ اليميني 46.7-12 التاريخ اليميني 46.7-12 - **Language:** Arabic ### [46.7](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.7) نعم، وامتد الوجيف به بعد إلى قلعة كلچند ، وهو من أعلام الشياطين، وأعيان أولئك الملاعين، يدل على الملوك بعز أقعس، ويرنو إلى القروم بطرف أشوس، قد قضى في الكفر معظم عمره، وغني بهيبة الملك وبسطة الأمر عن تجشيم بيضه وسمره. ولم يقصده أحد إلا ارتد عنه مغلولا، وعاد عقده عنه محلولا. عزة حال، وكثرة مال، وقوة رجال، وعدة أفيال. ووثاقة معاقل وحصون، وملك عن مطامع الأنام ومطامح الوهن والانثلام \[221 أ\] مصون. فلما رأى السلطان قد قصد قصده، وجرد لمجاهدته جهده، رتب فيوله وخيوله وراء غياض لو رميت بأفراد الإبر، لاتقتها الأرض بأوراق الشوك والشجر، وأغرى السلطان به بعض طلائع جيوشه، فثاروا إليهم يخرقون تلك الآجام خرق الأمشاط منابت الشعور، بل الأشافي مخارز السيور. > Then his swift march carried him on to the fortress of Kulchand, who was one of the chiefs of the devils and the notables of those accursed ones. He presumed upon kings with unyielding might and looked at the champions with a disdainful glance. He had spent most of his life in unbelief, and through the awe of his kingship and the breadth of his power had been spared the trouble of using his swords and spears. No one had attacked him without turning back from him in fetters, his resolve undone. \[He had\] a mighty position, great wealth, strong men and a multitude of elephants, secure strongholds and fortresses, and a kingdom guarded from the ambitions of men and from the aims of weakness and breach. When he saw that the Sultan had set out against him and had bent his full effort to fighting him, he drew up his elephants and horses behind thickets so dense that, were single needles thrown into them, the ground would shield itself from them with the leaves of thorns and trees. The Sultan set some of his army's vanguard against him, and they rushed upon them, piercing those jungles as combs pierce the roots of hair—or rather as awls pierce the holes of leather straps. > — English (machine translation) (machine translation) ### [46.8](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.8) وأعرضت للسلطان طريق من فوق القلعة المذكورة، فلم يرع أهلها إلا البحر الأخضر، والله أكبر، والسيوف لا تبقي ولا تذر. فثبتوا للجلاد مستقتلين، وتواصوا بالمنايا مستبسلين، والسيوف تأخذهم من فوق وقدام، وتبضعهم ما بين لحوم وعظام وحملاتهم بينها تتصل اتصال الكعوب، وضرباتهم تتوالى توالي الغيث المصبوب، غير أن الله منزل الحديد ذي البأس الشديد هو الذي إذا شاء قطع، وإذا شاء نبا وامتنع. > A path presented itself to the Sultan from above the said fortress, and its people were struck only by the green sea \[of the army\], by "God is greatest," and by swords that leave nothing and spare nothing. They stood firm for the fight, seeking death, and urged one another to die, fighting desperately, while the swords took them from above and in front and carved them between flesh and bone. Their charges followed one upon another like the joints of a spear-shaft, and their blows came in succession like pouring rain; yet it is God, who sent down iron with its mighty power, who, if He wills, makes it cut, and if He wills, makes it rebound and fail. > — English (machine translation) (machine translation) ### [46.9](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.9) كذاك سيوف الهند تنبو ظباتها ... وتقطع أحيانا مناط القلائد > Thus the swords of Hind: their edges glance off, / and at times they cut the cord on which the necklaces hang. > — English (machine translation) (machine translation) > They found a road (which led) from the upper castle, and when the green sea struck out, "Allah Akbar," they stood against the head of the Kafirs, and twisted them round their scimitars, and cast the troops upon the ground. They stood firm for a time, and made charges from their own position, when the rain of swords reached them, and the heavenly decree preserved the people of Islam from the edge of their scimitars and the point of their spears (Verse) "The swords of Hind were blunted by their strokes, "And when they cut our necklaces saved our lives." At length it became known that all events are in the grasp of destiny, and that the well-formed scimitar, although its force may be extreme and its edge sharp, is but a subject of the command and vassal of the decree of fate, if it penetrate to the Muslim's blood; and herein destiny exhibited its usual blessedness, but if it had been weak it would have been the cause of some wonder-working providence, and for the display of some miracle. These despicable ones were astonished; and, when they saw the indications of the power of these champions of religion, and were witnesses of their arms and appurtenances, they said one to another, "This body of men is not of the race of mankind or of the human family ! > — James Reynolds 1858, The Kitab-i-Yamini ### [46.10](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.10) فإن نالت من أولياء الله، فلأجر الاستشهاد، وثواب المعاد، وإن نبت فلإعجاز القدرة، وإظهار العبرة؛ ليعلم أن الحكم لله في كل مخذول \[221 ب\] ومعصوم، ومحروس ومقصوم. > If they wound God's friends, it is for the reward of martyrdom and the recompense of the hereafter; and if they glance off, it is to display \[His\] miraculous power and to manifest an admonition, so that it may be known that judgement belongs to God over everyone forsaken and protected, guarded and broken. > — English (machine translation) (machine translation) ### [46.11](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.11) وظل المخاذيل يتنامسون بينهم وقد عاينوا سيوفهم نابية، وسيوف أهل الحق عليهم ماضية، وحملاتهم واهية، وحملات أهل الدين أولى وثانية. ما هؤلاء من جنس الأنس ولا من زمر البشر، هيهات إن وقع الحديد ليجز في الجبال، ولا حز له في هؤلاء الأبطال، حتى إذا مثل لهم شخص الطغيان في صورة الخذلان، تواصوا باقتحام ما وراءهم من زاخرة المياه يظنون أنها تقيهم بأس الانتقام، وتحميهم كأس الحمام، أو لا يرون أن الكفر لا يهدي سبيله، وأن الله يردي بكثير ما يحيي قليله! لا جرم إن صفائح الماء وافقت صفاح الدهماء، فأوسعوا قتلا وأسارا، وأغرقوا فأدخلوا نارا. ولعل عدد القتلى وعدد الغرقى يزيد على خمسين ألفا أصبحوا طعما للنسور والضبعان، وأقواتا للتماسيح والحيتان. > The forsaken ones kept whispering among themselves, having seen their own swords glance off while the swords of the people of truth cut into them, their charges feeble while the charges of the people of religion came first and second: "These are not of the race of men nor of the throngs of humankind. Alas! The stroke of iron cuts even into mountains, yet it makes no cut in these heroes." When the form of their tyranny appeared to them in the shape of defeat, they urged one another to plunge into the swollen waters behind them, thinking these would shield them from the force of vengeance and protect them from the cup of death. Do they not see that unbelief does not guide its path, and that God destroys by His many what His few bring to life! No wonder, then, that the sheets of water joined the blades of the multitude: they were slain and taken captive in great numbers, and they were drowned and then made to enter the Fire. The number of the slain and the drowned may well have exceeded fifty thousand, who became food for vultures and hyenas and sustenance for crocodiles and fish. > — English (machine translation) (machine translation) > Our swords which in breaking could pass through a rock, and make a mere tale of brilliant lightning, are cut off from cutting them, and glance away from their shoulders." Perhaps these wretches had placed themselves in the straight road to destruction, and recognized not the truth that such (fatuity) is the sign of rebels and deniers, and the marked path of their wickedness and undutifulness. They threw themselves then simultaneously into the river, in order that the abundant waters and powerful current might be the means of their preservation and safety ; and they knew not that, although water is the germ of life and the principle of vivification, Heaven's decree can render it the cause of destruction and ruin. This, however, the warrior comrades and eminent army of guides (to truth) made them know, by cutting off the fountain of infidelity and intercepting the rivulet of idolatry, so that some came to the sword and some were drowned in the water. Five thousand perished and went to hell, and Kaljam drew his dagger, killed his wife, and then, ripping himself up, became a partner of his forces on their road to hell. Of their wealth 185 head of elephants, with other kinds of profit and plunder, came to the Sultan. In that place, in the city, there was a place of worship of the Indian people ; > — James Reynolds 1858, The Kitab-i-Yamini ### [46.12](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.12) وعمد كلچند إلى قتالته ، فأهلك بها عرسه ، ثم كر فألحق بها نفسه. وأغنم الله السلطان مائة وخمسة وثمانين رأسا من الفيلة الضخام، مضافة إلى سائر ما اطرد عليه حكم الاغتنام ، من نعم الله العظام ، وقسمه \[222 أ\] الراجحة الأقسام. > Kulchand took his dagger, killed his wife with it, then turned and made himself follow her with it. God granted the Sultan as spoils one hundred and eighty-five huge elephants, in addition to everything else that fell under the rule of plunder, of God's great blessings and His abundant portions. > — English (machine translation) (machine translation) ## Translations (3) - [The Kitab-i-Yamini](https://indike.org/pramana/inf.isl.ar.tarikh.yamini~en-reynolds.50.1.5) — James Reynolds 1858, English - [Tárikh Yamíní (extracts)](https://indike.org/pramana/inf.isl.ar.tarikh.yamini~en-elliot.19) — Henry Miers Elliot & John Dowson 1869, English - [English (machine translation)](https://indike.org/pramana/inf.isl.ar.tarikh.yamini~en-mt.46.7) — English, machine translation --- Source: [https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.7-12](https://indike.org/pramana/inf.isl.ar.tarikh.yamini.46.7-12) · Pramāṇa