Abstract
This is the story of the maqtal of Husain. This is the story of God’s Envoy. The first ones to believe in him were Khadijah, Bahira the monk, on the way to Syria, Abu Bakar and Ali. Once when Khadijah hid herself behind a curtain, Jibrail came to him and ordered him to begin reciting. The Envoy replied that he had not mastered the art of reading, whereupon Jibrail called him his brother and promised to instruct him. When Muhammad objected that he had no brothers, Jibrail revealed to him that all earlier prophets counted as his brothers. Thereupon he accepted the calling and promised to preach the Word of God to mankind. Those who accepted the message shared the good of both worlds, but those who rejected it were damned up to the Last Day.
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References
Translation, Chapter 2a
P: absent.
P: absent.
M: tangan baju. P: astin.
P: az behest do ânar (two pomegranates from Paradise).
See: Commentary I 1–4.
Translation, Chapter 2b
P: the third time this happened was at the time of the (tide sagir, M: hari raya), when the Prophet returned religious service and found Fatema weeping.
It is remarkable that the H.M.H. alludes several times absence from his family. This is sometimes excused as being part in Holy War. In various publications Lammens has positive explanation.
P: Fatimah found the box in her room.
M: suatu tabak dengan tudungnya. P: tabag o gobbeye “gam
Vide: Commentary I 1–4.
M: matinya terbunuh oleh senjata. P: siranra hamcon konand.
P: janwarane biyaban o morgane hawa.
M: mengunjungi kematian. P: tacziyat kard.
M: memberi makan bubur Asyura. P: dah ruz ruze begeriyand (they will fast and mourn for ten days).
See: Commentary I 1–4.
Translation, Chapter 2c
P: he was sitting in the mosque of Madine when he was told of Hasan’s birth.
Sic ? P: wa Hasanra dar kenar gerefte dar guses bange namâz goftand (he took Hasan on his lap and whispered the adan into his ear).
See: Introduction, Chapter 2, p. 15.
M: taksir pada berbuat bakti. P: taksir karde.
P: first Hasan healed his right wing. Then at the time of Hoseyn’s birth the latter healed his left wing.
M: kepala amir Husain diperceraykan orang daripada badannya. P: wa salaz tan joda konand. P. adds: then this angel will ask God for permission to visit Hoseyn’s grave.
Translation, Chapter 4
P: abs.
P: once Mocawiye appeared before the Prophet.
P: out of neccesity (bez-zarur) he urinated against a wall.
P: in order that the poison might flow out of him
P: after having obtained permission from the Prophet.
P: abs.
M: cf. I 4: 70: Maka - 78: jua (inclusive). P: sobhàn Allah ance ke xâste u ast hamcon(?)sawad con ke ahl balaha bar dustane xod nazel karde ast o bar sare (hameye) dustan Peygambar etc. bud o saxterin balaha nasibe Peygambare ma bud dar donya xosterin ke budand az jehate din az ce ranjha sodand bar tane xod kasidand wa az jehate amirol-mo’menin Hasan o Hoseyn cand karrat az xosi o xarami o naxossodand conance dar sadr mastur ast ke ei mo’menin motabecate Peygambar etc. bekonid o dar in donya hasti (?) ba xosi kasi gozaranid ast wa kasi naxàhad mand. (this whole passage is obviously corrupt, and only a general impression of the meaning can be obtained, A).
Commentary, Chapter 1-4
E I, II, pp. 274–275, s.v. Dihya.
Corbin, 1958, pp. 162, 167.
E I, III, p. 242a.
Rossi-Bombaci, 1961, nr. 530.
Ali Yazdi, 1320 H, p. 352.
Rossi-Bombaci, 1961, nr. 732, I.
E I, III, p. 612b.
al-Yacqúbi, 1960, II, pp. 245–246.
E I, III, p. 612b.
Ali Yazdi, 1320 H, p. 371 (hadit 7).
cf. also Snouck Hurgronje, 1893–1894, I, pp. 139–140.
Commentary, Chapter 6
Rinkes, 1911, p. 28, note 5, and p. 296.
Adriani-Kruyt, 1912, I, pp. 319–320.
Balcami, 1867–1874, III, pp. 209, 719.
Virolleaud, 1950, pp. 19–29.
Nawawi, 1842–1843, p. 428.
Guillaume, 1967, p. 305.
Virolleaud, 1950, p. 20, note 1.
Pelly, 1970, pp. 71–92 (“Death of the Prophet Muhammad”).
Storey, 1970, I, p. 207.
Garcin, 1870–1871, II, p. 485.
Translation, Chapter 7
An allusion to the massive apostasy movement (“riddah”) which took place at this time ?
The Malay translation is: death is a drink of which everyone must partake. This seems a translation of some other saying, possibly something like: “al-mautu sarabun kullu nasin saribuhu”.
Commentary, Chapters 8-9
E I, II, p. 844.
al-Yacgübi, 1960, II, p. 115.
Pelly, 1970, I, pp. 110–133 (“The death of Fatimah, the Daughter of the Prophet Muhammad”).
Virolleaud, 1950, pp. 39–41.
Garcin, 1870–1871, II, p. 478.
Chauvin, 1892–1922, II, p. 203, “Mort de Fatime”. See also above, Commentary, Chapter 6.
Commentary, Chapters 11-12
Boyce, 1967.
a1-Yacgübi, 1960, II, p. 303. Mary Boyce quotes a somewhat less relevant passage which is to be found in al-Yacgübi, 1960, II, p. 247.
Massé, 1938, pp. 411–412.
Commentary, Chapter 13
cf. Mascudi, 1970, III, pp. 64–65 (par. 1559–1560). Balcami, 1867–1874, III, p. 528. al-Yacgübi, 1960, II, p. 159.
Balcami, loc. cit.
Mascüdi, 1970, III, p. 47 (par. 1524 ).
al-Yacqùbi, 1960, II, p. 160.
Balcami, 1867–1874, III, pp. 155, 531.
Commentary, Chapter 14
Balcami, 1867–1874, III, pp. 546–556.
Balcami, 1867–1874, III, p. 553. “si tu réponds affirmativement et qu’il te voie avide de saisir le pouvoir, il ne voudra pas de toi. Ne fais pas une réponse catégorique.”
al-YaCgübi, 1960, II, p. 62.
Commentary, Chapter 15
Mascüdi, 1970, III, p. 78 (par. 1584 ).
a1-Yacgübi, 1960, II, p. 162.
Warneck, 1909, pp. 52–53.
Commentary, Chapter 16
Balcami, 1867–1874, III, pp. 601–616.
Mascüdi, 1970, III, p. 90, (par. 1606 ).
a1-Yacgübi, 1960, II, p. 176.
a1-Hujwiri, 1967, p. 73.
Mascüdi, 1970, III, p. 90, (par. 1607) and p. 75, (par. 1576 ).
Commentary, Chapter 17
Balcami, 1867–1874, III, p. 661.
Mascüdi, 1970, III, p. 112, (par. 1641 ).
Pelly, 1970, I, p. 45, note-1’. Paret, 1930, pp. 190–199.
Commentary, Chapter 18
Balcami, 1867–1874, III, p. 679.
Commentary, chapter 19
Mascüdi, 1970, III, pp. 164–165, (par. 1730–1731).
Pelly, 1970, I, pp. 133–154, (“The Martyrdom of Ali the Son of Abu Talib”).
Translation, Chapter 20
P: a very elaborate story about the sacrifices Husain made in order to secure the Caliphate for his brother takes the place of Chapter 20 of the Malay text.
Commentary, Chapter 20
Pelly, 1970, I, pp. 98–99, quoted from Herklots, “Qanoon-e-Islam”, p. 166.
Translation, Chapter 21
In both texts reference is made to the fact that Abdullah Zubair was a first cousin of the Prophet (M: senini rasul Allah; P: pesare amme Peygambar).
M: maka iapun segera kembalilah kerumahnya memeri talak akan isterinya. P: fe’l-hâl dar xâneye xod rafte zane xodrâ talâg dâde.
P: if he has abandoned his wife for the sake of the governorship of Egypt, he will certainly, on losing that governorship, try to get rid of me as well.
M: maka Abdullah Zubairpun menyesal melepaskan isterinya. P: wa delsegeft o gamnâk iode bâz besuye xâneye xod bâz gait.
P: first he met with Omar Ghâsem the son of Abbâs who gave him an analogous message.
P: Musa Aicari brings her four proposals, on behalf of himself, Yazid, Omar Ghâsem and Hoseyn. She refuses him outright as she thinks him too old, then asks him about the strong points of the other three candidates. He replies that Yazid can provide her with power and riches (welâyat o mâl), Omar Ghâsem with physical beauty, and Hoseyn with piety. She then chooses Hoseyn.
Translation, Chapter 22
P: From his deathbed he told Yazid to make peace with the two brothers and to recognize their rights. Marwân then gave his daughter to Yazid in marriage and started plotting against the life of Yazid’s rivals. On his advice Yazid sent Marwân’s cousin with a young girl and a certain Omar b. Zeyd to inform Hasan of Mocawiye’s death. Hasan was in mourning for a long time and then married the cousin. In doing so he failed to take proper precautions. The girl had an aunt called Koukab, whom Omar involved in the plot. He then left the town in a honorary cloak with which Hasan himself had presented him Koukab tried to enlist the help of the girl against Hasan. She promised her all kind of riches but Sime kept refusing. She then found out that Hasan had left for a hunting party without having eaten and was about to come home. She poured poison in the grapejuice (saribe angur) with which Hasan was going to break his fast. As soon as he had drunk, the deadly poison overpowered him. The women bound him to the town-gate and hurried away, showing no pity whatsoever. Hasan refused to tell his brother the names of his assasins. He asked him to take good care of his sons. Pronouncing the “sahâdah” he gave up the ghost. Hoseyn and the people of Madine burst into loud lamentations.
P: he ordered Walid by letter to forbid it.
M: jika barang dimana sekalipun amir Hasan ditanamkan disana rahmat. Allah beroleh tuan hamba. P: xosusan har ja ke a.a.m. Hasan râzi Allaho anhora dafn xâham kard asre rahmate Hagge tacâlarâ anja xâhad gait.
Commentary, Chapter 22
Balcami, 1867–1874, IV, p. 8.
Masctidi, 1970, III, p. 181 (par. 1759), p. 182 (par. 1760 ).
Pelly, 1970, I, pp. 154–171 (“The Martyrdom of Hasan, son of Ali”), especially p. 155.
al-Yacgtibi, 1960, II, p. 225.
E I, III, p. 242.
Translation, Chapter 23
P: absent. P. probably has a lacuna here.
P: absent.
P: absent. Walid himself persuades Hoseyn to corne to Kufe. At that very moment the letter of the Kufians reached him
P: absent. Hoseyn visits the tomb of his grandfather and asks him for advice.
M: keketahuilah olehmu hay cucuku umurmu singkat karena orang benua Kufah hendak berdayakan dikau dan hendak memunuh dikau karena aku sudah menengar sabda rasul Allah bahwa kematian cucuku Husain pada tanah padang Karbala. P: ei farzand an tord maclum ast zirâkesahidsodane to dar magâm xahad sod Hagge tacâla in zaminrâ bexune farzandâne to karâmat karde ast.
M: seperti orang berbantay kambing. P: conan kostand ke gassab mar guspandira bekosad.
P: absent.
P: Mohammad takes Hoseyn on his lap !
M: bahwa engkau hampirlah kehadrat Allah tacàla pada pangkat syahid dihantarkan Allah tacala. P: tara wa nazdike Hagge tacalâ darajeye sahadat xâhad rasid.
M: bemula syurgapun terhiaslah akan dikau indungmu dan bapamu Alipun telah hadirlah segala mereka itupun ternanti-nanti akan dikau segeralah engkau supaya kuberi minuman serta yang berpandangan itu kauperoleh. P: behestrâ az baraye to araste and wa man o madar-pedare to bar sare xâne garme manzare amadane to and (?) ta abadi (?) karâmat mirasi (?) agar iorbate sahadat baxsi (?).
M: hay Tuhanku jadikan Husain itu sabar dan perbesar pahalanya. P: yâ yâre Xodâya (sic) bar Hoseynrâ sabr deh wa karâmate ruzi baii.
P: absent. A new letter from the Kufians finally persuades Hoseyn to leave for Kufe with his followers.
Commentary, Chapter 23
Balcami, 1867–1874, IV, p. 39.
Balcami, 1867–1874, IV, p. 30.
Monchi-Zadeh, 1967, p. 41.
Mir Ahmed Ali, 1964, p. 146.
Translation, Chapter 24
P: on hearing the name “Karbala” Hoseyn’s camel refused to go on.
P: with 11000 horsemen.
P: absent.
P: emruz ab saganra o xukanra bedeham ànconin nabagad ke begomà mideham.
P: absent.
P: the story of Hurr(an), who under the influence of Hoseyn’s words takes his side and whose subsequent role is similar to that of Wahab in the Malay text.
P: 40 horsemen. M: pada sekali. P: dar yek hamle.
P: absent. His death only is mentioned.
P: Rahban is called Ansari. His mother’s behaviour is similar to that of Wahab’s mother in M. She kills Omar Sacd and is addressed by Hoseyn with the following words: ei madar xub namudi aknun dar miyane ahle beyte Peygambar berou. Following her example another 14 women and a total of 83 persons on Hoseyn’s side perished in battle.
P: absent.
P: the son of Abbas.
P: about 70.
P: his horse comes back without rider. Hoseyn consoles the family.
P: ruye u hamco gune (? k.n) Mohammad etc. darad har gah ke a.a.m. Hoseynra jadd dar del yad awari hamdaran wagt ruye A.A. mididi.
P: to fetch water for his mother who was feeding a baby.
P: he begs the enemy to give him a little water on behalf of the baby. Their refusal makes him so angry that he kills about a hundred of them.
P: andak ab.
P: absent.
P: 200 + 50.
M: karena rasul Allah memeri hamba minuman sepiala. P: inak jadde man Mohammade mostafa etc. bar man gorbate gahàdat zohur baxganidi.
P: jan beHaggg sepord.
P: loud lamentations followed. The baby himself asked for a little bit of water. Hoseyn proved unable to provide it. With the child he set out for the river Euphrates, but was prevented from reaching it by the enemy. Meantime the child passed away, to his father’s great consternation.
M: apa juga sahutku kepada niniku Muhammad mustafa dewasa pagi jemah. P: ei farzande man guyi(?) dar nasle ke xahad mand o jadde xodra cegune jawab xaham dad ke mara to garmandegi hasel dyad conduce ke to yadgare man pise to agar zende bagi nasle man wa nabiregane(?) (spelled: n.b.y.r.h + hamzah.’ -}- maddah.n) Mohammade mostafa etc. dar jahan ba“sad.
P: his hand.
M: baju a.a.m. Ali. P: jameye Peygambari.
P: absent.
M: tengkolok rasul Allah. P: ammàmeye mobarak.
Winstedt, 1969, p. 207 writes: “Aged 7 but able to sever an elephant at one blow Husain enters the fray.” This rendering seems based on a lack of understanding of the Malay text.
P: absent.
P: conan hamle awarde and ke fouje meymane o meysarera dar poste sawar bezire tig kard.
P: he halted for a little while to regain his breath.
P: he was hit in seventy places.
P: his sword proved ineffective, as the Prophet had once kissed Husain on the neck.
M: bukakan dadamu ! P: sine bar hameye andame xodra wàz bekon !
M: dadanya hitam susunya seperti susu anjing. P: age angeste kaf dar sineye u did.
M: sadagta yâ rasúl Allah ! P: sadaga ‘Llaho (sic), yacni jadde man rast farmude budand.
P: this happened on 14 Moharram.
P: gerye o zari mikardand.
P: dar an sacat ari o korsi o louh o galam o behest o duzax o asman o zamin dar ranjes amadand wa hanuz âftàb o mahtab kam sod wa sang o kolux dar geryesodand wa janwaran dar hawa gerye mikardand wa ahuwan o biyàbàn (sic) baccegane xodra sir namidadand wa tane mobarake a.a.m. Hoseyn bisar oftade bud.
P: absent.
Commentary, Chapter 24
Rossi - Bombaci, 1961, p. XXII.
Pelly, 1970, I pp. 242–243 (Scene XIV: The Martyrdom of Hur), (pp. 236–250).
E I, III, p. 609.
cf. Virolleaud, 1950, p. 87 (Zanzibar or Europe).
Balcami, 1867–1874, IV, p. 37.
Balcami, 1867–1874, IV, p. 48.
Wüstenfeld, 1883, p. 71.
E I, III, p. 588.
Pelly, 1970, I pp. 224–250 (Scenes XIII and XIV).
e.g. Monchi-Zadeh, 1967, pp. 136–139; Rossi - Bombaci, 1961, nr. 256, 947.
Monchi-Zadeh, 1967, p. 46.
Rossi - Bombaci, 1961, nr. 256.
cf. Virolleaud, 1950, pp. 89–93.
Monchi-Zadeh, 1967, p. 46.
Pelly, 1970, I, pp. 287 ff (Scene XVII) and II, pp. 1–18 (Scene XVIII ). E I, III, p. 610b.
Pelly, 1970, II, p. 1; Monchi-Zadeh, 1967, p. 47; E I, III, p. 610b.
Balcami, 1867–1874, IV, p. 552 (note on p. 43).
Pelly, 1970, (see note 15); De Generet, 1946.
Monchi-Zadeh, 1967, p. 47.
al-Yacgübi, 1960, II, pp. 246–247.
De Generet, 1946, p. 42 (verse 145 ff).
op. cit. p. 66.
Monchi-Zadeh, 1967, p. 182.
De Generet, 1946, pp. 130–131.
Balcami, 1867–1874, IV, pp. 42–43; Pelly, 1970, I, p. 287 (citing Price p. 414).
De Generet, 1946, pp. 130–131. Pelly, 1970, I, pp. 299–300.
Pelly, 1970, I. p. 300.
al-Yacgübi, 1960, II, p. 245.
Monchi-Zadeh, 1967, p. 103. Vimlleaud, 1950, p. 96.
Pelly, 1970, II, p. 81.
Monchi-Zadeh, 1967, pp. 174–175.
Wüstenfeld, 1883, p. 97.
Balcami, 1867–1874, IV, p. 44; Pelly, 1970, II, p. 81, (citing Gibbon, p. 343).
E I, III, p. 611.
Wüstenfeld, 1883, p. 96.
e.g. Käsefi, 1334 H, p. 293. Virolleaud, 1950, p. 97.
Abü Mixnaf, (Wüstenfeld, 1883 ); Kâ“sefi, 1334 H.
a Pijper, 1924.
Pelly, 1970, II, pp. 140–141.
E I, III, p. 612b.
Ali Yazdi, 1320 H, p. 285 (Chapter 14).
Translation, Chapter 25
Sic. P: Emäm Jacfar Sàdek.
P: his groom (rekâb-dar).
Absent in P.
Absent in P.
M: hamparan daripada cahaya. P: besäte nawàzi (= garment of kindness) (sic, read: namäzi: of prayer ?).
P: Hoseyn answers: my groom.
P: names only Mohammad, Adam, Nuh and his family, Ebrähim, A’ese, Fäteme and Ali.
P: Ali asks who the wrong-doer is and the corpse itself points out the guilty one.
P: Mohammad refuses forgiveness.
Absent in P.
Commentary, Chapter 25
Monchi-Zadeh, 1967, p. 67.
Pelly, 1970, II, pp. 151–167.
Gobineau, 1957, pp. 398–400.
Translation, Chapter 26
P: this whole episode is not found, Instead there is a story of how the commander of Yazid’s army tried to prevent the treatment meted out upon Hoseyn’s head. The prisoners were then brought to Yazid. On their way they halted. The innkeeper’s name was Rähib. He made the whole army drunk and asked for the loan of Hoseyn’s head for one night. The head was radiating light and with a loud voice told Rahib to pronounce the confession of the faith. At this Rähib accepted Islam. The following morning the troups wanted the head back. A fight ensued and Rähib experienced martyrdom after himself having killed some of the enemy.
P: he lost consciousness because of his sorrow, then left the city.
M: maka dibawanya pada suatu bekas. P: mo“ski bar ab âwarde.
M: tengkoloknya. P: dastare xod.
P: in vain Saleh tried to have their condition improved.
P: instead of this episode there is the following story: Yazid was guarding the head, merrily eating and insulting Ali Asgar. Zeynab who had not eaten for 7 days was offered food. He then showed her Hoseyn’s head. Both her brother and herself burst into tears. Yazid hit Hoseyn’s face with his stick. One of his pages, unable to bear it any longer, attacked the scoundrel. No less than 40 servants were required to kill him. Yazid became very pleased. Now there follows the episode 1) -1) (in the Malay). Omme Salâme assisted Sahrbanun (sic) but could not prevent the latter’s daughter from being carried off. A heretic who took hold of Sahrbanun’s clothes became blind because of God’s curse.
M: tanah itu masukkan kedalam mulutmu. P: xak bar dar dahane to.
M: jika rela engkau akan daku niscaya aku memeri diat peri kematian amir Husain kepadamu. P: to aknun xosnud bag to man bahaye xune Hoseyn beto bedeham. Sahrbanu answered that he rather should behave himself a bit more humbly as M.H. was still alive.
P: absent (see: note 6).
P: Yazid gives orders to release him from his shackles.
M: bacakanlah khutbah olehmu akan raja Yazid ini karena kita dalam darurat. P: ei farzand bez-zarur bename Yazide lacin alhâl xotbe bexan.
P: absent.
P: Zeynol-Abedin sent M.H. a letter in which he reported everything that had happened.
Commentary, Chapter 26
Monchi-Zadeh, 1967, p. 48; Pelly, 1970, II, pp. 202–222 (“Arrival of Husain’s Family at Damascus”) and pp. 222–241 (“Conversion and Murder of the Ambassador of Europe”).
cf.: Pelly, 1970, II, p. 188–201; Gobineau, 1957, p. 395.
Rossi-Bombaci, 1961, no. 903: “Gabr kardan-i Sâlih-i yahild ba Imam Husain”. “L’ebreo Salili maltratta Imam Husain.” p. 387: “Salili yahúdi”, “ebreo”, with many references.
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Brakel, L.F. (1977). Part I. In: The Story of Muhammad Hanafiyyah. Bibliotheca Indonesica. Springer, Dordrecht. https://doi.org/10.1007/978-94-015-7626-0_1
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