Abstract
Now the story of Muhammad Hanafiyyah begins.
The erratum of this chapter is available at http://dx.doi.org/10.1007/978-94-015-7626-0_5
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References
P: his servant. Winstedt (1969 p. 272: K-s-d finds Muhammad Hanafiah at B-niar) obviously understands the “kasid” of the lithographed text to be a proper name.
P: This detail is absent. Green is the colour of the 3icah, (and of Islam in general). Here, however, it may refer to Hasan’s poisoning (cf. I 2b ).
P: from the pulpit (membar), upon which he just happened to find himself.
P: az sahr birun amadand wa canar koruh dar Bahr birun amade nozul kard.
P: this passage is missing (!)
P: the introductory sentence (“hereupon M. H. said”) has been left out.
P: an express messenger (gased).
P: the followers (sic ? atbac) of Walid.
P: 380,000 knights.
P: n.x.c.
M: corrupt. P: Ebrahime Astar pesare Malek Astar and ke isanrâ mulke n.x.c. dade ast. The variations in the Malay MSS. probably represent later emendations.
M: empat orang kasid. P: bedaste cahar gasede tizkam dadand.
P: through a spy.
P: first a fight took place between a young soldier from Buniara and a “Kharijite”. The latter was split in two, which M. H. took as a good sign.
P: of Hasan and Hoseyn.
P: since Utbah and Walid have been merged into one person he speaks the words in question to “a courageous warrior who is also named Walid”. (yek delwar mardirà ke name u ham Walid bud).
P: with his shield.
M: seperti orang mencarik kain. P: conance cador-kaan.
P: he flung one half to Yazid’s army; he buried the other half in the ground. He cut off his head (sare u) and put it on a lance.
all the captives, including Zain al-Abidin and thus not only “the captive women” (Winstedt 1969, p. 272).
M: the three Alis have 30,000 soldiers (P: 500,000) Tughan Turk has 50,000 soldiers at his command (P: 110,000).
P: Ali’s valour has passed unto me.
M: tiga puluh laksa. P: se lak.
P: adds: if your lives are dear to you (ke jane xod xahi).
Absent in the Persian account.
The Persian has a couplet here (mesrâc): har ja ke mirawim o girim barabar ast.
M: tiga puluh laksa. P: se lake.
M: ins’ Allah tacala esok hari aku perang datang kepada bari kiamat pagi jemah aku dipuja orang. P: ensa’ Allaho tacàla farda tig conàn zanam ke dar ruze giyamat yàd manad.
M: pada suatu tempat. P: yeki.
M: kasid. P: gàsed.
M: dikerubunginya seorang-orang dirinya. P: tanhà karde.
M: maka memeri ia makan arwah akan segala yang syahid pada tanah padang Karbala. P: be ruhe sàhedAne daste Karbala tacam o ab dàdand.
P: 4,000.
According to the Persian he fell unconscious to the earth: nacrei zad wa dar zamin bihus Bode oftàd.
M: tiada berhenti. P: bà hie jayi garàr nagereft.
M: telah mengaku. P: dac wa karde.
M: aku gambar kamu sekalian dengan cemeti kudaku. P: pas jànebesomarà esàrat xàham namud.
M: adapun yang gagah itu Ali juga. P: ta gàyate mardànegi bar Sàh Ali bud wa in zamàn beman raside ast.
M: maka iapun ngeranlah. P: T. A. rd tàgat namànd.
P: Samir drew the sword with the three sharp sides (bepàye se tie) (or: three swords ?).
M: laskarnya sebahagi mati. P: nime laskare u koste sod.
P: has got a couplet (beyt) here: goft file dar gel mandera sah bàyad mikasid; yare bar oftàdera yàri ham az yàràn rasad. (he spoke): a king is required to come to the aid of an elephant that has remained behind in the mud; for a friend who has got into trouble aid should come from friends as well.
M: wah sudahlah suatu luka hatiku karena Hasan dan Husain sekarang datang pulang suatu percintaanku. P: ke Ah yek dàg hanuz narafte bud ke Hasan o Hoseynrà koste bud niz loge digar rasid.
M: sedang lagi alpa duduk makan minum. P: Semre Lacin badbaxt xos Bode dar manzeli forud Amade bud wasàdyane minawaxt bigam Bode tamàme Yazidiyànsaràb muside o mast Bode o baczi tacam paxtan o baczi xordan masgul budand.
P: adds: however often he hit his horse with his whip, it did not progress.
M: terlalu banyak beroleh rampasan tiadalah terbawa lagi. P: candàn ganimat kardand ke dar sonar namiàyad.
P: these words are spoken by A. A. to M. H.
M: hay saudaraku jika sebagay ini juga perang kita niscaya orang kita berkurang juga karena laskar Yazid makin bertambah-tambah bantunya datang akan bantu kita seorangpun tiada datang. P: ei berâdar digar ruz jangsodi conânce emruz mi“sod agar hamdarin tarig jang misawad pas laskare man kam gardad wa laskare Xàrejiyân ziyad migardad hic yàri o dusti o berâdari bemadade ma narasid.
P: has a lacuna here: the last words are: Ali Akbar goft, and it resumes with: ke ei beradarân ruye in badbaxtân nabayad did.
M: juruskan kepalanya buangkan kepada tandas. P: ke isânrâ dar gâri gerefti beandâzand axer dar gar gerefti andâxt(an). (“throw him into a hollow”, they then threw him into a hollow). We find here a tendency towards greater coarseness in the Malay text. Bausani (1962) has discussed this tendency to some length.
P: Walid called for battle and the warriors shouted after having entered the battle-field: “Who intends to fight and who wants to make his name illustrious ?”
P: c.’.d.y.
P: as Utbah and Walid have here become one single person: Atba’e Walid, the question is not directed to anyone in particular and is simply answered by “those who heard it”.
P: then a horseman entered the battle-field. Masibe Ghàga killed him. In the same way he slew 300 Kharijites with his sword.
P: Walid himself sent Abu Horeyre into the fight. He was recognized by Masibe Ghâgâ.
M: cf.: II 7:80: Hay - 86: Maka. P: yä Abu Horeyre to az jehate Yazid bà xàndâne hazrate rasulo’ Llahe jang mikoni Abu Horeyre goft ke ei Masibe Ghagâ. Yazid mârâ candân mil o zar dade ast ke jâne xodrâ barâye u fedâ konam Masibe Ghâgà goft hire donya fana ast barâye mardude din bagâ’e xodrâ miforusi.
M: takutkah engkau akan daku maka pendahanku kautangkap maka kata Masib Kaka hay Abu Hurairah jikalau engkau gagah ambillah pendahanmu daripada tanganku Mi. P: tarsid ke nize begerefti Masibe Ghâgâ goft agar mard hasti bâz az daste man besetân.
M: maka didangkap Masib Kaka Abu Hurairah. P: Masibe Ghâga. dombâle u kard.
M: baju zirehpun putus. P: selâh do pargale “sod.
M: dipeluk diciumnya dan diberinya anugerah. P: urâ dar kenâr gerefte wa besyar benawaxt.
M: tengah empat puluh hasta tingginya. P: si o nim gaz gadd dast.
M: lalu Talib Ali tersadar akan pengajar daripada Syahi Mardan Ali murtadà itu. P: pas Tâlebe Ali tig-bâzi az gahe Mardan Ali âmuxte bud yâd kard.
P: absent.
P: is much shorter here. The text reads: Tâlebe Ali aspe xod ru kard nazdike Walid rasid wa dast andâxt wa dawâle kamare u begereft wa az agabe Tâlebe Ali zaxmhâ miandâxt Tâlebe Ali hic care nadid Walidrâ separ kard har zaxmi ke bar isan miandaxti Talebe Ali bar Walid migereft.
P: absent. Walid is successful in escaping. However, in Marwàn’s letter he is mentioned as having been killed (because Utbah and he himself have merged into the one character in our unique MS.).
M: jikalau hendak sampay seperti kehendak hati tuan hamba berilah kami bantu. P: agar xahi ke morade to hàsel sawad dar-hal madad ferestàde bedeh.
M: bermula daripada antara laskar M. H. tiadalah ada kasihan lagi. P: ke hic kas az laskare Eslàm(?) fagr namand.
M: esok dari pagi-pagi hari kita pergi kebenua Madinah mengunjungi ziarah rasul Allah. P: farda be-Madine berawim wa ziyarate Peygambar aleyhe ’s-salàm bekonim.
M: maka disuruh M. H. sulakan. P: isan farmud ke in badbaxtra bar dar konid.
P: in addition Walid and Obeydollahe Ziyad dispose of 180,000 horsemen.
M: jika demikian kembalilah kita dahulu dari benua Madinah supaya segala laskar Yazid kita pecahkan. P: maid namisayad ke be-Madine berawam ta ke jang as Xàrejiyan yek Babil nalawad.
P: this anonymous “hulubalang M. H.” is called. Walàwar.
P: Gheysare-Gheysaran himself ! Has the word “beràdare” been omitted ?
M: manalah gagah kamu sekalian seorang juga yang membunuh segala hulubalang kita yang pilihan maka kamu tiada dapat melawan dia. P: ke kind bekodam gowwat àmade budid ke yek pahlawan as laskare Ilan bekoltid.
M: maka diberi anugerah oleh Marwan persalin. P: wa Pulàdra xalcat pusanid.
M: hay M. H. mana hulubalangmu yang gagah-gagah suruhlah kemedan berlawan dengan aku. P: ke M. H. ange (sic. A: anke) gawitar pahlawan dar laskare to ast anra ferestade bedeh ta jang-bazi konad.
M: bahwa kelihatan itu panji-panji Muhammadi. P: ke alamhaye Mohammad: padidar sod.
P: adds that Pulad, on seeing the battlefield deserted, returned to his own camp where Marwan praised him and presented him with a honorary cloak. Pulad then renewed his vow to take M. H. prisoner.
M: sekaliannya berbaju besi dan berketopong besi. P: az tàrake sar ta paye asp (spelled: a.s.p. pass.) dar ahane c.r.q. (read: warag ?) amadand.
P: he was 14 years old. This provides an explanation for his being called a “child” (P: batte).
M: jika ada anak hamba seribu sekalipun niscaya sekaliannya hamba serahkan kepada batu kepala hamba. P: hazàr jane man o pesarane man fedaye to bad.
M: disuruh memakay senjata empat puluh empat bagay. P: pas Hares cehel cahar pare selahe mardi dar tane xod cost(?) karde.
P: absent. This would seem more logical as M. H. had already given his consent.
M: maka mata Sarsalpun mamang. P: cesmhaye Sarsàl jenàze (?) galt.
M: dari pada pagi-pagi datang tengah hari. P: ke aftab dar gotbe falak rasid. 20 M: maka tersadarlah Haris akan isyarat gurunya. P: yad amad ante ke az ostàde tig-bazi amuxte bud yad amad.
M: maka Ahmad Capluspun melemparkan gersik kepada mata Ranju. P: Ahmade Càplus bejast yek laste xak dar cesmhaye Ahangge andaxt.
P: adds that Hares had killed 55 of his relatives.
M: cf. II 8:245: Hay - 255: Setelah. P: ei bacceye Altar baz gardid hamcon nikan darim màra ba to jange “Badman nist Hares goft ei pahlawan to marc ce xiyal kardei ke màra az jay !adz gardànid Pulad goft ke to cand o last pahlawanra kaki axer bedàn sababe P. D. guyand ke man ahanra conan mimalam hamcon kasi ke mumra, narm mikonad Hares goft ma ”g-gated(?) az ahaniye Pulâd natarsim wa âhanra az nuke muze beranam.
M: sekali-kali tiada aku mau surut daripada lawanku dan tiada mau akan memalingkan mukaku oleh karena Hasan dan Husain maulah aku mati. P: man az harb ruy nagardanam wa bejehate Em,an Hasan o Hoseyn ko“ste ”sawam.
M: demikianlah kelakuan kanak-kanak itu segala hulubalang kita yang gagahgagah lagi ternama-nama dibunuhnya. P: zehi in tefl ke hameye pahlawàne ksrdànrà beko“st.
M: maka Masib Kakapun datanglah mengalu-alukan Haris maka Harislah didahulukannya oleh Masib Kaka berjalan. P: Masibe Gaga dar meydàn raft wa Haresra buse dade pis-karde beyaward.
M: dan warna mukanya berubahlah muram taram-taram. P: wa ruyes siyah gait.
M: cf. II 5: 15: Siapa - 17: Maka. P: kasi basad ke in sahm az pise man bar-dârad isànrà dast ârad.
P (probably more correctly): only nine years old.
M: lalu digertakkannya kudanya ketengah medan seperti merak mengigal-igal lakunya tertari-tari. P: wa bar asp tartibe jawalân namud can taus galtan o rags-konân beraft.
P: is different: the nine year old boy is unable to throw his opponent to the ground. Thereupon he shoots an arrow at him His opponent answers with a volley of arrows (P: tig, read: tir) aimed at his back. However he is able to parry them.
P: his brother rushed onward, drew his sharp sword (xanjare abdâr) etc.
M: jangan kita berperang bertunggal-tunggalan kehendak hati hamba sekalian kita masuk perang. P: somâ jange tafrege nakonid md tamâme laskar yekbaregi war(?) xaham kard.
P: haft lakke o haft hazar (707,000) [confusion between haft = 7 and hait=8?].
M: akan sekarang ini kemana engkau hendak melarikan nyawamu daripadangku. P: in zaman jane xod az man key xahi bord.
M: kerubungilah Ibrahim Astar ini supaya aku memarang dia. P: gerd konid in pesare Astar.
P: yek lakke o has“tad sawar (180,000 horsemen). P: seems corrupt here: Ebrahim put his sword on top of his spear and lifted the spear on top of his head. All those he struck, he pierced with it. The death of Senàn Zanggi is not mentioned at all.
M: .. ceraylah dari belakang Umar Ali. P: az poste beràdar alahede (A: aid hedde) kardand.
M: indah-indah sekali aku melihat anak Ali ini dalam antara gajah banyak itu iapun turun dan atas kudanya melawan gajah tunggal itu. P: zehi toxme Ali ast ke dar miyane candin hazar filan xodra andaxt wa xortume filanra Balm kardan Bereft.
P: 300.
M: cf. 220: Setelah - 239: maka. P: M. H. goft ei yâràn kasi xabare Omare Ali midanad ke ki ast Talibe Ali goft wagti ke Omare Ali dar jange filân budand man ham barabare u budim con filân yeki tamam jamcsodand man az Omare Ali joda oftàdim biz namidànam ke ce sodand M. H. goft magar ura gereftand ham dar in goftogu budand ke yek mo’men beyàmad wa goft ei M. H. beradare sorna ke Ornare Ali bud ura dar jange filan dar zire kamandha picide bordand M. H. nehayat gamgin sod wa goft dariga in ce sod wa tamàme laskar dar matamsodand.
M: maka datang seorang-orang hitam. manis warna tubuhnya suatu kain gilim dipakaynya kufiahnya namad merah terkitar-kitar datang — P: dar an wagt mardi siyàhfame gabai namadin pu‘side o kolahe namadin bar sar kaj nehade mocallag-zanân peyda sod.
M: selaksa sepuluh ribu. P: yek lakke o dah hazar.
M: karena is memberatkan dirinya dibumi. P: baraye jane azize xod lang mand.
P: first he dressed like an officer (: xodra besurate nagib saxte).
M: tangkap si pencuri itu. P: begirid in dozdra.
M: bahwa yang hamba kerjakan ini bukan karena arta dunia dan bukan karena pakayan tetapi hanya karena hamba mengasihi isi rumah rasul Allah. P: man Ornare Ali awardim bejehate dustiye xandane Mohammade mostafa o Aliye mortazâ na az tamâ.c e donya.
notice here and elsewhere the rhymed prose (sajc) effect of the Persian, which has been ignored in the Malay).
P: “only” 80,000 elephants.
M: bahwa kami bermohon pada malam ini kami hendak memerangi segala laskar Yazid. P: agar mayanra hokm sawad to dar laskare Xarejiyan sabxun karde isayànra bezanam.
M: jika dapat pergilah baiklah engkau gemparkan pada malam ini tetapi baik-baik kamu peliharakan diri kamu karena laskar Yazid itu terlalu banyaknya. P: agar betawanid berawid o bezanid walikan xodra negah dârid ke laskare Xarejiyan besyar ast.
P: 700,000 horsemen, 70,000 elephants and 900,000 infantry.
P: 110,000 horsemen and archers.
P: Masibe Gaga confronts Atbace Walid and Ebrahime Astar Obeydollah.
P: this detail is omitted.
P: furthermore they recited the ‘Fatihab’ on behalf of their souls and prayed devoutly.
M: cf. I1 10:9: Hay - 13: Maka. P: ei padesah befarmai to jomleye mardane namdar pahlawanan az har taraf o har molki ke amade hazer sawand o beyayand wa isanra xalcatha pusanand wa zar o mal farawan bebaxsand(?) wa har taraf namad (A: nameha) benewisand to har yek az molke xod mohayya Sode ba laskar ham in janeb beyayand bayad ke az besyariye laskar M. H. rd dast Arad.
P: the kings of Zanzibar, Abyssinia and two unnamed “others”.
M: empat orang kasid yang pantas berjalan. P: gasedane tizkâm.
M: pergilah mengunjungi kubah rasul Allah serta dengan tangisnya. P: dar payàne rouzeye Mohammade mostafa etc. sar nehadand wa zar-zar begirestand.
P: the next day (ruze digar).
M: selama ditinggalkan oleh Hasan dan Husain benua Madinah Mi baharulah sekarang ini hamba menengar bunyi puji-pujian yang masuk kedalam hati hamba. P: to ke amiro’l-mo’menin Hasan o Hoseyn az Madine rafte and in tazkireye emruz nagonidim.
M: maka M. H. pun menyuruh orang berbaiki masjid yang binasa dan perbaiki segala kota yang tiada baik. P: M. H. farmudand har ja ke emarati gekaste ast arâste konid har yeki rast kardan maggul godand.
M: segeralah kamu bangkit daripada tidurmu tuntuti olehmu kematian saudaramu Hasan dan Husain. P: ei farzand tacjil (sic) o berou o kineye beradaran bexàh.
M: kamilah menyerahkan nyawa kami karena isi rumah rasul Allah. P: ba hame jane xod fedaye ahle beyt konam
Sic, see: Introduction Chapter 2, p. 14.
M: maka segala orang Madinah tuha muda minta doca akan M. H. menenggadahkan tangannya kelangit demikian bunyi docanya ya. Rabb al-calamin tambahi kiranya kecouliaan akan anak cucu rasul Allah. P: hameye bozorgane Madine estade “sodand wa dastha bar àsman bar-awarde doca kardand wa goftand pige (?) xândân mazid bad.
P: a good spot (magâmi xub).
M: cf. II 11, 107: Maka- 117: Maka. P: wa jomleye beràdaran o yàran hazer amadand wa goftand ke ei amiro’l-mo’menin jane mayan fedai bar name to bad o bar sare mayân tamaga bekon wa beh bin ke mayan bar jane Yazide malcun ce tig-bazihai mikonim wa Demesgra cegune xarab sazim M. H. farmud ke ei berâdarân mara an garar xahad god ke haft-sad ouratan wa Zeyno’l-A.bedinrà az bandxane xelas karde wa bar taxt nesanam wa hameye yarân sar bar zamin (text: bar sare zamin) nehadand.
In P., then, the brothers speak first, followed by M. H. To me it seems that the sequence in M. might be closer to the original. Furthermore it is remarkable that the Persian word ‘bandxane’ (prison) has been preserved in version
P: the numbers are as follows: Yazid: 1,500,000 x 1,000 horsemen (? panzdah lakke hazar), 100,000 elephants and 1,000 mounts. Rum: 500,000 horsemen and 40,000 elephants and lasso-throwers. Franks: 70,000,000 horsemen. Zanzibar: 900,000 horsemen and 80,000 infantry. Habgi: 900,000 horsemen.
M: cf. II 11 160: Hay - 163: Maka. P: ei berâdaran o yaran har ja ke candi lakke hazar lagkar beyek ja jamc gawand anja gahte sali gawad xordane mardomanra bexobze aspan o gotorân hic ciz peyda namigawad.
M: adapun dua puluh tahunlah kita tiada pernah berceray hanya bersamasama juga akan sekarang berceraylah kita. P: garibe bist sal ast ke alahede nasode am o beyek ja tigbazi mikardam aknun alahede migawim.
Or rather: after he has first been victorious ? In P. it is M. H. who pronounces these words.
P: 900,000,000 horsemen and innumerable infantry.
P: his height was more than 50 gaz; the number of his relatives remains unspecified.
M: pergilah engkau ketengah medan jika M. H. yang masuk kemedan kembali engkau supaya kutangkap ia. P: to dar meydan berou beh bini ke dar meydan kodam kas miayad agar M. H. beyayad urâ man danam o begiram. In P. “Sufyan” is called Bologiye as well !
M: adapun B. hulubalang gagah jika kayu itu sepuluh tahun usianya dapat dibantunnya dengan akarnya. P: B-âdi bacceye gawidel bud ke deraxtra az bix tarakid (?).
P: there was a third hero who, being stabbed in the breast, was killed. These two anonymous young men have, in version y,, become two sons of Yazid: Sacid and Mahid, who deserted to M. H. and died for the good cause (cf. Winstedt, 1969, p. 272 ).
Sufyan therefore does not keep his promise to his brother to withdraw from the battle !
P: this was preceded by a sword duel.
P: he remains anonymous.
M: maka berpancìaran otaknya daripada hidungnya. P: ke magze u mesle jograt belekast.
P: 55.
M: cf. II 11: 241 Siapakah - 249: Maka. P: name xod begu to binam koste nagardi lire rasul goft ke name man M. H. pesare Sàhe Mardàn Ali am u goft ke noh lakke sawar o yek lakke piyade ke hamrahe Marwan bud to ànra kolti sir M. H. goft ei malcun ensa’ Allaho tacala hamconin ‘caste bud ke ura koltam aknun Yazidra ham xaham kolt B. goft ke to awwal maid jawâb bedeh bacdo name Yazid bekon.
P: this episode is lacking.
P: this dialogue is not found.
M: peliharakan segala anak cucu rasul Allah jangan kiranya Kauberi berkurang beri bertambah-tambah juga kiranya. P: nasle xandan mazid bad.
P: 700 man.
M: jika sungguh engkau laki-laki marilah kemedan terima cokmarku ini. P: agar mard bali dar meydan dar-ay wa gorze ma gabul bekon.
M: dengan cemeti kudanya. P: becube cabok.
M: jika seribu sekalipun nyawamu tiada akan lepas daripada tanganku niscaya habis kubunuh. P: agar sad (= one hundred !) jan dari yeki az daste man salamat naberawi.
P: this fight is described somewhat more elaborately. First Dalag tries to cut the legs of M. H.’s horse. M. H. avoids this, then hits him so hard with his sword that he tumbles in the dust. When he tries to get up M. H. hits him for the second time and he dies.
P: 1,400,000 men.
M: Yazidpun duduk diatas pintu kotanya. P: Yazid balaye (spelled: b.‘.l.‘. hamza) darwaze bar amad wa nesast.
M: berdirilah engkau kepada tempatku ini seorangpun jangan kauberi gerak segala laskar kita adapun kuseru kamu maka segera kamu datang. P: to bejaye man estade bah naxaham ke dar miyane soma kasi bejombid to ke man esarat nakonam.
P: 1,400,000 men.
M: Ali Akbar menanggalkan tengkoloknya dari kepalanya maka diikatkannya pada leher kudanya maka rambutnya kiri-kanan dipertongsitnya. P: isan dastare xod az sar war-awarde dar galuye asp baste o dar kisuye xod margul saxte.
P: it was the intention of M. H. to destroy my army single-handedly, now however have the two brothers combined forces to destroy my army.
P: 380,000.
P: 340,000 lasso-throwers.
M: jika selaku ini perang kita niscaya dapatlah M. H. itu kita tangkap. P: agar bar in tang jang karde misawad to isanrà dar zire kamand gereftar dyad.
Sic, see: Introduction Chapter 2, p. 14.
P: anonymous.
P: 79.
M: ya Tuhanku tiada aku berlindung pada perisayku ini bahwa aku berlindung kepadaMu jua ya Tuhanku. P: xandane ma (! read: Xodawandan ?) ke separ bar sar kardam dnrd panah nadaram magar panah az fazle To.
M: ya Rabb al-câlamin peliharakan apalah kiranya saudara hambaMu itu daripada bahaya cokmar zalim itu. P: ei Xoddwandan in berâdare mard To negandar.
M: maka segala Jiang roma Ali Akbarpun titik peluhnya…. P: pas tamame anticline Ali Akbar dar jombes àmad wa az har zire muy ab becakid.
The sequence in P. deviates somewhat. Firstly Ali Akbar parries the blow, then the din grows stronger, then M. H. invokes God’s help on his behalf, whereupon Alga’s second blow hits him and sweat drips from his body.
M: maka kedua pihak laskar menengar bunyi bahananya datang ketengah rimba. P: fa amma awaze u conin gait ke har do laskar besonidan an.
M: dengan seribu dayanya. P: behazzr xouf (with a thousand fears !).
P: A. A. hastily draws his own sword. Has M. misunderstood P.?
P: A.A. seizes Alga but is initially unsuccessful in lifting him from the ground. P. seems more logical to me.
P: omits this part. In P. the 13th hekâyat follows (see Introduction, Chapter 2, note 21) and it continues to number its chapters one higher than M.
M: hendak pergi memantu raja Yazid dengan tujuh puluh laksa kuda semberani bermula yang berjalan ditanah tiada terbilang banyaknya. P: u ba haft lakke sawdr o piyade bi-somar baraye madade Yazid mirawad.
P: Magaatey (no mention is made of his being a brother of Jaglatey) first asks Jaglatey’s permission to enter battle.
P: every day he kills fifty out of a hundred heroes.
M: maka ingin hati hamba mencoba kuatnya. P: man hawasi daram ke yek ruz bd isan jang-bazi konam.
M: hay malcun apa yang ada padamu marilah tunjukkan padaku. P: ey dosmane din beya har ce dar del dari pis.
P: forty times.
M: maka kelam kabut mata Kaka Masib. P: ke dar cesmhdye Ghâga tarik bedawid.
M: kena pinggangnya penggal dua. P: ke az kamargzh do pargale sod.
P: 14 koruh.
M: rampasanpun terlalu banyak. P: ganimate besyar.
M: maka Hakanpun mengendarai gajah meta. P: Xagân conin bar pile daman sawar iode.
M: jika sungguh engkau laki-laki marilah engkau kemedan. P: agar mard bau dar meydan beyai.
M: maka is memakay senjatanya empat puluh empat bagay banyaknya. P: Ali Akbar cehel o cahar pargale selche mard.ane pusid.
P: tell me first your name. He answered: my name is Xâgan.
M: maka kena gumba gajah Hakan runtuh dengan gadingnya. P: Ali Akbar gorze xod dar pestaniye fil zad ke az fil farud oftade.
M: sembilan laksa. P: noh lakke.
M: maka pada ketika itu. P: hamdarin wagt.
M: datang menyembah kaki M. H. P: dar paye M. H. oftad.
P: he tried to find refuge inside the walls (hesar) of Damascus.
M: hay kafir kemana engkau melarikan nyawamu daripada tanganku. P: ei badbaxt aknun jane xodrà az man koja xahi bord.
M: maka Hakanpun tiadalah berdaya lagi. P: u care nadid.
P: M. H. caressed Gage. Masib.
P: subsequently they engaged in battle every day as will be described hereafter.
P: the emperor of Rum.
M: duduk kepada suatu tempat tetapi dia lagi alpa. P: dar folan magam farud amade ast wa niz hameye mardom dar gafel and.
P: he dressed in a suit of armour consisting of forty-four pieces.
M: maka segala hulubalang Pilu Habsi dan segala laskarnya habis dibunuhnya oleh Akil Ali. P: bacdo jomleye laskare Xarejiyanra zir-zir kardand.
M: setelah sudah berhimpun segala hulubalangnya dengan sempurna bebalnya. P: adiyanra az har taraf bejaneb karde ferestade.
P: towards Zanzibar.
M: maka dilotarnya dengan batu dan kayu kepada laskar Ibrahim Astar. P: Zangbar sangha partab kardand gereft.
P: Bahrame Zangi.
M: tujuh laksa kuda semberani. P: haft lakke sawar.
P: panjah o panj gaz (= 55 ell).
M: seratus dua puluh anak cucunya. P: bist (= 20 !) beradaran o pesaran lost.
P: has a lacuna up till. Chapter 20, Note 1. This lacuna begins after the following words: emruz jomleye pesarane Alira baste beyaram begu tà talabhà benawazand pas meydan beyarastand (today I shall bring all sons of Ali before you in shackles, give the order to beat the drums and let an arena be readied).
P: at this juncture the Persian text is resumed with the following words: Yazide palid goft ke tamârne laskar birun sawad laskar birun amadand amirol-mo’menin o Masibe Ghaga o Ebrâhime Astar o hameye Mosleman beyekbaregi dar jang âyand. (The wretched Yazid ordered the whole army to march out. So it happened. The commander of the faithful, Masibe Ghàga and Ebrahime Astar set out for battle together with all the Muslims.)
P: with 300,000 elephants.
M: mamanglah. P: bihussode.
M: disuruhnya kerubungi. P: pilanra gerd àwarde (= having gathered all the elephants).
P: 44,000 lasso’s were thrown, 800 of which hit their target.
M: maka Umar Ali memenggal rambutnya maka diikatkannya pada panjipanjinya maka Umar Alipun surutlah. P: Ornare Ali…. har do kisuye xodrâ beborid o alamra (spelled: c.‘.m.r.’) niku karde oft-ad wa rahe goriz piggereft.
P: he asked him what then had been the purpose of his rebellion (ei fetne àn gasd ce bud ke to mikardi).
M: hay Yazid adapun tatkala beribu-ribu orangmu kubunuh itu lagi aku tiada gentar adapun laki-laki jangan dicerca orang hendaknya. P: ei bidin ei bimoruwat(?) az laskere to hazaràn koste am agar zende mandam baz candin hazar mikoiam mardumanrà tacne miza.ni (?)
M: relalah aku dengan hukum Allah tacala berlaku atasku. P: har ce gazaye (spelled: q.d.’. hamza) Xodaye tacàla ast man bar an razi hastam.
P: on the summit of the mountain (the name of the mountain is not mentioned).
P: is lacking.
M: jika ada anak a.a.m. Ali tiada hams yang lain kita tuhakan karena U.A. ada yang akan kita tuhakan kita turut barang katanya. P: jayi ke toxme Ali bagad mâyânrâ nagâyad ke sare laskar iawam bâyad ke O.A.râ Bare laskar konand.
P: his name is not mentioned.
Bausani (1962, p. 250, note 1) has pointed out that this enemy (according to the lithographed edition) possesses repugnant physical features, e.g. a high and straight forehead, which is rare among the Malays. It is true that the Persian text only mentions his strength and tallness, while the darkness of his face is apparently a Malay addition !
P: 32 arm-lengths.
M: cf. II 21: Hay - 85: Setelah. P: ei pesarane Ali jân az injà bar gaite xahad sod beyaid somayanrà use Yazid bebarim jan-baxii danim M. H.-ra j,an namànd.
P: T. A. threw him to the ground with such force that his brains came out through his ears (magze sar as rahe gui birun Bode) and he died.
M: siapapun tiada dapat melawan anak Ali itu baiklah aku segera menunukan M. H. dahulu supaya kutangkap sekalian anak Ali itu. P: ke bâ pesarâne Ali jang nakonand to ange M. H. ra besuzanam bacdo man xod berawam iidnra begiram (b.g.r.m. pass).
According to Bausani (1962, p. 251, note 1) the text (i.e. the lithographed edition) leaves out “con la immediatezza e la imprecisione di chi racconta una storia già risaputta” the names of those who undertook the attack. However they are mentioned both in my reconstructed Malay text and in its Persian original.
M: wah darimana datangnya baia ini dan laskar ini dari langitkah turunnya atau dari bumikah keluarnya. P: in laskar az asmân farud amadand yd az zamin bar-xastand. 9a M: cf. II 21: 139: Maka - 142 Maka. P: Sabi az Sabha M. H. r.Ac. jamale jahan dray M. mostafä s•A.c w.s. dar xâb bedid.
Muhur nubuwwat cf. glossary s.v. and Bausani 1963, p. 251.
This prayer (in Bausani, 1963, p. 251, note 2 called “darz al-akbar” and according to him used “appunto per riattacare o ricuncire ferite e ossa rotte”) is not mentioned in P.
P: is here confused and deficient. M. Gh. volunteers to go, but uses E. A.’s arguments and it is the latter who finally sets off !
P: he (M. H.) recited the “Seal of the Prophet”(!) and the brothers said “Amin”.
Is lacking in the Persian.
Bausani (1963, p. 252, note 1) draws attention to the fact that Yazid’s trembling limbs and members show the peculiar tendency of the Malay story-teller “a cogliere it particolare dinamico-psicologico del contegno dei personnagi”. However, these limbs, etc. are found neither in my edition nor in P. and must therefore be considered an addition of the lithographed edition.
M: maka beberapa dicari orang tiada juga bertemu. P: har-cand ke tafahhos kardan (sic) hargez nayaftand.
P: of Hasan and Hoseyn.
P: lacking.
P: lacking.
Here ends the Persian text.
Introduction, Chapter 4. 0 also contains this episode but in somewhat different words.
Introduction Chapter 4.
Winstedt, 1969, p. 286 wrongly transcribes muscad. B has the better reading: mascúd.
J refers to the creation of Adam ex nihilo (‘daripada tiada kepada ada’) as: ‘seperti hikayat yang termasyhur itu’. O first has the tale of how Muhammad’s grandfather cAbdu’1-Muttalib, who was in charge of the Kacbah, intended to sacrifice his own son cAbdullâh, but finally redeemed him for a ransom of one hundred camels.
Here start most MSS of z2, with the exception of 0, and W which lacks the beginning.
M: seharusnyalah is kita permulia karena cahaya itu daripada nabi Ibrahim Khalil turun-menurun kepadaku.
M: kasturi, nerwastu, istanggi.
M: sakaynya.
M: inilah sekarang engkau beranakkan dia.
Winstedt, 1969, pp. 265-266, who used the lithographed edition, offers a more elaborate (and probably more correct) version of these miracles. My own copy of the lithographed text reads• `maka pada ketika itu segala berhalapun habis binasa suatupun tiada tinggal lagi hatta maka api dibenua Farisipun padamlah adapun dahulunya sebelum lahir rasul Allah etc. dua ribu tahun lamanya api itu sentiasa bernyala dan air dibenua subbdnaHu wa tas.5.làpun keringlah laut itu dan gemuncak mahligay raja Anusirwanpun runtuh lalu jatuh kebumi dan empat belas batu (? y.’.t.w) tempat mengguncang genta itupun robah (r.w.y.t.) dan raja Kisripun jatuh ketanah. B has: bermula pada ketika rasul Allah jadi itu suatupun tiada berhaia tinggal sekaliannya habis binasa bermula api yang disembah Namrud (n.m.r.w.t) itupun padam menjadi habu dan maligay raja Rum itupun roboh bermula rumah tempat Nusirwan menggantung genta itupun bermula (sic).
M: picik.
M: diperhambatnya.
According to J she saw that he had already been circumcised and that his umbilical cord had been cut.
M: adapun awan putih turun dari langit itu tanda kemuliaan rasul Allah jua.
M: karena ia pengasuh rasul Allah etc.
M: kebajikan.
M: mengapakah maka ia hamba perlelah lagi.
M: apabila rasul Allah berjalan maka awan putih itupun datang menaungi (m.a.n.a.w./.n) rasul Allah.
al-Yacqúbi, 1960 II, p. 8.
Nisiàburi 1961, p.403.
Balcami, 1867-1874 II, p. 235.
al-Yasgiibi, 1960 II, p. 9.
M: jikalau sungguh demikian katamu panggilkan aku akan perempuan itu bawa is kemari. Is this remarkable ‘akan’ a ‘translation’ of the Persian objectsuffix-ra and does it perhaps indicate a Persian origin of our text ?
M: berkira-kira.
According to J her breasts themselves reached for his mouth (maka dengan ta.kdir Allah subhünaHu wa tacäld maka kedua susu Halimahpun berhadap dengan sendirinya).
M: hampa.
M: bermula rupa tubuh Halimah itupun putih kuning muda belia (m.d.b.l.y) seperti umur orang baharu dua belas tahun umurnya.
According to J she lived in the driest and most barren piece of land there was.
M: berkat.
M: istana Setan.
M: sungguh seperti kata saudaraku itu perutku dibelah orang tetapi tiada berasa sakit padaku.
M: karena tempat itu tempat segala penghulu Kurais juga dapat duduk disana.
Guillame, 1967, p. 71.
Balsami, 1867-1874, II, pp. 238-241.
al-Yacqúbi, 1965, II, p. 10.
Nisâ.buri, 1961, p.404.
P: pestane cab.
Djajadiningrat, 1913, pp. 298-299.
Nöldeke-Schwally, 1961.
Birkeland, 1955.
Who is mentioned by his Persian title of: jahan-pahlawân.
M: maka Abdul Muttalibpun terlalu sangat menangis dan bepercintaan akan Muhammad karena is anak yatim.
According to Winstedt, 1969, p. 266, cAbdu’1-Muttalib himself appointed Abu Talib as guardian. The lithographed edition, pp. 22-23, contains, it seems, both versions.
Winstedt, 1969, p. 266 and the lithographed edition (p. 23) both have: eight years; a corruption of dualapan betas tahun into dualapan tahun.
M: hay saudaraku bahwa pada siang dan malam inilah yang kupercintakan karena kita tiada berarta.
M: dan pada tujuh ekor unta seorang-orang ngebala dia.
M: Bahira Rahib.
M: bahwa orang yang lain tiada dipermulianya seperti bermulia akan Atikah.
M: busur.
M: dirham pemeri.
among which was a precious silk headcloth (tengkolok gilim).
J has here an elaborate self-complaint of Muhammad. In this passage the archaic particle kutaha (spelt: k.w.t.’.h.) is used several times.
According to O (whose reading seems preferable in this instance) Muhammad persisted in his refusal.
M: yang diberahikan.
M: bahwa tubuhku akan derma tubuhmu dan nyawaku akan derma nyawamu (‘derma’ is here probably a translation of the Arabic fida’).
M: kita baniagapun sudahlah dan labanyapun tiada terkira-kira lagi.
M: raja.
M: rahibnya.
M: hayapan.
the word used to describe this festival is m.h. r.j.’. n, a term not found in the Malay dictionaries. It is the Persian (fasle-) Mehrjân (Spring Festival), a word also encountered in Arabic (see: glossary sub voce). What is related here concerning the Jews seems to have very little connection with Judaism, and one cannot help wondering if the Magicians were not originally intended (confusion between Majusi and Yahudi ?).
Winstedt, 1969, p. 266 and the lithographed edition, pp. 32-33 are completely different here. According to them Maisarah, Muhammad and the entire caravan flee the city in the greatest hurry and in this way escape the revenge of the Jews (whose leader is not mentioned at all).
M: karena Muhammad itu bukan orang perbola.
M: mucjizat.
M: maka mata Muhammadpun hendak tidur maka beberapa ditahani tiada juga tertahani.
M: kekasihKu itu terlalu diperseterunya oleh Iblis itu.
M: urat bumi.
M: baharu hendak bernaiki untanya.
M: jikalau Muhammad Amin mahu kahwin dengan aku tiadaku hams.
M: tempat yang sunyi (s.u.n.) ini.
M: berkusti.
M: seperti garam kena (k.a.n.n.a) air.
M: pusaka (f.u.i.’k).
M: bahwa inilah tanda segala Arab mengawinkan anaknya.
The presents largely consisted of about forty very precious and delicate wishing trees (M: pohon pualam [f.l.m]).
The lithographed edition (pp. 43, 44) contains an elaborate description of the marriage ceremony, explaining a number of Muslim institutions which have become ‘sunnat an-nabi’. This passage is not found in B.
M: dan gilim yang dipakay Khadijah itupun ditanggalkannya. The lithographed edition (p. 45) and hence also Winstedt (1969, p. 267) have corrupted this gilim (for which see the ‘Index of Words’) into k.l.n.j. Moreover Winstedt writes: “keeping for herself only the clothes she wore”, but this has no basis in the lithographed text.
M: ketahui olehkamu akan syaksyiku bermula arta ini semuhanya kupersembahkan kepada Muhammad Amin Allah.
M: bahwa Xadijahlah yang menjualkan fana dengan yang baka. Winstedt (1969, p. 267) seems to have misunderstood this expression as he renders it as follows “And the onlookers said: ‘she is selling q.n.’. !”
Guillaume, 1967, p. 79.
Guillaume, 1967, pp. 79-81.
Guillaume, 1967, pp. 82-83.
Barami, 1867-1874, II, pp. 382-383.
al-Yacgiibi, 1960, II, p. 20.
Balcami, 1867-1874, II, p. 380.
M: berbuat kebaktian.
The expression used in M. is: ‘duduk bersandar’. The use of the verb ‘bersandar’ (to lean) is common in the context of the Malay coronation ritual and refers most likely to the leaning against the Tree of Life, through which a king establishes an immediate link with the Higher Powers.
Q.S. 96, 1-2.
M: tiadaku tahu mengaji ayat ini.
M: berpindah dari Makkah ke Madinah.
M: tempat ketinggian.
B is illegible here.
M: munajat.
M: adapun yang lagi jaga dalam dunia hanya seorang perempuan tuha mengawali kekasihMu.
ma anzalnà calayka‘1-Qur’ana litaiga (Q.S. 20, 2).
M: munajat.
M: biji sawi.
M: dinding.
M: hamparan.
M: ketujuh belas magâm irâdat adapun magâm yang tiada dapat disuratkan tetapi kesudahan magâm mubit.
M: berdiri.
M: penghulu orang banyak.
M: titik.
M: kapur, [a corruption for kapas (cotton) ?].
M: bau-bauan.
M: lambung.
cf. e.g. al Yacqùbi, 1960, II, p. 33; Ni“sàburi, 1961, p. 413; Mascùdi, 1970. III, p. 16.
cf. a1-Yacqnbi, 1960, II, p. 33.
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Brakel, L.F. (1977). Part II. In: The Story of Muhammad Hanafiyyah. Bibliotheca Indonesica. Springer, Dordrecht. https://doi.org/10.1007/978-94-015-7626-0_2
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