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Subuktugîn, transcrit aussi par Sabuktagin ou Sebük Tigin , est le fondateur de l'empire et de la dynastie des Ghaznévides dans ce qui est l'Afghanistan aujourd'hui.

Subuktugîn naquît à Barskhan. Esclave, il épousa la fille de son maître Alptegîn, le gouverneur des Samanides de Ghaznî, lui succéda comme gouverneur en 977 et se libéra bientôt de la suzeraineté des Samanides en décadence. En 986, il défit le râja Jayapâla qui régna sur Kaboul, Lâhore et Bathinda.

Le reste de sa vie fut occupé à la conquête d'un territoire correspondant à la majeure partie de l'Afghanistan moderne. Subuktugîn mourut à Balkh pendant une campagne, après avoir désigné son deuxième fils Ismail comme successeur. Ce dernier fut rapidement renversé par son frère ainé Mahmoud qui s'empara du pouvoir. Wikipedia  

✵ 942 – 5. août 997
Subuktigîn: 8   citations 0   J'aime

Subuktigîn: Citations en anglais

“After this expedition he made frequent expeditions into Hind, in the prosecution of holy wars, and there he conquered forts upon lofty hills, in order to seize the treasures they contained, and expel their garrisons. He took all the properties they contained into his own possession, and captures cities in Hind, which had up to that time had been tenanted only by infidels, and not trodden by the camels and horses of the Musalmáns.”

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Elliot and Dowson, History of India as told by its own Historians, Volume II, pp. 18-19. Translation of Tarikh-i-Yamini of al-Utbi.

“The Amír marched out towards Lamghan, which is a city celebrated for its great strength and abounding in wealth. He conquered it and set fire to the places in its vicinity which were inhabited by infidels, and demolishing the idol-temples, he established Islam in them. He marched and captured other cities and killed the polluted wretches, destroying the idolatrous and gratifying the Musulmans. After wounding and killing beyond all measure, his hands and those of his friends became cold in counting the value of the plundered property. On the completion of his conquest he returned and promulgated accounts of the victories obtained for Islam, and every one, great and small, concurred in rejoicing over this result and thanking Allah.”

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Elliot and Dowson, History of India as told by its own Historians, Volume II, p. 22. Translation of Tarikh-i-Yamini of al-Utbi.

“In consequence of the great fear which fell upon Jaipál, who confessed he had seen death before the appointed time, he sent a deputation to the Amír soliciting peace, on the promise of his paying down a sum of money, and offering to obey any order he might receive respecting his elephants and his country. The Amir Subuktigín consented on account of mercy he felt towards those who were his vassals, or for some other reason which seemed expedient to him. But the Sultán Yamínu-d daula Mahmúd addressed the messengers in a harsh voice, and refused to abstain from battle, until he should obtain a complete victory suited to his zeal for the honour of Islám and the Musulmáns, and one which he was confident God would grant to his arms. So they returned, and Jaipál being in great alarm, again sent the most humble supplications that the battle might cease saying, "You have seen the impetuosity of the Hindus and their indifference to death, whenever any calamity befalls them, as at this moment. If therefore, you refuse to grant peace in the hope of obtaining plunder, tribute, elephants and prisoners, then there is no alternative for us but to mount the horse of stern determination, destroy our property, take out the eyes of our elephants, cast our children into fire, and rush out on each other with sword and spear, so that all that will be left to you to conquer and seize is stones and dirt, dead bodies, and scattered bones."”

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Elliot and Dowson, History of India as told by its own Historians, Volume II, pp. 20-21. Translation of Tarikh-i-Yamini of al-Utbi.

“When this intelligence reached the Amír, he considered it false, as being opposed to the usual habits of Jaipál; but after repeated accounts to the same effect were brought, when the curtain which obscured the truth was withdrawn, and he knew that God has set his seal upon Jaipál's heart, so that he might obtain the reward of his evil deeds, and placed a veil between it and rectitude, so that he might obtain punishment for his wickedness and infedelity. The Sultan therefore sharpened the sword of intention in order to make an incursion upon his kingdom, and cleanse it from impurity and from his rejection of Islam. So he departed with his valiant servants and allies, relying upon the one God, and trusting in the fulfilment of the promise of the victory; and he went on till he arrived with his troops in the country of Hind, and he killed everyone who, on the part of Jaipál, came out to oppose him.”

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Elliot and Dowson, History of India as told by its own Historians, Volume II, p. 22. Translation of Tarikh-i-Yamini of al-Utbi.

“When the Amír heard these words, and knew what Jaipál would do in his despair, he thought the religion and the views of the faithful would best be consulted by peace, and the acquisition of tribute. So the Amír Mahmúd agreed with Subuktigín as to the propriety of withdrawing his hand of vengeance, on the condition of receiving at that time 1,000,000 dirhams of royal stamp, and some cities and forts in the middle of his country. Jaipál was to deliver these forts to the officers nominated by the Amír, and was to send hostages from among his relatives and friends to remain with the Amír until these conditions of cession were fulfilled. The Amír sent two deputies with Jaipal to see that he did not swerve from his engagements, and they were accompanied by confidential officers who were to receive charge of the ceded places.”

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Elliot and Dowson, History of India as told by its own Historians, Volume II, p. 21. Translation of Tarikh-i-Yamini of al-Utbi.

“When Jaipál had marched to a great distance and thought that the demand upon him had relaxed, his evil disposition his evil disposition prompted him to break his engagements, and his folly made him beget enemity, insomuch as he imprisoned those who accompanied him on the part of the Amír, in reprisal for those of his relations the Amír had taken as hostages.”

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Elliot and Dowson, History of India as told by its own Historians, Volume II, pp. 21-22. Translation of Tarikh-i-Yamini of al-Utbi.

“After this with kingly energy and determination, he girded up his loins for a war of religion, and invaded Hindustan, and carried away many prisoners of war and other plunder; and in every country, which he conquered, he founded mosques, and he endeavoured to ruin and desolate the territories of Raja Jaipal who, at that time, was the ruler of Hindustan.”

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The Tabaqat-i-Akbari translated by B. De, Calcutta, 1973, Vol. I, p. 3.

“Even during the fifteen years of Alptigin’s reign Subuktigin is represented by Firishta in an untranslated passage to have made frequent attacks upon India, and even to have penetrated as far as Sodra on the Chinab, where he demolished idols in celebration of Mahmud’s birth, which, as it occurred on the date of the prophet’s birth, Subuktigin was anxious that it should be illustrated by an event similar to the destruction of idols in the palace of the Persian king by an earthquake, on the day of the prophet’s birth.”

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Tarikh-i-Firishta: Elliot and Dowson, Vol. II : Elliot and Dowson's History of India as told by its own Historians p. 435-36.