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وبعد، فلما كان السلطان الأعظم الملك الناصر، العالم المجاهد المرابط المتاغر، المؤيد المظفر المنصور، زين الدنيا والدين، سلطان الإسلام والمسلمين، محيى العدل فى العالمين، وارث ملك ملوك العرب والعجم والترك، ظل الله فى أرضه، القائم بسنته وفرضه,"To proceed: Since the great Sultan, the King, the Victor, the Sage, the Just, the Struggler, the Perseverer, the Trail-blazer, the God-supported, the Conquering, the Victorious, the Ornament of the World and of Religion, the Sultan of Islam and of the Muslims, the Rejuvenator of Justice in the Worlds, the Heir of the kingdom of the Kings of the Arabs and the Persians and the Turks, Shadow of God in His land, the Upholder of God’s sunnah and of His Ordinances."
إسكندر الزمان، ملك أصحاب الأسرة والتيجان، واهب الأقاليم والأمصار، مبيد الطغاة والبغاة والكفار، حامى الحرمين، حائز القبلتين، جامع كلمة الإيمان، ناشر لواء العدل والإحسان، سيد ملوك الزمان، إمام المتقين,"the Alexander of the time, the Bcstower [of that which is possessed by] the possessors of thrones and crowns, the Donor of provinces and countries, the Destroyer of tyrants and oppressors and unbelievers, Protector of the two sacred places (Mecca and Madinah), Possessor of the two qiblahs (Mecca and Jerusalem), the Unifier of the word of Faith, the Unfurler of the banner of justice and benevolence, the Master of the Kings of the time, the Imam of the pious."
قسيم أمير المؤمنين، أبو السعادات فرج بن السلطان الشهيد الملك الظاهر أبى سعيد برقوق، خلد الله تعالى على مدى الأيام سلطانه، ونصر على توالى الدهور جنوده وجيوشه وأعوانه.,"the Partner of the Commander of the Faithful: Abu al-Sa’adat Faraj, son of the Sultan, the Martyr, al-Malik al-Zahir Abu Sa’id Barquq; may God, the Almighty, through the length of days, give long life to his rule and may He give victory, through the passing of the ages, to his soldiers and armies and associates."
هو الذى قهر ملوك الأرض بأسه وشدته، وأعجز الحصر والوصف عدده وعدته، وشاع فى الآفاق النائية صيته وذكره وسمعته، وحفه النصر من كل جانب فتوالى بتوالى الوقائع ظفره ونصرته,"He is the one whose constancy and strength subdued the kings of the earth, whose [military] numbering and equipment rendered limit and description impossible, and whose fame and mention and repute spread to the distant horizons. And Victory surrounded him from every side. In the recurrence of battles, his victory and his conquest are recurrent."
ما قصده قاصد بسوء إلا رد خائباً، ولا رماه أحد بمكر إلا رجع سهم مكره عليه صائباً، ولا رام تذليل صعب إلا أتى من تسهيله بالعجب العجيب، ولا حاول معالجة فتح إلا تلى عليه لسان الظفر “نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ”.,"A seeker did not approach him with evil except that he returned a failure; and no one cast at him with cunning except that the arrow of his cunning turned back upon him unerringly. He did not desire the surmounting of a difficulty except to achieve in its surmounting the ingeniously miraculous. He did not attempt to effect a conquest except that the tongue of Victory spoke out to him, ‘‘Help from God, and a nigh victory”."
فسعوده أبداً بالنصر تسعد، وسهم سعادته فى كل زمان ينشد: عساكر البغى قد أعيت مقارعه… لناصر أعوزت فى كسره الحيل. كناطح صخرة يوماً ليفلقها… فلم يضرها وأوهى قرنه الوعل,"His well-being through victory is ever assured, and the arrow of his happiness in every time recites: ’Gainst a Victor, Oppression’s warriors are worn; Stratagems are useless, they work not his taking. Who butts a rock all day ends not with its breaking; So does the mountain-goat, and splintered is his horn."
وكنت ممن نظر فى كتب التاريخ على اختلافها، وتدبر وقائع الحروب منها على تباين أصنافها، وما رتبه فى ذلك أهل التدبير من رؤسائها، وما اقتضاه رأى كل من مشايخ الحرب وعلمائها,"I was among those who looked into the books of history in their variety, and reflected upon the battles of wars in them with their different types; and upon that which the people of management among the chiefs [of wars] had arranged; and upon that which the opinion of every one of the shaykhs of war and its experts, ‘ulama’, had prescribed."
وما أورده أفاضل الكتاب فى وصايا المقدمين على العساكر، وما وقع لدهاة الحروب من حيلة محتال ومكر ماكر.,"and upon that which the most learned of writers had cited in the recommendations to the leaders of the armies; and upon that which happened to the ingenious men of wars of the stratagems of the tricker, of the cunning of the Running."
دعانى ذلك إلى أن أخدم خزانته الشريفة – عمرها الله تعالى بدوام ملكه وطول بقائه، وعلو نجمه الزاهر وسطوع ضيائه – بكتاب أضعه فى تدبير الحروب وترتيبها، ومعرفة أحوال القتال وتقديرها، ليهتدى بذلك من يقف عليه من أمرائه الأنجاب وقواد عساكره,"This prompted me to contribute to his treasure, may God make it prosperous, by the continuation of his rule and the lengthening of his life and the elevation of his luminous stars and the shining of his light, by a book which I composed about the management of wars and their organization; about the knowledge [accrued] about the conditions of fighting and their assessment, so that he who chances upon it of the [Sultan’s] noble commanders and the leaders of his armies [might] be guided by it."
ويقتدى منهم من لم يخبر طريق الحرب لحداثة سنه بخابره، وإلا فهو ثبت الله قواعد دولته، وجعل مصير أعدائه المارقين إلى قبضته، قد عرك الحروب وخبرها، وعرف بالتجارب والوقائع حالها وخبرها,"He among them who did not experience the path of war, because of the youth of his age, can be guided by its [expert] informants. [But I did not compose it for the Sultan, for] he, may God make fixed the basis of his state and put the fate of his heretical enemies in his grasp, has gone through the wars and experienced them and has known, by exploits and battles, their conditions and their nature (lit., news)."
وخدمته السعود فأعقبته بكل واقعة ظفرا، وصحبته الحظوظ فلم يفارقه النصر سفراً ولا حضراً، وما النصر إلا من عند الله العزيز الحكيم. وقد سميته “تفريج الكروب فى تدبير الحروب”، وجعلت مقاصده منحصرة فى عشرين باباً.,"Good luck has served him and gave him after each battle a victory; fortune accompanied him and victory did not desert him, neither while afield nor in fixed abode. And victory is not except from God, the Mighty, the Wise. I have entitled it ‘The Dispelling of Woes in the Management of Wars”, and I have put its materials into twenty books."
بسم الله الرحمن الرحيم. “الحمد لله رب العالمين والعاقبة للمتقين وصلى الله على سيدنا محمد خاتم النبيين وعلى آله وصحبه وسلم تسليما كثيراً.,"IN THE NAME OF GOD, the Compassionate, the Merciful. Praise belongs to God, the Lord of the Worlds and the Reward is for the Godfearing. May His blessing be upon our lord Muhammad, the Seal of the Prophets, and upon his Family and his Companions; may He bestow upon them a Great Benediction."
وبعد، فهذا كتابى يسمى بتفريج الكروب فى تدبير الحروب، مرتباً على عشرين باباً، فى كل باب من ذلك ثلاثة فصول فى تدبير الحروب، ومعرفة أحوال القتال وتقريرها، تأليف العبد الفقير إلى الله تعالى عمر بن إبراهيم الأوسى الأنصارى رحمه الله تعالى”.,"This book is entitled “The Dispelling of Woes in the Management of Wars”, arranged in twenty books, and in each of these is three chapters about the management of wars and what is known of the nature of battles and its explication. The author, the humble slave of God, the Exalted, is ‘Omar b. Ibrahim al-Awsi al-Ansari; may God, the Exalted, have mercy upon him."
البابُ الأوّل: فى التحرز فى حال الأمن عند إقامة الملك فى دار ملكه. وفيه ثلاثة فصول.,BOOK ONE: About caution in time of peace when the ruler resides in his capital. In it are three chapters.
الفصل الأول: فى أخذ الحذر فى الجملة.,Chapter One: about the maintenance of caution generally.
قال العلماء بأمور الحرب وتدبيرها: ينبغى أن يكون الملك فى حال الأمن وهو مقيم بدار ملكه فى غاية من الحذر والتحرز من العدو [فإنه إن تحرك عليه عدو كان على أهبة الكفاية، وإن لم يتحرك عليه عدو لم يضره الاحتراز,"Those knowledgeable in military affairs and their management hold that the ruler in time of peace [and] while residing in his capital should be in [a state] of extreme caution against and protection from the enemy. for, if any enemy moves against him, he would be sufficiently prepared; and, if the enemy does not move against him, the precaution will not have been wasted."
فإن الخلل قل أن يقع مع التحرز، وإنما يقع مع التفريط والإهمال والاتكال على الفوت]. وقد أمر الله تعالى بالحذر فقال تعالى “يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانفِرُوا ثُبَاتٍ أَوِ انفِرُوا جَمِيعًا”. وقال تعالى [جلت قدرته]: {وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ}.,"Injury rarely occurs when precaution is taken, but rather occurs with the lack of caution, with negligence and complacency. God the Almighty, exalted be His Power, ordained caution when He said, “O believers, take your precautions; then move forward in companies, or move forward all together.” And He, Exalted is He, His Power is mighty, said, “Make ready for them whatever force and strings of horses that you can, to terrify thereby the enemy of God and your enemy.”"
ويروى أن النبى صلى الله عليه وسلم قال: الحزم سوء الظن. ويحكى عن عنترة الفوارس أنه سئل عن كثرة ظفره فى حروبه وعدم نيل عدوه منه، فقال: ما كذبت على عدوى خبرا، ولا بتّ منه إلا على حذر.,"It is related that the Prophet, the Blessing of God and His Benediction upon him, said, ’Resolution is suspicion.” Of Antarat al-Fawaris V it is recounted that he was asked about [the reason for] the great number of his victories in his wars and the lack of success of his enemies against him. He said, I never disbelieved any report about my enemy, and I did not sleep except with caution about him.”"
وبالجملة فإنه يجب أن يكون سئ الظن بعدوه بكل حال، آخذاً حذره منه، معظماً لأمره فى نفسه، مستعداً له بما فوق قدره,"Generally, one must be suspicious of one’s enemy, in every condition taking one’s caution against him; exaggerating his condition to one’s self; being ready for him with that which is beyond his power."
فإنه إذا أعد له ما هو أكبر منه ثم وجد أمره صغيراً لم يضره ذلك، وإن وجده كبيراً كان قد أعد له ما يكافئه أو يزيد على مكافأته، فىكون قد استظهر عليه فى التأهب. والنصر من عند الله تعالى.,"Verily, if one has prepared for him [an amount] greater than [necessary] against him, and then found his power small, this does not injure one; and, if one found his [power] great, one would have prepared for him what is sufficient for him or more than is sufficient for him. Thus one gains mastery over him by preparedness; and victory is from God."
وقد قيل إنه لا ينبغى أن يأمن عدوه وإن بعد عنه، ولا يأخذ فى لقائه بالهوينا إذا قرب منه، ولا يترك معاجلة لقائه حيث تحقق قصده إليه,"It has been said that one must not feel secure about one’s enemy though he be far from one, nor should one advance carelessly to meet him should he approach one. Yet there should be no postponement of meeting him, when his intention towards one is ascertained."
فإنه متى ترك ذلك فى وقته حتى فاته كان قد ضيع الحزم، وإذا دخل على نفسه الخوف وعرض أمره للندم فإن الفرصة [قلما تعود] إذا ضيعت. والحزم أن يستعد للأمر قبل وقته ليجد ذلك عند الحاجة إليه.,"Verily, he who neglects doing so at the right time, so that it (i.e. the right time) passes, would have wasted resolution. If fear enters one’s spirit, exposing one’s affair[s] to possible regret, the opportunity rarely repeats itself when [once] it has been wasted. Resolution means that one is prepared for the affair before its eventuality, so that one finds [resolution] when it is needed."
[الفصل الثاني]: فى التحرز باتخاذ الأسوار والخنادق على المدن والحصون ونصب المرايا بالأمكنة العالية للنظر.,"Chapter Two: is about precaution through the use of the walls and trenches of cities and fortresses, and the erection of mirrors in high places for observation [of the enemy]."
أما الأسوار والخنادق، فإنه لم تزل الملوك فى كل زمن يحصنون المدن والحصون والقلاع بالأسوار العالية، والخنادق الدائرة الممتلئة بالماء. ولا يخفى على ما فى ذلك من عظيم النفع فى المدافعة عند الحصار إذا هجم العدو على المدينة أو الحصن بغتة.,"As for walls and trenches: kings continued in every age to fortify cities and fortresses and citadels with high walls and encircling trenches filled with water. It is obvious what there is in this of great benefit for defense while undergoing siege, should the enemy storm the city or fortress unexpectedly."
وقد ثبت فى الصحيح أن النبى صلى الله عليه وسلم احتفر خندقاً على المدينة النبوية يوم الأحزاب، وأنه [كان صلى الله عليه وسلم] يعمل فيه بنفسه، لولا ما فى ذلك من النفع الكامل لما فعله النبى صلى الله عليه وسلم.,"It has been maintained in the Sahih that the Prophet had a trench dug around al-Madinah on the day of al-ahzab, r,the clans”, and he participated in its digging. Had there not been in this complete benefit, then the Prophet would not have done it."
وقد شوهدت مدن وقلاع كثيرة نزلت عليها الجيوش العظيمة، وحاصرتها الحصار الشديد فى الزمن الطويل، ولم يظفروا منها بطائل. ولم تزل ملوك الجاهلية تهتم بذلك وتحتفل به غاية الاحتفال,"It has been seen in the long period of history that many cities and fortresses were attacked by great armies and were subjected to severe siege, but to no avail. The kings of the Age of Ignorance, al-Jahiliyah, were always aware of this and applied to [the art of fortification] the utmost application."
حتى يقال إن سور أنطاكية من بلاد الشمال محيط بها وبقلعتها وداخله خمسة جبال حتى لا تكون مشرفة عليها من خارجها يتسلط عليها العدو منها.,"Thus it is said that the walls of Antakiyah (Antioch) in the lands of the North (Syria) enclosed the city and its citadel; and its interior contained five mountains, so that there was nothing outside it higher than anything inside it, [no point] from which the enemy could prevail against it."
وقد بنت دلوكة، المعروفة بالعجوز، التى ملكت مصر بعد فرعون – لعنه الله – على الديار المصرية سوراً من الطوب اللبن ممتداً على جميعها من العريش إلى أسوان من الجانب الشرقى والجانب الغربى فى سفح الجبل,"Dalukah, known as al-‘Ajuz, “the Old Woman”, who ruled Egypt after the Pharaoh, F’ar’un, God curse him, [built] in the lands of Egypt a wall of unburnt bricks, extending over all of it: from al-‘Arish to Aswan, from the eastern side and the western side along the slope of a mountain [range]."
جعلت فيه أبراجاً ومحارس على كل ثلاثة اميال، وأقامت عليه حرسا يسمع بعضهم بعضاً حتى إذا طرق جهة أحد منهم طارق تسامعوا به، حتى ينتهى الخبر إلى قصر الملكة، فتنتبه لذلك فى أسرع وقت وأقربه.,"She put castles along it and a watch tower for every three miles in which she set watchers who could hear one another. Thus, if on the side of one of them a single person made a movement, ore would hear [of it] from the others until the news reached the palace of the queen, notifying her in the quickest and shortest time."
وأثر هذا السور باق إلى الآن فى الجبل الشرقى والجبل الغربى [يسمى بحائط العجوز]. وقد كان سور القاهرة فى أول بنائها من الطوب اللبن، وكان قصر الخلافة بوسطها مكان المدرسة الصالحية وما حولها، ولم يكن السور المذكور حصيناً [لكونه فى وطأة من الأرض],"The ruins of tills wall remain until new in the eastern and western mountains and are called -‘the Wall of the Old Woman”, ha’it al-‘Ajuz. The wall of Cairo, when it was first built, was constructed of unbaked bricks. The palace of the Caliph [was] in the middle of it, in the [present] location of the Salihiyah madrasah and what is around it. But this [particular] wall was not a [salutary] fortification because it was built upon a low place."
فلما ملك السلطان صلاح الدين يوسف بن أيوب – رحمه الله تعالى – الديار المصرية بنى قلعة الجبل على مكان مرتفع، أدار سوراً من الحجر عليه وعلى القاهرة ومصر جميعاً. وآثار السور الأول باق إلى الآن [بالقرب من الباب الحديد وغير ذلك].,"When al-Sultan Salah ad-Din Yusuf b. Ayyub, may God the Exalted have compassion on him,ruled the lands of Egypt, he built the citadel of Cairo, Qal’at al-Jabal, on a raised site, surrounding it and Cairo (the Fatimid city), and Misr (those parts of the city outside
the Fatimid wall, particularly Fustat), all of them, with a wall of stone. The ruins of the first wall remain until today, near the Bab al-Hadid and other places."
وأما نصب المرايا على الأماكن العالية للنظر فقد كان للملوك اهتمام به فى بلاد الثغور، حتى أن الإسكندر لما بنى الإسكندرية جعل فيها مناراً طوله أربع مائة ذراع، ونصب فى أعلاه مرآه من أخلاط,"As for the erection of mirrors in high places for observation: the kings [of the era before Islam] were very particular about this in the cities along the frontiers, al-thughur. Thus when Alexander built Alexandria, he erected in it a tall lighthouse, four hundred cubits in height and placed on its summit a mirror of [many] facets."
إذا نظر فيها الإنسان رأى البلد التى تقابلها من جزائر البحر وما يصنع فيها من عمارة المراكب وغيرها، فيقع التأهب لهم، إلى غير ذلك من أمور الملوك الماضية التى يقع بها الاحتراس [والله تعالى أعلم].,"If a man looked into it, he would see the region which is opposite to it, such as the islands of the sea, and [he would see] what is carried on in them of the building of ships and other things, thus ensuring preparedness against them. Matters other than these concerning preparedness engaged the attention of kings in the past. God, the Exalted, knows be t."
الفصل الثالث: فى استطلاع أخبار العدو واستعلامها ليقع التأهب له.,Chapter Three: about the seeking of intelligence about the enemy in order that one might be prepared for him.
لا يشك فى أن استطلاع خبر العدو واستعلام أمره من أهم الأمور وأعودها نفعاً؛ فإنه بذلك يعلم حال عدوه، وما هو عليه من قصده إليه أو كفه عنه، فيكون على علم من أمره. ثم لاستطلاع الأخبار واستعلامها عند طلب سرعة وصول الخبر أسباب,"There is no doubt that seeking information about the enemy is among the most important and profitable of affairs. One learns by this the condition of one’s enemy, and whether his intention is [to move] against one or to desist from doing so; so that one will know what his situation is. Hence, for the gathering of intelligence, when the quick arrival of reports is sought, there are methods."
أسرعها إيقاد النيران على رؤوس الجبال، وهو أنه إذا حدث حادث فى طرف من أطراف المملكة من طروق عدو ونحو ذلك، وكان هناك جبال عالية، فإن كان فى الليل أوقدوا النار على رأس جبل عال، وإن كان فى النهار أثاروا الدخان، فيراهم من على رأس الجبل الذى يليه,"The quickest of these is the kindling of tires on the summits of mountains; for, if something happened in an extremity of the kingdom, such as the movement of the enemy and similar matters, and there were high mountains: then, if it happened at night, fire [signals] can be lighted on the summit of a high mountain; while by daylight smoke signals can be sent from the top of one mountain to the one which comes after it."
فيفعل ذلك حتى ينتهى إلى المكان الذى يقصد بالخبر. وقد كان أول الدولة التركية، عند وقوع الحرب بين ملوك الديار المصرية وبين التتر، أناس مرتبون على رؤوس الجبال، مرصدون لذلك بمرتبات على السلطان، مركزون من الفرات إلى غزة,"This is repeated until [the information] reaches the place for which it is intended. In the beginning of the Turkish rule (i.c. of the Mamluks), when war broke out between the rulers of the Egyptian lands and the Tatars (Tartars), men were stationed on the summits of mountains, paid for this work by arrangements with the Sultan (i.c. paid from his privy purse), and [concentrated] along a line from the Euphrates to Ghazzah."
فيعلم أنه حادث حدث فى الجملة، ثم يرسل الحمام من غزة إلى مصر فيعلم خبر ذلك فى اليوم الواحد. ثم بطل ذلك بوقوع الصلح بين التتر وملوك الديار المصرية وزالت معالمه. ودون ذلك فى سرعة وصول الخبر الحمام [وهو أن ينتقل الحمام] من كل بلد إلى بلد آخر,"If any movement of the Tatars was noticed, the fire would be kindled and they would make smoke [signals], and this [information] would be relayed from the Euphrates to Ghazzah in the shortest time. Thus it would be known, generally, that an incident had occurred. Then pigeons would be sent from Ghazzah to Egypt. News of this event would be known in one day. The achievement of peace between the Tatars and the rulers of the Egyptian lands obviated this [mode of communication] and its [various] components fell into desuetude. Less speedy is the arrival of news by pigeon, and that is [because] the pigeon travels from only one country to another."
فإذا حدث فى أحد البلدين التى فيها الحمام حادث، كتبت البطايق، وعلقت بأجنحة الحمام وأرسل فيطل برجه الذى فى بلده فيحضر فى أسرع وقت، ولكن لا يسع معه استيفاء الخبر [على الطول] وإنما يلوح فيه بالضرورى من الأمر ليقع إحاطة العلم به.,"If in one of the countries which have pigeons an incident took place, letters are written and attached to the wings of pigeons and sent off. The pigeons would seek the tower which is in their country, and arrive in the shortest time possible. But it is not possible by this method to obtain [complete] information, rather the necessity of the matter is merely noted, vital information alone being cited."
ولا يخفى أن الحمام من أسرع المواصلات؛ فإن الحمام يقطع مسيرة عشرين يوماً فى بعض يوم. فقد حكى ابن سعيد فى كتابه “حيا المحل وجنى النحل” أن الوزير أبا الفرج يعقوب بن كلس، وزير العزيز أحد خلفاء الفاطميين,"It is obvious that pigeons are among the fastest means of communication because the pigeon covers the distance of twenty days’ walking in less than a day. Ibn Sa’id recounts in his book Haya al-mahl wa jana al-nahl [a story] about the wazir Abu al-Faraj Ya’qub b. Killis, the wazir of al-‘Aziz, one of the Fatimid Caliphs."
قال له العزيز: إنى لم أر القراصية البعلبكية قط، وإنى أحب أن أراها. وكان عند الوزير حمام من دمشق، وفى دمشق حمام من مصر؛ فكتب الوزير بطاقة وأرسله فى الحمام الذى كان عنده إلى دمشق,"Al-‘Aziz said to him, “I have never seen Baalbak cherries and I would like to see them.” The wazir had pigeons from Damascus and in Damascus were pigeons from Egypt. The wazir wrote a message and dispatched it by one of the pigeons to Damascus."
فأمرهم فيها بأن يعلقوا فى كل طائر من الحمام المصرى الذى بدمشق حبات من القراصية البعلبكية، فوصل الحمام إليهم بذلك، فعلقوا القراصية فى الوقت بأجنحة الحمام، ووجهوا بها إلى الديار المصرية، فطلع بها الوزير [من وقتها إلى الخليفة فى يوم طلبه إياها],"He ordered them in Damascus to attach to each wing of the Egyptian pigeon berries of Ba albak cherries. The pigeon arrived with this [message] and they attached the berries to the wings of the bird, immediately, as he had instructed them and they headed it towards Egypt. The wazir, upon its arrival, went up to the Caliph with [the cherries] on the same day that he ordered them."
فأعجب بذلك غاية الإعجاب. بل ربما زاد الحمام فى قطع المسافة عن هذا القدر. فقد حكى صاحب “الروض المعطار فى خبر الأقطار” أن الحمام كان يرسل من مصر إلى البصرة، وهى فوق بغداد فى الشرق، مما يزيد على عشرين يوماً.,"This astonished him greatly. But perhaps the pigeons took more than this time in passing [over] this distance. The author ofal-Rawdal-Mi’tarfi Khabar al-Aqtdr relates that pigeons used to be sent from Egypt to Basrah, and it is further than Baghdad to the East: a distance of more than twenty days."
وحكى ابن سعيد أيضاً فى كتابه “المغرب فى أخبار المغرب” أن الوزير اليازورى المغربى، وزير المستنصر الفاطمى خليفة مصر، وجه الحمام من مدينة تونس من أفريقية من بلاد المغرب، فجاء إلى مصر [العهد عليهم فى جميع ذلك].,"Ibn Sa’id also relates in his book al-Maghrib ft Akhbar al-Maghrib that the wazitr al-Yazuri al-Maghribi, the wagir of al-Mustansir al-Fatimi, the Caliph of Egypt, dispatched pigeons from the city of Tunis in Ifriqiyah of the regions of the Maghrib. They went to Egypt. Reliance for all these stories is upon them (i.e. the authors cited)."
وقد كانت أبراج الحمام بمملكة الديار المصرية فى الزمن المتقدم متصلة من قلعة الجبل، ثم إلى قوص، ثم إلى أسوان وعيذاب، وإلى الإسكندرية ودمياط والسويس من طريق الحج، وكذلك إلى دمشق وحلب وساير النيابات.,"The pigeon towers in the kingdom of the Egyptian regions at that time extended from the Citadel in Cairo tc Qus, and to Aswan and ‘Aydhab. and to Alexandria and Dimyat and Suways (Suez) on the Pilgrimage route; and likewise to Damascus and Halab and the rest of the administrative districts, al-niyabat."
وكان ذلك من النفع فى سرعة إيصال الخبر ما لا خفاء فيه على المتأمل. ودون ذلك فى سرعة إيصال الخبر البريد، وهو الذى يجئ بالكتب المطولة. وبالأخبار المفصلة,"That this method had value in speeding the dispatch of news is quite clear to a thoughtful person. Less swift [than pigeons] in the dispatching of news is the postal relay, al-bartd. It is the one which conveys lengthy written dispatches and detailed information."
فإن البريد يقطع غالباً مسيرة عشرين يوماً فى ثلاثة أيام، كما يقطع من دمشق إلى مصر فى هذا المقدار، وربما زاد على ذلك. فقد قطع بعض البريدية من حلب إلى مصر فى أربعة أيام. وقد كان البريد موجوداً فى زمن الأكاسرة ملوك الفرس، والقياصرة ملك الروم، واعتناء منهم لشأنه.,"The band reduces twenty days’ distance to three days, an example of which is reducing the distance from Damascus to Egypt to this period. Perhaps it tock mere time than this, for some of the relays have gone from Halab to Egypt in four days. The band had been in existence even in the rime of the Kosroes’, the kings of Persia, and the Caesars, the rulers of Rum, for they appreciated its importance."
ثم قرره فى الإسلام معاوية بن أبى سفيان أحد أصحاب النبى صلى الله عليه وسلم فى أيام خلافته، وبقى بعد ذلك أيام خلفاء بنى العباس وخلفاء بنى أمية، يستمر تارة وينقطع أخرى بحسب ما يقتضيه الحال.,"Then, in [the period of] Islam, Mu’awiyah b. Abi Sufyan, one of the Companions of the Prophet, established it in the days of his caliphate, and it remained after that into the days of the ‘Abbasid Caliphs and the Umayyad Caliphs, continuing uninterruptedly [for some time] and was suspended in other [times] as conditions dictated."
وكان المقرر له بغالا مقصوصة الأذناب. ليكون ذلك علامة لها يعرف بها أنها من بغال البريد، وتعاناه ملوك الإسلام فى أكثر الأقطار إلا بنى زنكى ملوك الشام، وبنو أيوب ملوك مصر؛ فإنهم أعدوا لذلك الهجن المنتخبة السابقة.,"Assigned to it were mules with docked tails, as a sign that they be known [and treated accordingly] as mules of the barid. The rulers of Islam in most of the [Islamic] regions maintained this system except the Zankids, the rulers of Syria, and the Ayyubids, rulers of Egypt, in that they chose excellent swift camels for this [service]."
وبقى الأمر على ذلك إلى أن انقرضت دولتهم، وجاءت الدولة التركية والأمر على ذلك. فلما ولى الملك الظاهر بيبرس البندقدارى – رحمه الله – السلطنة، واجتمع له ملك مصر والشام وحلب إلى الفرات، وأراد تواصل أخبار المملكة إليه، قرر البريد بالديار المصرية والبلاد الشامية.,"The situation continued thus until their regime disappeared and the Turkish regime (i.e. the Mamluks) took over. When al-Malik al-Zahir Baybars al-Bunduqdarl, may God have mercy upon him, established his authority and had united the lands of Egypt and Syria and Halab up to thr Euphrates for himself, he wanted information of the kingdom to reach him continuously. He established the band in the Egyptian lands and the Syrian regions."
وقد كانت [مراكز البريد] متصلة من القلعة المحروسة إلى الإسكندرية وإلى دمياط وإلى قوص، ثم من قوص تركب الهجن إلى أسوان وعيذاب. وكانت المراكز متصلة من القلعة أيضاً إلى ساير الممالك الشامية حتى تتصل بالفرات,Relay centers stretched from the well-guarded Citadel” ‘of Cairo) to Alexandria and to Dimyat and to Qus; then from Qus the dromedaries were ridden to Aswan and ‘Aydhab. Relay centers were stretched also from the Citadel to the rest of the Syrian possessions until it was connected with the Euphrates.
على ما هو مقرر معروف [مما لا حاجة لذكره هنا]. ودون ذلك فى السرعة السعاة، وهم الذين يعدون على أرجلهم، ويسافرون بالملطفات عند تعذر وصول البريد إلى ناحية من النواحى، وهو من أعظم مهمات السلطنة وأكدها.,"Of that which is established and known [concerning this system], there is no need to mention [such material] here. Less speedy than [the band] are couriers. They are ones who speed on foot and travel by circuitous routes, al-mulallafal, when it is difficult for the band to reach a certain part. This [service] is one of the most important facilities of the Sultanate and the most difficult."
وقد ذكر ابن الأثير فى تاريخه أن أول من اتخذ السعاة من الملوك معز الدولة ابن بويه، أول ملوك الديلم ببغداد، بعد الثلاثين والثلاث ماية من الهجرة. وكان سبب ذلك أنه كان ببغداد وأخوه ركن الدولة بأصفهان فأراد معز الدولة سرعة إعلام ركن الدولة بتجددات الأخبار. فاتخذ السعاة.,"Ibn al-Athir has reported in his history that the first of the rulero employ couriers was Mu’izz al-Dawlah b. Buwayh, the first of the Daylamite rulers of Baghdad, [sometime] after three hundred and thirty A.H. The reason was that he was in Baghdad and his brother, Rukn al-Dawlah, was in Isfahan, and Mu’izz al-Dawlah wanted his brother to have quick knowledge of recent events. So he organized a courier service."
وانتشر فى أيامه ساعيان، وبلغ من شأنهما أن كل واحد منهما كان يسير فى كل يوم نيفاً وأربعين فرسخاً. ودون ذلك فى السرعة العيون الجواسيس، وهى أشد الجميع إبطاء بالخبر، لما يحتاجون إليه من استطلاع الأخبار واستعلامها، وتتبع آثارها.,In his days two couriers grew up whose skill had reached [a point] where each of them could run in a day more than forty farsakhs. Slower than [couriers] are informers and spies. [This service] is of all the slowest [in the dispatch] of information in that they have to seek information and follow up its traces.
[وسيأتى الكلام عن ذلك] فى الباب الثانى إن شاء الله تعالى.,"I will speak of this [in more detail] in Book Two, God willing."
البابُ الثانى: فى العيون والجواسيس وما يتعلق بذلك وفيه ثلاثة فصول.,BOOK TWO: about agents and spies and what is pertinent in this [matter]. In it are three chapters.
الفصل الأول: فى الصفة التى ينبغى أن يكون العيون والجواسيس عليها.,Chapter One: about the qualifications which agents and spies should possess.
قد شرطوا فى الجاسوس شروطاً يتعين الحرص عليها؛ منها أن يكون ممن يوثق بنصيحته وصدقه. فإنه يتوجه إلى العدو، وإذا كان متهماً لا ينتفع بخبره، وإن كان صادقاً لأنه ربما أخبر بالصدق فاتهم فيه فلا يعمل بقوله، فتفوت فيه النصيحة بسبب ذلك.,"Spies should conform to [certain] conditions whose fulfilment is necessary. Among them are: that his counsel and veracity be trusted, for, if he be suspected in his [general] advising and be sent to the enemy, his information will not be useful, even though it is truthful; because, though he reports exactly, he will be suspected about it; thus one cannot rely on his word. The counsel will be unavailing for this reason."
بل إن كان غير ناصح فإنه يعود بالضرر على مرسله، لأنه يكون عيناً عليه لا له. ومنها أن يكون ذا حدس صائب وفراسة تامة، ليدرك بوفور عقله وصائب حدسه من أحوال العدو، وبالمشاهدة ما كتمه العدو عن النطق به يستدل ببعض الأمور على بعض,"If he were insincere he would cause harm to his dispatcher because he would be an informer against him rather for him. That he be a master of unerring conjecture, a keen judge, possessed of excellent insight in order to perceive by [mere] observation with the fullness of his intellect and the soundness of his conjecture the conditions [obtaining among] his enemy, and what the enemy avoided in conversation, deducing some matters from others."
فإذا أخذ بالفراسة فى أمر ثم لاح له أمر آخر، قوى عنده واعتقد بانضمام بعض القراين إلى بعض. ومنها أن يكون كثير الدهاء والحيل والخديعة ليتوصل بدهائه إلى كل موصل، ويدخل بحيلته فى كل مدخل، ويدرك مقصده من أى طريق أمكنه,"If he employs insight in a certain matter, and then another supporting conclusion becomes apparent to him, the former matter becomes strengthened in his opinion and he believes it by having one conclusion fortified by another. That he be well-endowed with shrewdness and perspicacity and craftiness; for, by his shrewdness, he can attain all ends, and by his cunning, he can penetrate all entrances. He achieves his goal by any method available to him."
فأنه متى كان قاصراً فى هذا الباب ربما ظفر العدو به، أو عاد بغير مقصوده وطلبته. ومنها أن يكون له دربة بالأسفار ومعرفة بالبلاد التى يتوجه إليها، فيكون غنياً عن السؤال عنها وعن أهلها.,"For, were he deficient in these qualities, perhaps the enemy might discover him or he might [have to] return without having achieved his goal. That he be well-traveled and thoroughly acquainted with the countries to which he is dispatched so that he need not ask questions about them and their people."
فإنه إذا سأل ربما تنبه له العدو وفطن به، فيكون ذلك سبباً لهلاكه، بل ربما عوقب، فدل على حال مرسله، فصار عيناً عليه بعد أن كان عيناً له.,"For, if he asked questions, the enemy may become aware of him [and the purpose of his presence]. This will be the reason for his perishing. Or perhaps he might be tortured, and reveal the condition of his dispatcher. Then he would become an informer against him after having been an informer for him."
ومنها أن يكون عارفاً بلسان أهل البلاد التى يتوجه إليها، ليلتقط ما يقع من الكلام الذى يسمعه ممن يخالطه من العدو، ومع ذلك لا يكون من جنس العدو؛ فإن الجنس يميل إلى الجنس بالطبع، فيفسد الأمر على من أرسله.,"That he be conversant with the language of the people of the country to which he is dispatched, for he may pick up some of the talk of those whom he hears among the enemy having intercourse with him. But he should not be of the same race like enemy. Verily, race inclines towards race by nature, and the affair could be disastrous for the dispatcher."
ومنها أن يكون صبوراً على ما لعله يصير إليه من العقوبة إذا ظفر به العدو، حتى لا يخبر بأحوال مرسله، ولا يطلع على وهن فيه وفى عسكره؛ فإن ذلك قد لا يخلصه من يد عدوه، ولا يدفع عنه سطوته.,"That he be patient about that which perhaps incurs punishment for him, in case the enemy seizes him, so that he would not reveal the conditions of his dispatcher and indicate a weakness in him or in his army; [for not even this could] protect him from the hand of his enemy or defend him against [the enemy’s] ill-treatment."
فإذا وجد من العيون والجواسيس من هو مشتمل على هذه الشروط كان حقيقاً بالإرسال فى المهمات واستطلاع أخبار العدو.,"If one finds among spies and informers he who fulfills these conditions, he would be worthy to be sent on missions to, and for the gathering of information about, [one’s] enemies."
الفصل الثانى: فيما يجب من إكرام العيون والجواسيس والأخذ بقلوبهم.,Chapter Two: about what is necessary [by way of] honoring agents and spies and capturing their hearts.
ينبغى على الملك وصاحب الجيش، إذا اختار عيناً أو جاسوساً؛ أن يظهر له الود والمصافاة، ويتحفه بالإحسان، ويعده بالمزيد ويتعاهده بالصلات فى كل وقت قبل احتياجه إليه، ويزيد فى الإحسان إليه عند توجهه فى المهمات، ويتعهد أهله بالبر فى حضوره وغيبته.,"The ruler and commander of the army, if he employs an agent or a spy, should evidence affection and sincerity towards him, honor him with gifts, promise him rewards, and shower favors upon him on every occasion before indicating need of him for [a mission]; increase his honors while he is dispatched on important missions; and take care of his family by benefactions in his presence and his absence."
يملك بذلك قلبه ويستصفى خاطره، ولا يخطر إلى انحطاط رتبته وصغر قدره، إذا كان صغير المقدار، فإن الأمر الذى هو فيه كبير.,"In this way .one possesses his heart and cases his mind, and he will not notice the meanness of his position and the smallness of his power, if he be lowly, because the matter with which he. is involved is great."
وإن قضى على من وجهه منهم إلى العدو بموت، وقبض العدو عليه، أحسن على من خلفه من أهله، وجعل لهم من بعده من الإحسان ما كان يجعله له إذا عاد ليكون داعياً لغيره على النصيحة.,"If the person whom one sends to the enemy should be condemned to death or should the enemy seize him, one should honor those whom he leaves behind of his family and treat them, by way of benefaction, as one would have treated him had he returned, as an incentive to giving good advice."
وإن قدر أن أحداً منهم عاد غير ظافر بقصده، وهو ممن يوثق بقوله، فلا يظهر له وحشة ولا يلومه على ذلك، ولا يوبخه عليه، بل يوليه الجميل، ويعامله بالإحسان؛ فإنه إذا لم يصعد له شئ فى هذه المرة صعد له فى المرة الأخرى.,"Should it happen that [an agent] returns without having accomplished his aim, and if he were one of those whose word was trustworthy, do not display to him one’s disquiet and do not criticise him for this or upbraid him; but accord him fairness and treat him honorably. Verily, if he does not accomplish anything for one on this occasion, he will accomplish it on another."
الفصل الثالث: فيما يجب عليه من تدبير عيونه وجواسيسه.,Chapter Three: about what one should do in the management of one’s agents and spies.
على صاحب الجيش أن لا يعرّف أحداً من عسكره بأحد من جواسيسه؛ فإن ذلك مما يؤدى إلى انتشار الخبر وظهوره، بل إن استطاع أن لا يجعل بينه وبين أحد من جواسيسه واسطة فعل، وإن لم يمكنه ذلك جعل لكل واحد منهم واحداً من خواصه يوصله إليه بمفرده.,"As regards the commander of the army: no one of his army should be acquainted with any of his spies. Verily, this is among that which assists the spreading of information and its discovery. But if he can avoid having an intermediary between himself and one of his spies, he should do so; and if he cannot, then for each one of [the spies] he must detail one of his personal retinue, khaivass, to conduct [the spy] to him alone."
وعليه أيضاً أن يحترز أن لا يعرف جواسيسه بعضهم بعضاً [فإنه إذا عرف بعضهم بعضاً] ربما اتفقوا على أمر ورتبوه وأخبروه به إذا رجعوا، وتوافقوا على ممالاة العدو والميل إليه، بخلاف ما إذا لم يعرف بعضهم بعضا,"And [the commander of the army] must also guard against his spies being acquainted with one another; for, if they know one another, they might consult about an affair, arrange it [in their own favor], and thus report it. When they return, they might reach an agreement to help the enemy and incline towards him; which is the opposite of the case if they do not know one another."
فإن كل أحد منهم يأتى بخبر على حدته، يظهر الصحيح منهم والسقيم بقراين الأحوال. وليس ممالاة البعض للعدو كممالأة الكل. وعليه أن يصغى إلى كل ما يلقيه كل من جواسيسه وعيونه وإن اختلفت أخبارهم، ويأخذ بالأحوط فيما يؤدى إليه اجتهاده من ذلك.,"For then each one of them submits a report individually, and the true and the untrue will appear by the circumstances of the case, [wherein] the defection of some to the enemy is not like the defection of all. He must pay heed to what each of his spies and agents brings him, though their reports vary, and adopt the most cautious [course of action] of those upon which his judgment is brought to bear."
ولا يجعل اختلافهم ذنباً لأحد منهم؛ فقد تختلف أخبارهم وكل منهم صادق فيما يقوله، لأن كل واحد منهم قد يرى خلاف ما يراه الآخر، ويسمع غير ما يسمعه.,"He should not consider their divergence a fault in any one of them; [for], though their reports have varied, each one of them is truthful in what he says, because each one of them has observed something different from that observed by another and heard something other than he heard."
وإذا عثر على أحد من جواسيسه الثقات النصحاء بزلة سترها عليه، ولم يعاقبه عليها، ولم يوبخه إلا أن يرى فى التوبيخ مصلحة، فإنه يوبخه بخلوة ويعاتبه على ذلك عتباً لطيفاً، فإن ذلك أدعى لاستصلاحه.,"Should [the commander of the army] happen upon a flaw in one of his trustworthy and reliable spies, [he should] conceal it from him, and should not seek requittance of it from him or upbraid him, unless he see in reproof an advantage. Then he should reprove [the spy] in private, remonstrating with him about this in easy concourse. Verily, this is the best means towards his correction."
وإذا حضر إليه جاسوسه بخبر عن عدوه استعمل فيه التثبت ودوام البشر، من غير أن يظهر لمن أتاه بالخبر سروراً بما قدم عليه من خبر عدوه ولا فرحة به بحيث يظهر معه الخفة، ولا عراضاً يفوت قدر المناصحة.,"If the spy presents himself before [the commander of the army] to inform him about the enemy, the latter should display self-possession and continued calm without manifesting to the one who brings the report any [particular] joy at what he has presented to him of news about his enemy, or any delight in the report; yet not in such a manner as would make him appear light-hearted about [the news]. Nor should he display any inattentiveness which might cause him to miss the essence of the advice."
ولا يظهر لجاسوسه كراهة ما يأتيه به من الأخبار المكروهة، فإن ذلك مما يستدعى كتمان السر عنه فى الأمور المكروهة، فيؤدى إلى الأضرار.,"He should not display to his spy any displeasure at what he has imparted to him of disagreeable news. For [the correct demeanor] calls for the concealment of secrets from [one’s spies], [secrets related] to disquieting reports [and whose discovery] might lead to harm."
فقد حكى عن بعض الملوك أنه كان يعطى من يأتيه بالأخبار المكروهة أكثر من الذى يأتيه بالأخبار السارة، ويقول: إن الذى يأتيني بالأمر المكروه قد ينبهنى على ما فيه مصلحتى.,"It is related of a king that he used to be more bountiful towards those who brought him disagreeable news than to those who brought him good news, saying. “He who brings me the disagreeable matter awakens me to my advantage.”"
واعلم أن صاحب الجيش لا يستطيع أن يمنع عسكره من جواسيس عدوه، فيجب الاحتراز منهم بكتم السر ما أمكن.,Know that the commander of the army is not able to protect his army from the spies of his enemy; so he must take precaution against them by concealing secrets as much as possible.
البابُ الثالث: فى الرسل وما يتعين أن يكونوا عليه من الصفات وما يستحق من خرج منهم عن جادة الطريق، وفيه فصلان.,"BOOK THREE: about envoys and what is specified about the characteristics of a well-qualified one, and that which he who strays from correct procedure deserves. In it are two chapters."
الفصل الأول: فى صفاتهم,Chapter one: about their qualifications.
قد ذكر العلماء المتكلمون فى آداب الملوك أنه ينبغى أن يكون رسول الملك ذكى الفطنة، صحيح المزاج، بصيراً بالأمور، عارفاً بالأحوال، عالماً بمواقع الكلام,"The wise men, the commentators on the conduct of rulers, have mentioned that the envoy of the ruler must be sagacious of intellect, sound of body, clear-sighted about affairs [of state], aware of conditions, and apt in the usages of words."
فقد كان أزدشير بن بابك، أحد ملوك الفرس، يقول: كم من دم سفكه الرسول بغير خلة، وكم جيوش هزمت بذلك وقتل أكثره، وكم حرمت انهتكت، ومال قد نهب، وعهد قد نقض بخيانة الرسل وأكاذيب ما يأتون به.,"Ardashir b. Babak, one of the kings of Persia, used to say, “How much blood the envoy has shed without justification; how many armies have been routed as [a result of] this and the greater part of them slaughtered; how many forbidden actions have been committed and property plundered and pledges broken because of the perfidy of the envoy, and the lies reported by him’”"
وقد شرطوا فى رسول الملك شروطاً منها: أن يكون صدوقاً قليل الطمع؛ فقد حكى أن الإسكندر وجه رسولا إلى بعض ملوك المشرق، فجاء برسالة شك الإسكندر فى حرف منها,In the envoy of the ruler [certain] conditions must be fulfilled. Among them are: that he be truthful and not too covetous. It has been recounted that Alexander dispatched an envoy to one of the kings of the East. He returned with a message. Alexander doubted a word in it.
فقال له الإسكندر: ويلك إن الملوك لا تخلو من مقوم ومسدد إذا مالت، وقد جيتنى برسالة صحيحة الألفاظ بينة المعانى، وقد وجدت فيها حرفاً يناقضها، أفعلى يقين أنت من هذا الحرف أم أنت شاك فيه؟ فقال الرسول: بل أنا على يقين منه أنه قاله.,"He said to [the envoy], “Woe to you! Verily, kings are not devoid of those who would set them straight if they deviate. You have brought me a message exact in wording and clear in meaning. V ct I discover in it a word which changes its [meaning]. Are you certain of this word, or do you doubt it?” The envoy said, “But I am certain that he said it."
فأمر الإسكندر أن تكتب له حرفاً حرفاً، وتعاد إلى الملك مع رسول آخر فتقرأ عليه، وتترجم له. فلما قرئ الكتاب على الملك مرّ بذلك فأنكره، وقال للمترجم: ضع يدى على هذا الحرف ووضعها فأمر بعلامة فوضعت عليه,"Alexander ordered that the words be written letter by letter and returned to the king by another envoy, so that it would be read and translated to him. When the letter was read to the king, he came across this word and denied it. He said to the interpreter, “Put my hand on this word”, and he put it. He ordered a mark [to be put there] and it was placed on [the offending word]."
وكتب ذلك الملك إلى الإسكندر كتاباً يقول فيه أن من أس المملكة صدق لهجة الرسول إذا كان عن لسانه ينطق، وإلى أذنه يؤدى. فلما وصل الرسول إلى الإسكندر دعا رسوله الأول، وقال: ما حملك على كلمة قصدت بها فساد مملكتى. فذكر أن ذلك وقع منه لتقصير من الملك فى حقه.,"This king wrote to Alexander a letter, saying in it, “Verily, the veracity of the language of the envoy is the foundation of the kingdem; for it is by his tongue that [the ruler] expresses himself; and it is to his ear that [responses] are confided. When the envoy returned to Alexander, he summoned the first envoy and said, “What led you [to use] a word by which you aimed at the discord of two kingdoms?” He replied that he had done this because the king had not given him his due."
فقال له الإسكندر: فأراك لنفسك قد سعيت لا لنا، فلما فاتك ما أملت مما لا تستحقه على من أرسلت إليه جعلت ذلك ثأراً توقعه فى الأنفس الخطيرة الرفيعة. ثم أمر بلسانه فنزع من قفاه.,"Alexander said to him, “I see that you had acted for yourself, not tor us. When that for which you hoped, but did not deserve from the person to whom you were sent, escaped you, you made this [a cause] of a feud which you wanted to raise in important and lofty spirits.” Then he ordered that his tongue be pulled out from behind."
ومنها أن يكون جسوراً مقداماً؛ فإنه متى كان جباناً امتنع عليه تأدية الأمور المكروهة إلى الملك الذى أرسل إليه خوفاً منه ورهبة. ومن أحسن ما يحكى فى ذلك أن معاوية بن أبى سفيان، أحد أصحاب النبى صلى الله عليه وسلم,"That he be bold and daring; for should he be cowardly, [his cowardice] will prevent his taking bad news to the ruler to whom he had been dispatched, in fear and dread of him. Among the best [examples] which have been handed down about this [qualification of an envoy] concerns Mu’awiyah b. Abi Sufyan, one of the Companions of the Prophet."
فى خلافته أرسل رسولا إلى ملك الروم، وأعطاه دية رجلين على أنه إذا أدى الرسالة إلى الملك وفرغ من كلامه معه رفع صوته بالأذان بين يديه. فلما وصل إلى ملك الروم وأدى الرسالة رفع صوته بالأذان بين يديه، فهم البطارقة بقتله، فمنعهم الملك,"During his Caliphate he sent an envoy to the king of Rum and offered him the blood-wit of two men, diyyal rajulayn, if he would, when he had given the message to the king and concluded his discourse with him, raise his voice in the adhan in front of him. When [the envoy] arrived at the court and had given the message, he raised his voice in the adhan in front of him. The “patricians”, al-balariqah, rose to slay him, but the king forbade them."
وقال: هذا ليس منه، وإنما هو من معاوية، فإنه أراد أن أقتل هذا الرسول فيقتل كل مستأمن فى بلاد الإسلام، ويهدم كل كنيسة فيها. ثم إنه أكرمه وبعث به إلى معاوية فلما عاد [إلى معاوية ورأه] ضحك، فقص عليه الخبر، وذكر له ما قاله ملك الروم، فقال: والله ما أردت إلا ما قال.,"He said, “This is not of his [doing], but of Mu’awiyah’s; for he wants this envoy to be killed, so that he can slay all of the Christians enjoying security, al-musla’jninui) in the lands of Islam and demolish all the churches therein.” Thereupon he showed honor to the envoy and sent him back to Mu’awiyah. When he had returned to Mu’awiyah, the latter saw him and laughed. He told [Mu’awiyah] the news and reported what the king of Rum had said. [Mu’awiyah] said, “By God, I did not wish other than what he said.”"
ومنها أن يكون عالماً بمواقع الخطاب والجواب؛ أما الخطاب إذا كان عارفاً بمواقعه أورد الكلام فى موقعه، وقام بالحجة على من أرسل إليه، كما روى أن النبى صلى الله عليه وسلم لما وجه دحية الكلبى – رضى الله عنه – إلى هرقل ملك الروم,"That he be well-versed in the proprieties of address and response: [skill in] address because, if he be well-versed in its proprieties, he can say the right thing in the right [place and time] and can establish the case [of his master] against the one to whom he is dispatched. An example of this is recounted of the Prophet when he sent Dihyah al-Kalbi, may God be pleased with him, to Heraclius, king of Rum."
بالشام قال لهرقل: ناشدتك الله، أتعلم أن المسيح كان يصلى؟ قال: نعم. قال: فإنى أدعوك إلى من كان يصلى إليه المسيح، فانظر إلى هذا الخطاب الملزم للخصم الحجة، لأن النصارى يعتقدون فى المسيح أنه الله. والإله لا يصلى لغيره، وإنما يصلى العبد.,"[then] in Syria. He said to Heraclius, “I beseech thee, by God, do you know that Christ used to pray?” [Heraclius] said, “Yes.” Dihyah said, “I ask you then to whom did Christ pray?” Notice the convincing speech whose argument as conclusive, for the Christians believed that Christ is God. But God does not pray to other than Himself, and only the servant prays."
فلما قرره بصلاة المسيح، ألزمه من ذلك أن المسيح عليه السلام عبد الله تعالى. وأما الجواب، فإنه كان عارفاً بمواقعه فورد عليه سؤال، أجاب عنه بما يقطع الخصم ويدفعه,"When [Dihyahj made him admit the praying of Christ, be forced him to admit that Christ, upon whom be peace, was the servant of God. [Skill in] reply, for, if he be well-versed in its proprieties and a question were put to him, he can reply to it with that which refutes the opponent and checks him."
كما روى أن خاطب ابن أبى بلتعة – رضى الله عنه – بعثه النبى صلى الله عليه وسلم إلى المقوقس ملك مصر. سأله المقوقس عن حال النبى صلى الله عليه وسلم فى القتل، وأنه هل يغلب قومه أو يغلبونه. فقال: الحرب بينه وبينهم سجال، تارة له وتارة عليه.,"An example of this is recounted of Khatib b. Abi Balta’ah, may God be pleased with him, when the Prophet sent him to al-Muqawqis, ruler of Egypt. [The latter] asked him about the fortune ot the Prophet in battle, and whether he had defeated his people (i.e. the tribe of Quraysh) or had they defeated him. He replied that the war between him and them was a draw, [victory] sometimes to him and semetimes to them."
فقال له المقوقس: النبى يغلب. فقال له خاطب: فالإله يصلب. فسكت المقوقس، وذلك أن المقوقس أراد أن يقيم الحجة [على خاطب بن أبى بلتعة بأنه ربما يتغالب فى الحرب] والنبى لا يليق به ذلك فى زعمه,"Al-Muqawqis said to him, ‘The Prophet defeated and Khatib said to him ‘”God crucified!” AJ-Muqawqis became silent. This was because al-Muqawqis desired to set up a strong argument against Khatib b. Abi Balta’ah [by indicating] tha. [the Prophet] might be defeated in war, and such a thing, in his opinion, is not worthy of a Prophet."
فناقضه خاطب [بن أبى بلتعة] – رضى الله عنه – بأن النصارى يزعمون أن المسيح إله، ويقولون إن اليهود قتلوه وصلبوه، وذلك [مما لا يليق بمقام الإله، فلو كان إلهاً] كما يزعمون لما تسلط عليه اليهود بالقتل والصلب بزعمهم.,"Khatib b. Abi Balta’ah controverted him by the fact that the Christians asserted that Christ was a God and they say that the Jews killed him and crucified him and this is among that which is net consonant with the dignity of God. For, if he were God, as they assert, the Jews could not have had mastery over him by killing and crucifying, according to their assertion."
فإذا حصل رسول الملك على هذه الشروط وما فى معناها كان حقيقاً بأن يرسل بالمهمات ويمشى بالرسالة بين الملوك، ومتى فات فيه شرط عن ذلك لا ينبغى أن يستعمل فى رسالة أصلا.,"If the envoy of the ruler fulfils these conditions and that which is intended by them, he would be worthy to be sent on important missions and to carry correspondence between rulers. When one of these conditions is unfulfilled in him, he must not be employed at all as an envoy."
الفصل الثانى: فى تدبير أمر الرسل وما ينبغى أن يعتمد فى أمرهم.,Chapter Two: about the management of the affair of the envoys and what should be relied upon in their affair.
قال المتكلمون فى آداب الملوك: على الملك أن يمتحن رسوله مدة طويلة قبل أن يوجهه فى رسالة، ليعلم حقيقة حاله، فيكون على يقين من أمره فيثق به فيما يرسله فيه.,The commentators on the conduct of rulers said ol the ruler that he should examine his envoy a long time before dispatching him on an embassy so that he knows the truth of his character. Then he would be certain concerning him; he can rely on him about that which he sends him.
وكان من شأن ملوك الفرس فيما سلف، إذا أرادوا إرسال شخص، قدموا امتحانه بإرساله إلى بعض خواص الملك ممن هو فى قرار داره فى بعض المهمات، ثم يجعل عليه عيناً فيما يرسله فيه من حيث لا يشعر,"It used to be the practice of the kings of Persia in by-gone days that, if they desired the dispatching of a person on an important mission, they first gave him an examination by sending him to one of the special officers of the king, khawdss al-malik, one who was fin] an established [part] of his realm, on some important matter. Then he set on him an informer [to report] on that which he had sent him, but without his being aware [of it]."
فإذا أدى الرسول رسالته رجع بجوابها، سأل الملك الذى أرسله فى أثره للكشف عنه، فإن طابق ما أتى به كلام الآخر صار عند الملك مميزاً لأن يكون رسولا له إلى الملوك.,"If the envoy accomplished his mission and returned with its results, the king would question the one whom he had sent in [the envoy’s] tracks about his appraisal of [the mission]. If the latter’s report tallies with that which the word? of the other conveyed to him, he became privileged with the king because he would be an envoy for him to [other] rulers."
وكان أزدشير بن بابك أحد ملوك الفرس، يقول: على الملك الحازم، إذا وجه رسولا إلى ملك، أن يرسل بآخر، وإن وجه برسولين وجه بعدهما باثنين، وإن أمكنه أن لا يجمع بين رسله فى طريق فعل.,"Ardashir b. Babak, one of the kings of Persia, used to speak about the cunning ruler. If he sent an envoy to a king, he was followed by another. If he dispatched two envoys, he dispatched two others after them. If possible, he would not group his envoys on the same road."
ومن الحزم أن الرسول إذا أتاه برسالة أو كتاب فيه خبر أو سر وارتاب به أن لا يحدث فى ذلك شيئاً [حتى يرسل مع رسول آخر يحكى] للمرسل إليه كتابه أو رسالته حرفاً حرفاً ومعنى معنى,"To be cunning [the ruler] must, when the envoy brings him a message or letter which has in it good or ill about which he is suspicious, do nothing about it until he sends another envoy to the sender with the [sender’s] letter or message, letter by letter, meaning by meaning."
فإن الرسول ربما فاته بعض ما يوصله فافتعل الكتب وغير ما شوفيه به، فحرض بذلك المرسل على المرسل إليه، فأدى ذلك إلى فساد شديد، كما تقدم فى حكاية الإسكندر فى الفصل الأول من هذا الباب.,"For it may be that the [original] envoy missed some of that which had been conveyed to him and had fabricated the writing and changed what had been related to him orally, instigating by this [action] the sender against the recipient, and this results in a strong dissension; as has been related in the story of Alexander in the first chapter of this book."
البابُ الرابع: فى الخديعة والحيل المغنية عن الحرب، وفيه ثلاثة فصول.,BOOK FOUR: about deception and stratagems which obviate war. In it are three chapters.
الفصل الأول: فى الحث على الخديعة فى الحرب والحيل فيه.,Chapter One: about the instigation of deception in war and the stratagems [to be used] in it.
لا نزاع أن الخديعة والحيل فى الحرب مطلوبة شرعاً وعقلا؛ أما الشرع فقد ورد فى الصحيحين عن حديث أبى هريرة وجابر بن عبد الله الأنصارى – رضى الله عنهما – أن النبى صلى الله عليه وسلم قال: الحرب خدعة.,"There is no disputing that deception and stratagems in war are required by law and by reason. As for law: it has been cited in the two Sahih, according to the hadith of Abu Hurayrah and Jabir b. Abd Allah al-Ansari, may God be pleased with them, that the Prophet said. ’War is deception.”"
وأما العقل فلا خلاف بين العقلاء أن ما حصل من الظفر بحسن الحيلة ولطف المكيدة، مع سلامة النفس وحفظ الجنود والراحة من التعب، أحسن وأجمل وأعلى فى الفضل، وأرفع فى الرتبة، لأن الخارج للقاء العدو ومبارزة الفرسان، وإن ساعده الظفر وحفه النصر,"As for reason: there is no disagreement among men of intelligence that victories which have occurred through excellence of stratagem and grace of ingenuity, with the self-safe and the armies preserved and with no expenditure of effort, are the best, more salutary and higher in value and degree; because he who goes out to engage the enemy and engage [his] cavalry in duels, even if Victory helped him and Conquest accompanied him."
ففى مخاطره من مكروه المصايب، وعضاض السيوف، وألم الجراح، ومضاض الحروب، ومغاورة الأبطال غاية المشقة ونهاية المخاطرة [على أنه لا يدرى أيكون] الظفر بعد ملاقاة المشاق له أو لعدوه.,"then in his dangerous adventurer involving hateful calamities and the biting of swords and the pain of wounds and the severity of wars and the contention of warriors is the extreme of hardship and the limit of peril, for he does not know whether the victory, after the hazarding of these hardships, will be to him or to his enemy."
ومن أحسن ما يحكى فى ذلك أن الملك الناصر محمد بن قلاوون – رحمه الله تعالى – فى آخر زمانه بعد الصلح مع التتر، كان يحاسنهم ويراسلهم ويهاديهم ما بين كبير وصغير، حتى يهادى العجائز فى البيوت كسراً للفتنة وإطفاء لنار الحرب.,"Among the best of what is recounted about this matter concerns al-Malik al-Nasir Muhammad b. Qalawun, may God the Almighty have mercy on him. In the latter part of his reign, after the peace with the Tatars (Tartars), he used to treat them kindly, maintaining relations with them and bestowing gifts, both large and small, upon them so that he even used to give [presents] to old women in their houses; [thus] breaking discord and quenching the fire of war."
[وإنه سمع ذات يوم بعض خاصكيته يتحدثون ويقول] بعضهم لبعض: إن السلطان يهادى التتر خوفاً منهم؛ فنهرهم وقال: إن الذى أهادى به التتر جميعه ما يجى فى نظير كلفة أنعال خيولكم عند خروجكم لقتالهم. فأذعنوا لمقالته واعترفوا بالحق فى ذلك.,"One day he heard some of his personal retinue khassakiyah, conversing together. Some were saying to others that the Sultan gave gifts to the Tatars out of fear of them. He upbraided them and said, ‘That which I bestow upon the Tatars, all of it, does not equal the cost of the shoes of your horses when going out to do battle against them.” They submitted this opinion and admitted the truth in this [matter]."
الفصل الثانى: فى كيفية التحيل والمخادعة.,Chapter Two: about the manner of [working] stratagems and deceits.
وهذا، وإن كان باباً لا يدخل تحت الحصر، إلا أن الأصل فيه السياسة والأخذ بالقلوب فى الظاهر، وإعمال الفكر فيما فيه تفريق شمل العدو، ووقوع الخلف بينهم، ووثوب بعضهم ببعض بألطف الحيل وأحسن المكايد، والعمل فى كل واقعة بما يناسبها على ما يدل عليه العقل.,"This [matter], though it is [a subject which] a book cannot [fully] investigate, yet the basis of it is politics, al-siyasah, and the apparent capture of hearts and the exercise of thought [in devising stratagems] for breaking up the ranks of the enemy and instigating differences among them and the “leaping” of some upon others through the most cunning of stratagems, the best of deceptions; and to act in each situation in accordance with what reason dictates."
ومن أحسن المواقع فى ذلك أن يدس إلى عدوه الدسايس، ويتوقع له الغوايل، ويكاتب رؤساهم بما فيه استجلاب قلوبهم واستمالة خواطرهم، وخروجهم عن طاعة صاحبهم، بأن يعدهم كل جميل، ويطمع آمالهم فى بلوغ كل مقصود,"Among the best of the opportunities in this [matter] is to perpetrate [among] the enemy [various] machinations and [thereby] bring about misfortunes. [Another is to] correspond with [the enemy’s] chiefs about that which will incline their hearts and their minds and bring about their [possible] disaffection of obedience to their commander by promising every reward to them, encouraging their hopes for attaining every desire."
والعفو عنهم والصفح عن جرائمهم إن مالوا إليه أو فارقوا صاحبهم وقصدوه. ويبذل الأمان لكل من سأله منهم، ويرغبهم من كل وجه يقتضيه الترغيب، ويعرفهم أنهم إن أقاموا على المخالفة حتى يظفر بهم أوقع بهم أشد النكال والخزى والهوان,"[promising them] pardon and forgiveness for their transgressions if they lean towards one [after] forsaking their commander and repairing to one’s side; to extend security to all who ask it from among them, encouraging them in every way encouragement dictates, letting them know that if they remain in opposition until one is victorious over them, one will visit upon them the strongest chastisement and disgrace and contempt."
ويدعوهم إلى الوثوب بصاحبهم إن أمكنهم أو اعتزاله والخروج عنه إن لم يكن لهم بالوثوب عليه طاقة. ومما استحسنوه فى ذلك أن يكتب إلى بعضهم كتباً كأنها جواب عن كتب وصلت منهم إليه، ويكتب كتباً عن ألسنتهم إليه ويلقيها فى المواقع التي يتوقع أن تصير إلى رئيسهم.,"Then one calls upon them to rise against their commander if they can, or to secede from him or fly from him if they do not have any power to leap upon him. Among that which they (i.e. those learned in the usages of war) found useful in this [matter] is that letters be written to some of them (i.e. the enemy) as though in answer to letters sent by them to one’s self and that the letters be written in their tongues. These letters are then thrown in places where it is expected that they will reach their chief."
فإنه إذا وقف رئيسهم على شئ من هذه الكتب كدرت خاطره عليهم، وأنزلهم عنده بمنزلة التهمة، فيكون ذلك سبباً إلى افتراق كلمتهم، وتشتيت جماعتهم، وتغيير خواطرهم، أو تغيير خاطره عليهم.,"Thus, if their chief notices some of these letter;, his thought will be aroused against them, placing them, in his [eyes], under the pall of suspicion. This, then, will be a reason for the dividing off of their counsel, and the separation of their company and the changing of their minds about their chief or the changing of his mind about them."
فإن وثب على واحد منهم، أو قتله، أو سفك دمه، داخلهم الخوف منهم، وشملهم الرعب، ودعاهم ذلك إلى الهرب من رئيسهم إليه. وإن كان رئيسهم متأنياً محتملا فلابد أن يبقى فى نفس كل منهم وحشة.,"If he should leap upon one of them, or kill him, or spill his blood, fear of the chief would possess them and alarm grip them, prompting them to flight from their leader to one’s [side]. But should their leader be careful and patient, certainly disquietude would remain in the soul of any one of them."
الفصل الثالث: فى ذكر طرف من الخديعة والحيل التي وقعت لأهل تدبير الحروب.,Chapter Three: about the citation of interesting cases of deception and stratagems which were employed by people [conversant with] the management of wars.
وهذا الباب مما لا ينتهى إلى حد، وفى كتب التواريخ وسير الملوك فى الجاهلية والإسلام منه ما ملأ الدفاتر وشحنها.,"[The subject of] this book is one of those without limit. [Examples] of it [drawn from] the books of histories and the biographies of the kings in the Age of Ignorance, al-Jahiliyah, and [in the period of the dominance of] Islam would fill registers to overflowing."
فمن أحسن ذلك موقعاً، وألطفه مأخذاً، ما رواه ابن إسحاق فى مغازيه أن النبى صلى الله عليه وسلم، فى يوم الأحزاب، قصده قريش وبنو غطفان من مكة وما حولها، وصاروا إلى المدينة الشريفة لقتاله، ووافقهم على قتاله بنو قريظة يهود المدينة.,"Among the best and most salutary of these occurrences, with respect to origin, is what Ibn Ishaq relates in his maghazi about the Prophet on the day of al-Ahzab, “the Confederates”. The Quraysh and the banu Ghatafan left Mecca and its surroundings and went to Medina, the Ennobled, in order to do battle with him. The banu Qurayzah, the Jews of Medina, had agreed to fight him [in their company]."
وكان من مضايقتهم ومحاصرتهم للمسلمين ما أخبر الله تعالى بقوله ” إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ”.,"Their hemming in and besieging of the Muslims was in accordance with what Ged reported in His saying, “When they came against you from above you and from below you, and when your eyes swerved and your hearts reached your throats.”"
فبينما النبى صلى الله عليه وسلم على ذلك، إذ أتاه نعيم بن مسعود، أحد بنى غطفان، فقال: يا رسول الله إنى قد أسلمت، وإن قومى لم يعلموا بى. فقال له رسول الله صلى الله عليه وسلم: اذهب فأخذل عنا ما استطعت، فإن الحرب خدعة.,"While the Prophet was in this [condition], lo! Nu’aym b. Mas’ud, one of the banu Ghatafan, came to him and said, “O Messenger of God! I have become a Muslim, but my family do not know about me.” The Messenger of God said to him, “Go and convince those whom you can to forsake [going into action] against us. Verily, war is deception.”"
فخرج نعيم بن مسعود حتى أتى بنى قريظة يهود المدينة، وكان نديما لهم فى الجاهيلة، فقال: قد عرفتم ودى لكم، وأنا لكم ناصح أن قريشا وغطفان قد جاءوا من بلادهم لقتال محمد وأصحابه، وقد وافقتموهم على قتاله، وأنتم مقيمون بهذا البلد و فيه أموالكم ونساؤكم وأبناؤكم,"Nu’aym b. Mas’ud went out until he came to the banu Qurayzah, the Jews of Medina. He had been their boon companion in the Age of Ignorance. He said to them, “You know my friendship towards you and I am a sincere advisor to you. The Quraysh and Ghatafan have come from their city to do battle against Muhammad and his Companions, and you have agreed with them to fight him. But it is you who dwell in this city, in it are your wealth, your women, and your sons."
وأموالهم ونساؤهم وأبناؤهم بعيدة، فإن وجدوا خيراً أصابوه وانصرفوا إلى بلادهم، وخلوا بينكم وبين محمد وأصحابه، ولا طاقة لكم بهم فلا تقاتلوهم معهم حتى تأخذوا منهم رهناً من أشرافهم يكونون عندكم؛ فقالوا: أشرت بالرأى.,"while their wealth and their women and their sons are far off. If they see an opportunity they will make the most of it. [But if things go badly] they will go back to their own land and leave you to face the man in your country and you will not be able to do so [alone]. Thus do not do battle against [Muhammad and his Companions] until you take hostages from their chiefs who will remain in your hands [as security that they will fight Muhammad with you until you make an end of him].” They said, “You are sharp of opinion.”"
ثم انصرف إلى قريش وغطفان وقال: قد علمتم مودتى لكم وفراقى محمدا، وقد أتيتكم بنصيحة فاكتموها عنى. إن بنى قريظة قد ندموا على حرب محمد، ووافقوه عليكم، ووعدوه أن يأخذوا منكم رهناً من أشرافكم، ويدفعوه إليه ليقتلهم فلا تدفعوا إليهم [رجلا واحداً منكم].,"Then he departed to the Quraysh and the Ghatafan and said, “You know my affection for you and that I have left Muhammad. I have brought you good counsel, but regard it as confidential. The banu Qurayzah have regretted opposing Muhammad and have agreed with him against you and promised him that they would take from among you a hostage of your chiefs and would deliver them to him so that he might kill them. So do not deliver to them a single man from among you.”"
فلما أرسل قريش وغطفان إلى بنى قريظة يسألونهم المساعدة طلبوا منهم الرهن من رجالهم، فلما سمعوا ذلك منهم قالوا: صدق نعيم بن مسعود فيما قال. وأبوا أن يعطوهم الرهن، فوقع الخلف بينهم، وكانت الهزيمة عليهم والنصرة لرسول الله صلى الله عليه وسلم وأصحابه.,"When the Quraysh and Ghatafan sent to the banu Qurayzah asking them for assistance, the latter requested of them the hostage of some of their men. When [the Quraysh and Ghatafan] heard this from them, they said ‘Nu’aym b.Mas’ud was correct in what he said.” They refused to give them hostages. Thus a breach was occasioned amongst them. They were routed and victory was to the Messenger of God and his Companions."
وحكى الجاحظ فى بعض مصنفاته أن بهرام جور، أحد ملوك الفرس، لما ملك بعد أبيه يزدجرد غلب العدو على بعض أطراف بلاده، فأظهر الاستهانة بأمر العدو والاستخفاف به، حتى قوى أمر العدو، واشتدت شوكته، وزحف نحوه,"Al-Jahiz recounts in one of his works that Bahram Gur, one of the kings of Persia, upon succeeding his father, Yazdagurd, had some of his frontier areas conquered by the enemy. He feigned inattention in the affair of the enemy and lightness towards it until the power of the enemy became strong and marched against him."
فاجتمع وزراء [الملك بهرام] إليه، وكلموه فى ذلك، فقال: دعوه، فأنا أعلم بضعفه منكم. فلما دنا العدو من دياره دخلوا عليه ليخبروه الخبر، فلما بلغه أمرهم عمد إلى مائتى جارية من جواريه، فألبسهن التيجان والثياب المصبغات، وأركب كل واحدة منهن قصبة,"The ministers assembled and discussed the matter with Bahram Gur. “Leave him be,” he said, T am more aware of his weakness than you.” When the enemy had entered his realm, [the ministers] entered unto him to inform him of the event. When he understood what they had come about, he took two hundred of his slave girls, appareled them in crowns and beautifully dyed cloths, and made each of them ride a stick, al-qasabah."
ولبس هو أيضاً ثوباً مصبوغاً وركب قصبة، وخرج والجوارى يغنين من يديه، وهو يغنى أيضاً معهم، فلما رآه الوزراء وأكابر الدولة يئسوا منه وتركوه ومضوا. فدخل من ساعته إلى بيته، وحلق رأسه، ولبس مسحاً من الصوف، وصبر إلى الليل,"And he also wore a dyed garment and rode a stick. He went out thus [arrayed], with the slave girls singing in front of him, and he also was singing with them. When the ministers and the great men of the State saw him, they despaired of him and left him and went away angry. He entered immediately after into his apartments and shaved his head and dressed in woolen cloth and waited until nightfall."
فخرج ومعه قوسه ونشابه، حتى انتهى إلى القرب من طلائع العدو؛ فكمن فى مكان على ظهر الطريق، وكان مجيداً فى الرمى، فجعل لا يمر به طائر فى السماء ولا وحش فى البرية إلا رماه فأصابه، حتى اجتمع له من الصيد قدر كثير.,"With his bow and arrows he departed and reached the area adjacent to the scouting party of the enemy. He lay in a place above the road. He was an expert shot, so that there did not pass a bird in the sky or a wild animal in the brush at which he did not take aim and hit, until there gathered to him a great amount of quarry."
فبينما هو كذلك إذ مر به المقدم على طليعة العدو، ونظر إلى الصيد فبهت لكثرته، وقال له: من أنت؟ قال: إن أعطيتنى الأمان أخبرتك. قال: لك الأمان قال: أنا غلام سايس خيل غضب علىّ مولاى فنزع ثيابى وحلق رأسى وألبسنى هذا المسح، وأجاعنى بعد أن كان محسناً إلىّ,"While he was so engaged, the general commanding the scouting party of the enemy passed him. He noticed the catch and its number astonished him. He said to [Bahram Gur], ‘Who are you?” He said to him, “If you grant me security, I’ll tell you.” [The general] said, You have security”. He said, “I am a page, ghulam a groom, sa’is al khayl. My lord was angry with me and pulled off my garment and shaved my head and dressed me in this garment and starved me, after he had been good to me."
فاستغفلته وخرجت أطلب شيئاً أصيده فآكله، فاستدعانى ذلك إلى أن رميت هذا الصيد بجميع ما معى من السهام. فأخذه مقدم الطليعة، وحمله إلى ملكه، وقص عليه القصة فقال له: ارم بين يدى فرمى؛ فكانت تقع سهامه فى أي مكان أحب الملك من الصيد,"I profited by his carelessness and [am now out] to seek something to hunt and eat. This has so engaged me that I shot this quarry with all of the arrows which were with me.” The general of the scouting party seized him and carried him to his ruler and related to him the story. [The ruler] said to [Bahram Gur], “Shoot before me.” He shot and his arrows would fall in any part of the game the ruler designated."
فبهت الملك لذلك، وزاد تعجبه، وقال له: أفى هذه المملكة من يرمى رمايتك؟ فضحك، وقال: أيها الملك، إنى من أضعفهم رماية. فقال له الملك: إن ملككم جاهل، أما علم أنى قربت من دياره؟ فضحك وقال: أن أعطانى الملك الأمان نصحته. قال: قد أعطيتك الأمان.,"The ruler was amazed by this and his astonishment increased. He said to him, “Is there in this kingdom any who can shoot as well as you?” [Bahram Gur] laughed and said, “O king! I am among the weakest in shooting.” The ruler said to him, “Your king is ignorant. Doesn’t he know that I have approached his realm?” [Bahram Gur] laughed and said, “If the king grant me security I will counsel him.” He said, “I have granted you security.”"
فقال: إن ملكنا إنما فعل ذلك استهانة بك، وتصغيراً لأمرك، ولتتورط فى بلاده حتى لا تخرج من قبضته؛ فإن عنده ألف رام كلهم يرمى أجود منى. فلما سمع ذلك الملك كلام بهرام قال : قد نصحتنى، وأمر مقدم جيشه أن يرتحل راجعاً إلى بلاده.,"[Bahram Gur] said, “Our king allowed this, despising you and in contempt oi your affair, so that you will proceed further into his country until you cannot avoid his grasp. He has one hundred thousand archers, all of them finer shots than I.” When the ruler heard this speech of Bahram, he said, “You have counselled well.” He commanded the general of his army to prepare for returning to his country."
وانصرف بهرام إلى دار ملكه ليلا، فلما أصبح قعد للناس، فدخل عليه وزراؤه وعظماء دولته، فسألهم عن خبر العدو، فأخبروه بانصرافه، فضحك وأخبرهم الخبر.,"Bahram returned to his capital by night. When it dawned, he sat [in public audience] for the people. His ministers and the great men of his State entered unto him. He questioned them about news of the enemy. They informed him of the [enemy’s] departure. He laughed and told them the story."
وحكى الجاحظ أيضاً أن كسرى أبرويز، أحد ملوك الفرس، وجه إلى قتال ملك الروم أميراً من أمرائه، فعصى عليه، وانحاز إلى ملك الروم، وحمله على أبرويز. فخرج ملك الروم لقتال أبرويز فى [أربع مائة] ألف,"Al-Jahiz also related that Kisra Abruwiz, one of the Kings of Persia, dispatched one of his amirs to engage the King of Rum in battle. He rebelled against him and fled to the King of Rum and incited him against Abruwiz. The King of Rum set out to fight Abruwiz with four thousand [men]."
فلما بلغ ذلك أبرويز عمد إلى كتاب كتبه إلى أميره الذى عصى عليه ببلاد الروم يقول فيه: إذا وافاك كتابى هذا فأحرق ديار الروم، وأنا وأنت بملك الروم فى يوم كذا. ونقب عصا، وجعل ذلك الكتاب فى ضمنها، وطلب نصرانياً كان عنده أسيراً يظهر المحبة للملك,"When this [news] reached Abruwiz, he resorted to a letter, which he wrote to the amir who had rebelled against him, in the land of Rum, saying in it, “When this my letter reaches you, burn the lands of Rum, and you and I will rule Rum on such and such a day.” He bore a hole in a stick and placed this letter in the hcllow of it and summoned a Christian, who was his prisoner and who had evinced affection for [Abruwiz]."
فعرفه بأمر الكتاب الذى فى العصا، ودفع إليه العصا وقال: اذهب إلى أميرى فلان فى بلاد الروم، وادفع له هذه العصا؛ وعرفه بالكتاب الذى فيها. فخرج النصرانى حتى أتى ديار الروم، فسمع نحو عشرة آلاف ناقوس تضرب، فأدركته حمية النصرانية، ومال إلى دينه.,"He revealed to him the matter of the letter which was in the stick and handed the stick to him, saying, “Go to my amir So-and-so in the land of Rum and give him this stick and tell him about the letter which is in it.” The Christian departed and came to the lands of Rum. He heard upwards of ten thousand [church] clappers striking. The ardor of Christianity seized him and he inclined towards his religion."
فأتى إلى ملك الروم واستأذن عليه فأذن له، فدفع تلك العصا إليه وعرفه بأمر الكتاب، فاستخرجه وقرأه، فشق ذلك عليه، وتغير على ذلك الأمير الذى انضم إليه من جهة أبرويز ملك الفرس، وحلف أن وقعت عينه عليه ليقتله شر قتلة.,"He came to the King of Rum and asked permission [to enter] unto him. Permission was granted him and he presented this stick to [the King] and told him of the letter. He drew it out and read it. Distressed by it, he turned against this amir who had defected to him from the side of Abruwiz, and he swore that if his eye fell upon him he would kill him in the most awful manner."
فلما بلغ ذلك الأمير فرّ بنفسه، ورجع ملك الروم إلى ملكه. فلما بلغ ذلك الخبر أبرويز ملك الفرس قال: إن كلمة هزمت أربع مائة ألف لجليل قدرها.,"When this reached the amir, he fled to save himself, and the King of Rum returned to his realm. Upon hearing this news, Abruwiz, the ruler of Persia, said, “A word which routed four thousand men Its power is great indeed.”"
ولما كان الحرب بين أهل الشام والعراق بصفين، وطالت الحرب بينهم، حصلت القوة فى آخر الأمر لأهل العراق، ولاح لهم الأمر النصر والظفر، وعلم أهل الشام أنهم قد أحيط بهم، وتجهزوا للهزيمة؛ فبادر بعض أهل الشام برفع المصاحف على الرماح,"When there was war between the people of Syria and al-Traq at Siffin, and the war had lengthened between them, the people of al- ‘Iraq were about to defeat the others, and success and victory and conquest loomed for them. The people of Syria knew that they were surrounded by them and prepared themselves for the [inevitable] rout. Then some of the people of Syria quickly raised the pages [of the Qur’an] aloft on spears."
فوقع الخلف بين أهل العراق بسبب ذلك؛ فبعضهم يقول: نقاتلهم، وبعضهم يقول: [لا نقاتل قوماً] رفعوا لنا المصاحف، فبردت بذلك نار الحرب، وكان سبباً لنصر أهل الشام على أهل العراق. والحكايات فى ذلك كثيرة يطول ذكرها.,"Difference of opinion broke out among the people of al-‘Iraq because of this; some of them saying, “We will fight them”, and others saying, “We will not fight those who raise to us the pages [of the Qur’an].” By this [action] the fire of war was quenched and this is the reason for the victory of the people of Syria over the people of al-Iraq. The stories about this [matter] are numerous; their citation would lengthen [this discussion]."
البابُ الخامس: فى الاستشارة فى أمر الحرب. وفيه فصلان.,BOOK FIVE: about consultation in the matter of war. In it are two chapters.
الفصل الأول: فى الحث على الاستشارة فى الحرب.,Chapter One: about the inducement to seek consultation about war.
لا نزاع فى أن الاستشارة فى نفس الأمر مطلوبة؛ وقد روى أن النبى صلى الله عليه وسلم قال: ما خاب من استخار، ولا ندم من استشار. ولا شك أنها فى الحرب أكد.,"There is no disputing that consultation about the matter [of war] itself is desirable. It has been related that the Prophet said. ‘He does not fail who seeks light from God, and he does not regret who seeks advice.” There is no doubt that in war it is most necessary."
وقد أمر الله تعالى النبى بها، مع أنه أكمل الناس عقلا، وأذكاهم لباً، فقال جل من قائل: “وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّواْ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ”. وذهب الكثير من المفسرين إلى أن المراد بذلك الاستشارة فى الحرب.,"God had ordered the Prophet about this [matter], though he was the most gifted of men in intelligence and the purest of heart among them. He said, exalted be the Sayer, “Hadst thou been harsh and hard of heart, they would have scattered from about thee. So pardon them, and pray forgiveness for them, and take counsel with them in the affair.” Many of the commentators hold that what is meant by this is consultation about wars."
[ويروى أن النبى صلى الله عليه وسلم كان كثير الاستشارة فى الحروب]. وقد روى ابن إسحاق فى سيرته أن النبى صلى الله عليه وسلم، لما نزل ببدر للقاء قريش وقتالهم,It is recounted of the Prophet that he often sought counsel about his wars. Ibii Ishaq relates in his Sirah that when the Prophet arrived at Badr in order to meet the Quraysh and fight them.
قال له الحباب بن المنذر: يا رسول الله أرأيت هذا المنزل؟. أمنزلا أنزلك الله ليس لنا أن نتقدمه ولا نتأخر عنه؟ أم هو الرأي والحرب والمكيدة؟ فقال النبى صلى الله عليه وسلم: بل هو الرأي والحرب والمكيدة.,"al-Hubab b. al-Mundhir said to him, “O Messenger of God! Is this a place which God has ordered you to occupy, so that we can neither advance nor withdraw from it, or is it a matter of opinion and war and strategy?” The Prophet said, “It is a matter of opinion and war and strategy.”"
قال: يا رسول الله، إن هذا ليس بمنزل، فانهض بالناس حتى نأتى أدنى ماء من القوم، فننزله ثم نغور ما وراءنا من القلب، يعنى الآبار، ثم نبنى عليه حوضاً فنملأه ماء، ثم نقاتل فنشرب ولا يشربون. فقال رسول الله صلى الله عليه وسلم: لقد أشرت بالرأى.,"[Al-Hubab] said, “This is not a place to stop. Rouse the men so that they will go on until we come to the water nearest the enemy and we will alight there. Then we will stop up that which is behind us of quliib, I (that is, the wells). And we will construct at [that point] a cistern and, we will fill it with water. Then we will fight them, for we will be able to drink and they will not be able to drink.” The Messenger of God said, “You are right of opinion.”"
ثم نهض رسول الله صلى الله عليه وسلم بمن معه من الناس، فسار حتى أتى أدنى ماء من القوم، فنزل عليه، ثم أمر بالقلب فغورت، وبنى حوضاً على القليب الذى نزل عليه وقاتلهم، فكانت النصرة للمسلمين، كما أخبر الله تعالى بقوله: “وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍۢ وَأَنتُمْ أَذِلَّةٌ”.,"Then the Messenger of God roused those men with him. He marched until he arrived at the water nearest to the enemy and alighted there. He then ordered the wells [behind them to be stopped up]. He built a cistern over the well at which he ’’ had alighted. He fought [the Quraysh] and victory was to the Muslims as God had reported in His saying, “And God most surely helped you at Badr, when you were utterly abject.”"
وروى الواقدى فى مغازيه أن النبى صلى الله عليه وسلم لما نزل على خيبر يحاصرها نزل بين ظهرانى النخل بالقرب من الحصن، فقال له الحباب بن المنذر أيضاً: يا رسول الله إنك نزلت منزلك هذا، فإن كان عن أمر أمرت به فلا نتكلم، وإن كان الرأي تكلمنا.,"Al-Waqidi relates in his Maghazi that when the Prophet alighted at Khaybar, [in order] to invest it, he stopped among the palm trees near the fort. Al-Hubab b. al-Mundhir said to him again, “O Messenger of God If you alight here and if it be by an order [from God], command it and we will not dispute; but if it be by opinion, then we will dispute [it].”"
فقال النبى صلى الله عليه وسلم: بل هو الرأي. فقال: يا رسول الله دنوت من الحصن، ونزلت بين ظهرانى النخل، فىكون نبل القوم إلينا أسرع لارتفاعهم [على حصونهم] مع أنى لا آمن من بياتهم لنا، يدخلون فى ذرى النخل.,"The Prophet said, it is by opinion.” [Al-Hubab] said, O Messenger of God! You draw nigh the forts and alight among the palm trees. The arrows of the enemy will reach us quicker because of [the enemy’s] height in their forts. Since I do not trust their night raiding against us, through which they can enter the shelter of palms."
تحول يا رسول الله إلى موضع برى من النز والوباء، نجعل الحرة بيننا وبينهم، حتى لا تنالنا سهامهم، ونأمن بياتهم ونرتفع عن النز. فقال رسول الله صلى الله عليه وسلم: أشرت بالرأى.,"shift, O Messanger of God, to a place free of swamps and pestilence. Thus we place the stony tract of land between them and us so that their arrows cannot reach us and we will be secure from their night raiding and free of the swamps.” The Messenger of God said, “You are sharp of opinion.”"
ثم دعا محمد بن مسروق فقال: انظر منزلا بعيداً عن حصونهم برى من الوباء، نأمن فيه من بياتهم. ففعل، وكانت النصرة للنبى صلى الله عليه وسلم أيضاً.,"Then he summoned Muhammad b. Musruq and said, ‘‘Look for a place removed from their forts which is free of pestilence and in which we will be secure from their night raiding.” This he did and the victory was again to the Prophet."
الفصل الثانى: فى آداب الاستشارة فى الحرب.,"Chapter Two: about the correct procedure, adab, of consultation about war."
قد ذكر العلماء بأمر الحروب أن الأمر المستشار فيه فى الحرب على ضربين: الضرب الأول أن يكون المستشار فيه مما يسوغ إظهاره، ولا يبالى بانتشاره كالاستشارة فى أمر العدو الظاهر المواجه بالقصد، فالأولى به أن تقدم فيه مشاورة أهل العقل والعلم,"The experts in the matter of wars have stated that matters consulted upon be of two types. First: that the matter to be consulted upon be such that its manifesting is advisable [when solicited] and whose dissemination is not undesirable, such as consultation about the matter of the apparent enemy who [is to be] faced by design. The most important aspect is that the advice of the men of intelligence and learning be presented."
فقد سئل بعض الحكماء: أى الأمور أشد للملك تأييداً [وأيها أشد ضرراً به]؟ فقال: [أشدها تأييداً له] ثلاثة أشياء: مشاورة العلماء، وتجربة الأمور، وحسن التثبت، وأشدها إضراراً به ثلاثة أشياء: الاستبداد بالرأى من غير مشورة، والتهاون، والعجلة.,"One of the learned had been asked, “Which things are the strongest support to the ruler and which are the most harmful to him?” He said, “The strongest support to him [comes from doing] three things: consulting the experts, his becoming experienced in affairs, and his being thoroughly briefed [about any matter at hand]; and the strongest in harm comes upon him from three things: stubbornness of opinion without [seeking] advice, neglect [of affairs] and precipitancy [in acting upon them].”"
وقيل لرجل من بنى عبس: ما أكثر صوابكم. قال: نحن ألف رجل، وبيننا حازم واحد، فنحن نشاوره، فكأنا بذلك ألف حازم، وإن لم يظهر له صواب فى رأى الأكابر عم الرأى، واستشار كل كبير وصغير؛ فإن الرأى قد يوجد حيث لا يظن وجوده.,"It was said to a man of the banu ‘Abs, “How often you are in the right!” He said, “We are one thousand men and among us is one decisive person. We consult him and we become as though we were one thousand decisive men. If proper judgment does not appear to him in the opinions of great men [of the tribe], he seeks the opinion and the consultation of all the highest and the lowest [in the tribe]; for [true] opinion may be found where its discovery is not thought possible.”"
قال الحسن: كان النبى صلى الله عليه وسلم يستشير حتى المرأة، فتشير عليه بالشئ فيأخذ به. ويقال لم تزل حزمة الرجال يستشيرون صواب الرأى حتى من الأمة الوكماء، ولله در القائل: لا تحقرن الرأى وهو موافق… نهج الصواب إذا أتى من ناقص.,"Ai-Hasan said, “The Prophet used to consult even the women. Should [one of them] demonstrate to him [the truth] of a thing, he accepted it, saying, “The decisive of men ceases not consulting those sound of opinion, even the foolish slave girl.” How marvellous is the person who said: Despise not what is soundly sufficient… Thought uttered by the roundly deficient."
الضرب الثانى أن يكون المستشار فيه مما لا تسع إشاعته، كما إذا كانت الاستشارة فى أمر خفى يحتاج إلى الكتمان عن العامة دون الخاصة، مثل أن يقصد غزو العدو فى ديارهم على حين غفلة، ونحو ذلك خص به من يختاره من خاصته ونصحائه وذويه الذين يثق بهم.,"Second: that the matter consulted about be one whose divulging is not advisable, such as: if the consultation be about a secret [matter] which requires concealment from the people, exclusive of one’s special retinue, al khassah – for example, intending to raid the enemy in their lands suddenly, etc; one imparts it privately to the persons whom one chooses from among one’s special retinue and advisors, and one’s blood relations whom one trusts."
فإن اختص به واحداً بمفرده لم يطلع عليه غيره؛ فقد حكى أن ملكاً من ملوك الهند استشار وزراءه فى أمر، فقال له أحدهم: أصلح الله الملك؛ إن فى تحصين السر الظفر بالحاجة والسلامة من الخلل، ولا يصلح لسرنا هذا إلا لسانان وأربعة آذان، يعنى أن يكون المشاوران اثنين فقط,"If one chooses one single person, one does not inform others about the matter. It has been related that one of the kings of India consulted his wazirs about a matter. One of them said to him, “May God lead the king aright.’ Verily, in the maintaining of secrets is the gaining of desire and safety from disorder. For this, our secret, two tongues and four ears only are suitable.” that is, the consultants be two."
فخلا به الملك وكلمه بمفرده. وإن احتاج إلى مشاركة جمع من أخصائه فيه استشار كل واحد منهم بمفرده، ولم يعلمه أنه أظهره لغيره؛ فإن ذلك أدعى لكتمانه وعد إشاعته، لأن كلا منهم يخاف من إظهاره فيشيع، مع أن فى ظنه أنه لم يعلمه غيره.,"The king took him aside and talked to him privately. Should one desire to consult a group of one’s special retinue about [a matter], one should consult each of them privately, without informing him that one has revealed the matter to anyone else. This assures the concealing of the matter and prevents its divulging; for each of them will be wary of revealing it; thus causing its [controlled] diffusion for it is his belief that no one else knows it."
وإن لم يسغ إظهار ذلك السر، ولا استشارة أحد فيه البتة لخطر أمره، فالطريق فى ذلك أن يقيسه على أشباهه من الأمور، ويأخذه بنظايره، ويتسمع ما يقع من كلام الناس فى ذلك من غير إظهار لقصد سماعه.,"If the revelation of this secret be not advisable, or [it is not prudent] to consult any one at all, because of the gravity of the matter, the proper procedure is to compare it with its analog from [past] affairs and gauge it by the correspondences [thus discovered]; and harken to that which occurs in the speech of the people about this [matter] without revealing [one’s] motive in listening."
فقد حكى أن المنصور بن أبى عامر، ملك الأندلس، دخل فى بعض مغازيه إلى بلاد الكفر بالأندلس، وتوغل فيها، فدخل عليه الشتاء، وأحاط به العدو وحصروه، وسدوا عليه الدروب، وحصنوها بالرجال، فثقل [ذلك عليه] [وخاف الهلاك على نفسه] وعلى المسلمين,"It has been related that al-Mansur b. Abi ‘Amir, the ruler of al-Andalus (Spain), in one of his raids, entered the lands of the infidels of al-Andalus and penetrated deeply into them. Winter closed in upon him and the enemy surrounded him and he feared the destruction of himself and the Muslims."
فخرج متنكراً يمشى فى عسكره، فوافى رجلين يلعبان بالشطرنج وإلى جانبهما رجل آخر. فقال أحد اللاعبين: شاه مات كما مات المنصور بن أبى عامر، فقال الرجل الذى إلى جانبهما: لم يمت ولم يمت المنصور بن أبى عامر، ولم يزل يديدب للمغلوب حتى غلب.,"He went disguised among his army and encountered two men playing chess and beside them another man. One of the players said, “Checkmate ’ as al-Mansur b. Abi ‘Amir is checkmated.” The man beside them said, He is not checkmated, and neither is al-Mansur b. Abi ’ Amir.” He continued watching the person supposed to be beaten until he won."
فتقدم إليه المنصور بن أبى عامر والرجل لا يعرفه، وقال: قد قلت إنه لم يمت وصدق قولك، [وقلت إن] المنصور بن أبى عامر [لم يمت] فما الطريق فى خلاصه. فقال له الرجل: الطريق فى ذلك أن يقطع الأخشاب، ويجمع أحجاره,"Al-Mansur came before [the one who had passed the latter remark] and the man did not recognize him. He said, “You have said that he wasn’t checkmated and your words were true and that al-Mansur b. Abi ’Amir was not checkmated. What is the method of his deliverance?” The man said to him, “The method for this is for him to cut trees and collect stones."
ويظهر أن هذا المكان أعجبه للإقامة، وأنه يقصد أن يقيم فيه ويبنى ويزرع ولا يرتحل. فإذا سمع العدو ذلك كره مجاورته له، فخلا طريقه وفتح له الدروب حتى يخرج. فتركه المنصور، وعاد إلى محل ملكه، وأرسل خلف ذلك الرجل,"making it apparent that this place is the most wonderful for settling and that he intends to remain in it, to build and cultivate and not to depart from it. If the enemy hears this, he will not like [al-Mansur’s] being neighbor to him. He will vacate the road [for al-Mansur’s retreat] and open the mountain passes so that he can leave. Al-Mansur left him and returned to his royal abode [within the camp] and afterwards sent for this man."
فحضر إليه فعرفه بنفسه وقال: هل عندك من رأى آخر غير الذى ذكرت لى؟ قال: لا. ففعل ما قاله له، فبلغ ذلك العدو، فثقل عليه، وخاف أن يقيم بجواره، ففتح له الدروب وخلا له طريقه فخرج سالماً.,"When he came before him, [al-Mansur] made himself known to him and said, “Have you any opinion other than the one you reported to me [beside the chess game]? The man said, “No.” So al-Mansur did as he had been advised. When [his actions] reached the enemy, it troubled him and he feared to have al-Mansur settle as his neighbor. So he opened the passes for him and his road [of retreat] became clear and al-Mansur departed safely."
البابُ السادس: فى صفة مقدم الجيش وجنده وما ينبغى أن يأخذهم به. وفيه أربع فصول.,BOOK SIX: about the qualification [of the general of the army and those of his troops and how he should handle them. In it are four chapters.
الفصل الأول: فى صفة مقدم العسكر.,Chapter One: about the qualifications of the general of the army.
قال العلماء بشأن الحرب والدربة بأموره: ينبغى أن يكون مقدم الجيش كامل العقل، ثابت القلب، تام الشجاعة، وافر اليقظة، كثير الحذر، شديد الحزم، بصيراً بأحكام الحروب ومواضع الفرص منها، عارفاً بالحيل والمكايد والخداع فيها، عالماً بتدبير العساكر وترتيب الجيوش,"The experts in the matter of war and trained in its affairs said the general of the army must be perfect of intelligence, strong of heart, full of courage, greatly vigilant, very cautious, strong in resolution; perceptive about the rules of wars and the occurrence of opportunities in them, aware of stratagems and deceptions and tricks [practiced] in them; informed about the management of armies and the organization of troops."
خبيراً بالطرق والمخارص ومناهل المياه وأحوال المراحل والمنازل، والأوقات التي يستحق فيها السير والتي يستحق فيها النزول، مجتهداً فى إدخال الأمن على عساكره، مدافعاً عن القتال بلطف الحيلة ما أمكن,"experienced [with regard to] roads and watered places and water sources, and the conditions of way-stations and camping grounds, and the times during which marching and camping are proper; painstaking about the maintenance of morale among his soldiers; disinclined to give battle through favoring stratagems whenever possible."
متقدماً فى العلم بمراتب القتال ومحاصرة الحصون والمدافعة عنها، صبوراً على المطاولة فى القتال والحصار، حسن الانصراف بعد بلوغ الغرض. وأن يكون مع ذلك عارفاً بالخيل شياتها وآلاتها والقيام بمصالحها,prepared in the science of the various stages of battle and the investment of fortresses and of repulsing [such] investment; patient about the [possible] lengthening of battle and of siege; capable about retreat after the accomplishment of the purpose [of the campaign]. In addition to these [qualifications] he should be knowledgeable about horses and their brands and their apparatus and the superintending of their needs.
وأصناف السلاح، وما يستحسن منها، وما يليق لبسه من أنواعها فى كل وقت من أوقات الحرب، مع كونه حسن السيرة، طاهر السريرة، نقى الجيب، صالح النية، سخياً ببذل المال، مرتاحاً لطلبه، مؤثراً العفو على العقوبة، والصفح على المؤاخذة.,"of the types of weapons, of that which is preferable among them and that which is suitable to be donned among their types at any given moment in war. [All this is] beside being noble of conduct, pure of heart, clean of soul, good intentioned, generous in bestowing bounty, cheerful whenever [bounty] is asked of him, preferring forgiveness to punishment, and forebearing in retaliation."
وإذا وعد وعداً أنجزه، وإذا قال قولاً فعله، وإذا عاقد على صلح أمضاه والتزمه، وإذا بدل أماناً وفى به، مع حفظ الناموس وقيام الأبهة وإظهار المهابة. فإذا اشتمل على هذه الصفات وما فى معناها كان حقيقاً بالتقدمة على الجيوش والقيام بأمر العساكر و [القيام بأمر] الحرب.,"If he makes a promise, he must fulfil it; if he says a thing, he must do it. If he makes a treaty of peace, he must carry out [its provisions] and adhere to it. If he exchanges [a pledge] of security, he must abide by it within the keeping of the law, the maintenance of pride and the manifestation of prestige. If he satisfies all these qualifications and that which is intended by them, he is worthy of the command of the troops, [and of being] entrusted with the affairs of the armies and of war."
الفصل الثانى: فى صفات الجند وأهل العسكر من الفرسان والرجالة الذين يصلحون للقاء العدو وقتاله.,"Chapter Two, about the qualities of the troops [in general] and of the men of the army in the cavalry and infantry who are suitable for meeting the enemy and engaging him in battle."
[ينبغى لمن يتصدى للخروج للقاء العدو وقتاله] من الجند أن يكون شجاعاً مقداماً، درباً بأمر الحروب مجرباً لأمورها، شديد الصبر على الغربة ومشقة الأسفار ومقاساة الأهوال، غير قلق ولا ضجر ولا متوان ولا مهمل.,"It is required of one of the army who seeks to go out to meet the enemy and engage him in battle that he be brave, dauntless, trained in the art of war, familiar with its affairs, greatly patient with [being] distant [from home] and with the hardships of marching, [capable of] withstanding dangers without anxiety or annoyance or slacking or negligence."
وأن يكون مع ذلك شديد المحبة لمن هو فى خدمته، ناصحاً له، حريصاً على نصرته، مؤثراً لحياته على حياة نفسه، قائماً بما يلزمه من الخدمة، موفياً حق مخدومه منها، قائماً من طاعته بما تحمله قدرته ويصل إليه وسعه.,"being, in addition to this, strongly attached to the person he is serving, counselling him, painstaking in assisting him, preferring his life to one’s own life, attending to that which he needs by way of service, giving him his due service, obeying him to the extent of his power and his capability."
مع كونه عارفاً بالخيول وآلاتها وطرف من البيطرة، بحيث يضع المسمار فى النعل إذا سقط منه فى الطريق، وإصلاح ما يحتاج إلى الإصلاح من ألات خيله وسلاحه حيث تدعو الضرورة إلى ذلك.,"And, too, he should be knowledgeable of horses and their apparatus and of some parts of the blacksmith’s [trade], so that he can put a nail in the hoof should one fall in the road, and [be capable of] repairing that which needs repair of the apparatus of his horse and of his weapon when necessity calls for such actions."
وإن كان فارساً بأن يكون له دربة بركوب الخيل وحركاتها فى الحرب، وما يجب على الفارس حال اللقاء من المقابلة والمقاتلة والثبات حيث [احتيج إليه الكر والفر حيث] احتيج إلى ذلك، والمراوغة والاستطراد حيث دعت الضرورة إليه.,"If he be a cavalryman, he should be trained in riding horses and in their movements in war, and in what the cavalryman needs [to know] at the time of meeting [the enemy] with regard to facing and engaging in combat and constancy should he be in need of them; and of wheeling around in battle and feinting when necessity bids them; and of evasion and renewed attack when need invites them."
وإن كان راجلا بأن يكون صبوراً على السعى على رجليه، عارفاً بمواقع الضرب والتستر منه، والمفاسدة فى ملاقاة الرجال، ومحاورة الفرسان ومدافعتها، وتشريد الخيل وتنفيرها، إلى غير ذلك من الأمور اللازمة للفارس والراجل.,"If he be an infantryman, he should not mind long marches, and be aware of the positions of attack and [how to find] cover from it, and of mutual affliction of harm by infantries, and of the chasing of cavalry, and of [how to] check them, and of [how to] scatter horses and startle them and other than these of the affairs incumbent upon the cavalryman and the infantryman."
الفصل الثالث: فيما يجب على صاحب الجيش من معرفة أصحابه.,Chapter Three: about the knowledge which the commander of the army should have about his officers.
قال أهل التجربة للحروب: ينبغى لصاحب الجيش أن يعرف ما استطاع معرفته عن أصحابه وجنده واحداً واحداً بخاصته، وما يعانيه من أنواع الحرب، وما يختص به من الشجاعة والجبن وسائر أحواله,"The men of experience in wars said that the commander of the army should know those whom he can of his officers and his army one by one, each in his particularity, and of what type of warfare he is expert, and what is particular to him of courage and cowardice and the rest of his qualities."
وأن يعرف مراتب الشجعان وما يتعاناه كل منهم فى شجاعته؛ فإن منهم الشجاع الثابت الملازم لمواقفه، المصمم [على خصمه]. ومنهم الشجاع الكرار الفرار الذى يذهب ويأتى. ومنهم الشجاع الجايل على الأقران الذى لا يجعل له خصما بعينه، بل أينما لاحت له فرصة انتهزها.,"and that he should know [a variety of] types of courageous men and what distinguishes each of them in his courage. For among them is the courageous person [who is] the steadfast one, the persevering in his post, determined against his adversary’. Among them is the courageous [person who] attacks and withdraws, he who retires and then returns [to battle]. Among them is the courageous [one] who roves among his opponents, the one who does not choose a specific adversary but who seizes an opportunity when it presents itself."
ومنهم من يجيد القتال فارساً، ومنهم الذى يجيد القتال راجلا. ومنهم الذى يجيد الضرب بالسيف، والذى يجيد الطعن بالرمح، والذى يجيد الرمى بالسهام. ومنهم الجبان الذى يتشبه بالشجعان فى زيهم، والجبان الظاهرالجبن، وغير ذلك من صفات الشجاعة والجبن.,"Among them is the one who excels in battle as a cavalryman, and the one who excels in battle as an infantryman, and the one who excels in thrusting the lance, and the one who excels in shooting arrows. And among them is the cowardly, who imitates the courageous in their external apparel; and the cowardly who is obviously cowardly, and other than these of the qualities of courage and cowardice."
فإنه إذا عرف كل واحد من هؤلاء بصفته أنزله فى الحرب منزلته، وأقامه فيما يليق إقامته فيه، فحصل على الغرض المطلوب منه. وإن كان جباناً صرفه من مواقف القتال، وعدل به عنها. وإن لم يعرف حاله فى الشجاعة والجبن لم يعرف أين يضعه ولا أي منزلة ينزله.,"Thus the commander, if he knows each one of these in his qualifications, will put him in his [proper] position in battle and will establish him where his position will be most appropriate; producing from him the desired result. If he be a coward, [the commander of the army] will dismiss him from any of the battle stations and deflect him from them; for, if he did not know his condition as to courage and cowardice, he would not know where to place him or in which post to put him."
وينبغى له أن يعرف مع ذلك أحوال سائر أهل عسكره وأرباب وظائف دولته، وما يشتمل عليه كل واحد منهم من المناقب السنية ليتعين كل واحد منهم فيما يصلح له يجعله فى الموضع الذى يستحق أن يكون فيه.,"And, along with these [considerations], it is incumbent upon [the commander of the army] to know the qualities of the rest of the people of his army and the possessors of the offices, arbdb wazd’if of his state, dawlah, and what each one of them possesses of high virtues, so that each be appointed to that for which he is [best] fitted and be placed in a position which is proper to him."
وينبغى أن يعرف ذا الرأى الصائب من أرباب دولته، فيجعله أقرب الناس إليه وأخصهم به؛ فإن الرأى شديد النفع فى أمر الحروب، بل هو مقدم على الشجاعة. وناهيك قول ابن أبى تمام الطائى: الرأى قبل شجاعة الشجعان… هو أول وهى المحل الثانى,"And he should know the possessor of sound opinion among the highly-placed of his state, arbdh dawlatihi, making him the nearest of people to him and the most privy of them to him. Verily, [correct] opinion is the strongest benefit in the affair of wars; it is even preferable to courage. Suffice it to quote Ibn Abi Tammam al-Ta’i: The men of opinion, not those of courage, are finer: Their place is prime; the others’ place is minor."
وحكى عن المهلب بن أبى صفرة، شيخ الحروب وإمامها، أنه غاب عنه رجل من أهل عسكره اسمه بيهس [فقال]: ما يسرنى أن يكون فى عسكرى ألف شجاع ويغيب عنى بيهس.,"It is told of Muhallab b. Abi Sufrah, the shaykh of wars and their imam, that a man of the people of his army, named Bayhas, departed from it. [Muhallab] said, “It does not please me that there be in my army one thousand courageous [men], should Bayhas desert me.”"
فقيل له: إنه ليس من المحل السامى من الشجاعة. فقال: نعم، ولكنه شديد الحزم، محكم العقل، فلو كان مكانه ألف شجاع لما أمنت عليهم.,"He was told that [Bayhas] was not of the highest rank in courage, and he replied, “Yes, but he is strong of resolve, clear of intelligence. Were a thousand courageous men in his place, I would not feel safe about them.”"
الفصل الرابع: فى كيفية سياسة صاحب الجيش جيشه وتدبير عسكره وما يأخذهم به.,Chapter Four: about the method [of control] to be exercised by [the commander of the army over] his army and of the management of his troops and how he should handle them.
أول ما يجب عليه من ذلك أن ينزل كل واحد منهم منزله، ويقصد به إلى منزلته اللائقة به، ويوفيه من الإكرام حقه، ويعرف له قدر كل ما فعله مما يستحسن من مثله، وأن يجارى المحسن على إحسانه، ويقابل المسئ على إسائته؛ يقيل المتنصل من الذنب عثرته.,"The first [thing] that he must do in this [matter] is to place each one of them in his [proper] place, directing [him] to a station fitted to him, rendering him his just due of honors, acquainting himself with the importance of what he has done of that which is expected of [the man’s] peers. Then [he should] reward the benefactor for his benefaction, and punish the evil-doer for his mischief, and forgive the lapse of one who seeks to be cleared of guilt."
وعليه أن يأمر جنده وأتباعه بالألفة والمعاضدة والمناصرة ونزع الغل من صدورهم [وسل الشحنا من قلوبهم]؛ فإن التآلف أدعى للنصرة، وأقرب إلى حصول الغرض.,"He should lead his army and his followers in comradeship and helpfulness and mutual assistance, extracting rancor from their breasts and drawing bitterness from their hearts. For, verily, good relations are most conducive to victory and [bring one] closer to the attainment of an objective."
وأن يمنعهم من التعرض لمن مروا به من أهل الطاعة والانقياد، وبسط اليد إلى شيء من أموالهم، والتعرض لحريتهم، ويعدهم العوض عن ذلك بما ينالوه من عدوهم إذا ظفروا به.,"And [the commander of the army] should prevent any of [his men] from molesting any who pass by [the army] of the people of obedience and submission [to the ruler], and from stretching hands to a thing of their property, and from molesting their women. And he should promise them recompense for that which they [would otherwise] have obtained from their enemy, if they triumph over him."
ومن أتى منهم ذنباً قابله عليه وأدبه بحسب ما يقتضيه ذلك الذنب، مثل أن يدل العدو على عورة أصحابه أو يطلعه على خباياهم؛ فإن الذى يفعل ذلك عدو فى الحقيقة، لأنه يطلع العدو على ما يتسلط به على أصحابه، فيكون قد بلغ بالعدو ما لم يكونوا يبلغونه لولاه.,"If one among them should commit an offense, he should be held responsible for it and have meted out to him the equal of what this offense enjoins. Among [such treasonable acts] are indicating to the enemy the weak points of one’s companions-in-arms or informing him of their concealment; for, verily, the one who docs this is an enemy in reality, because he provides the enemy with that by which he can prevail over one’s companions; and he would have conveyed to the enemy what [the enemy] would not have obtained except for him."
ومنها ما يقتضى العقوبة، مثل أن يوارى الأسير حتى يهرب، أو يصف أصحابه بالضعف، أو يخذل أصحابه عن العدو، أو يزحف بهم، فإن من يتعاطى هذه الأمور موهن لأمر الجيش المضعف لقلوب العسكر.,"Among them are [acts] deserving punishment such as hiding the captive so that he escapes or describing one’s companions in terms of [their] weakness, or betraying the men [while engaged] against the enemy, or advancing with [the enemy]. For the one who undertakes such actions is weakening the army and alarming the hearts of the men."
ومنها ما يقتضى التوبيخ والتعنيف، مثل أن يتأخر عن الموافاة يوم الحرب بغير عذر، أو يطلع على خبر من أخبار العدو ولا يبلغه لصاحب العسكر؛ فإن تأخير الخبر ساعة قد يعقب تعب سنة.,"And among them are acts deserving chiding and reproach, such as delaying one’s arrival on the day of battle without excuse, or being apprised of a report about the enemy and not forwarding it to the commander of the army. For the delay of a report by one hour may result in a year’s disaster."
ومنها ما يقتضى اللوم، مثل أن يوكل بشئ من أحوال القتال [فيخل به]، أو يخل بمصافه من غير عذر، أو يصف العدو بالقوة ونحو ذلك. ومنها ما يقتضى الإيقاظ والتنبيه خاصة، مثل أن يسلك غير طريقه، أو يقف فى غير موقفه، أو ينزل فى غير منزله.,"And among them are acts demanding reproof, such as, having been entrusted with something of the activities of the battle, to be remiss about it, or to be remiss about one’s formation without excuse, or describing the enemy as powerful, and such like. And among them are acts requiring drawing the [special] attention [of the commander of the army] to them, such as one’s travelling along any but one’s [appointed] path or standing in any but one’s own post, or camping in any but one’s [proper] area."
وبالجملة فذلك موكول إلى رأى صاحب الجيش، حيث رأى المصلحة فى الفعل فعل، وحيث رأى المصلحة فى الترك ترك. ولكل حالة حكم يختص بها.,"To sum up: these [matters] are entrusted to the judgment of the commander of the army; where prudence deems action necessary, he acts; and where it advises non-action, he complies. For each case, there is a rule special to it."
البابُ السابع: فى بيان متى يجب ملاقاة العدو وقتاله. وفيه فصلان.,BOOK SEVEN: about the explanation of when it is necessary to encounter the enemy and do battle against him. In it are two chapters.
الفصل الأول: فيما إذا كان الجيش قوياً والعدو ضعيفاً.,Chapter One: about what [must be done] if the army is strong and the enemy is weak.
وفى هذه الحالة تجب مناهضة العدو ومناجزته وغزوه فى بلاده. وقد أمر الله تعالى نبيه صلى اللله عليه وسلم بقتاله أهل الكفر [والإغلاظ عليهم]، فقال جلت قدرته: “يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ”.,"Under these circumstances, opposing the enemy, being prepared for him, and raiding him in his own country are necessary. God had commanded His Prophet to fight the unbelievers and treat them roughly, when He said, exalted be His power, ‘Struggle with the unbelievers and the hypocrites, and be thou harsh with them.”"
وأمر بقتال من جاور المسلمين من الكفار، فقال جل من قائل: “يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً”. [قال العلماء أقل ما يجب] الغزو فى هذه الحالة فى كل سنة مرة.,"And He ordained engaging those of the unbelievers who were near neighbors of the Muslims when He said, exalted be the Sayer, ‘Find the unbelievers who are near you; let them find in you a harshness.” The ,ulamaa have said that the least that has been enjoined of raiding of this type is once each year."
وقد غزا النبى صلى الله عليه وسلم ثمانى وعشرين غزوة، وفتح أكثر بلاد العرب قبل وفاته صلى الله عليه وسلم. وقاتل أبو بكر الصديق – رضى الله عنه – بعده فى خلافته أهل الردة الذين ارتدوا بعد وفاة النبى صلى الله عليه وسلم ومانعى الزكاة,"The Prophet went forth to fight, ghaza, twenty-eight times and conquered most of the country of the Arabs before his death, may God have mercy upon him and grant him peace. Abu Bakr, the Trustworthy, al-siddiq, may God have mercy upon him, fought after him, in his caliphate, the people of apostacy, al-riddah, who turned away [from Islam] after the Prophet’s death, and refused to pay the zakat."
وقال: لو منعونى عقالا كانوا يؤدونه إلى رسول الله صلى الله عليه وسلم لقاتلتهم عليه. وفتح بصرى من بلاد الشام فى خلافته [وهى أول مدينة فتحت من بلاد الشام].,"He said, “Were they to refuse a poor tax which they used to give to the Messenger of God, I would fight them for it.” He conquered Busra (Bosra) in the land of Syria in his caliphate, and it was the first city to be conquered in the land of Syria."
[وفتح عمر بن الخطاب رضى الله عنه بعده دمشق وساير بلاد الشام] وما وراء ذلك من جهة الشرق، حتى انتهى إلى خراسان [وأعمالها]. وكذلك فتحت [فى أيامه قرى من قرى الشام] ومصر وبرقة وغيرها.,"After him, ‘Umar b. al-Khattab, may God have mercy on him, conquered Damascus and the rest of the land of Syria, and beyond this to the East until his conquests reached to Khurasan and the lands adjacent to it. And, likewise, in his reign some of the cities of Syria and Egypt and Barqah and other places were conquered."
وفتح فى خلافة عثمان [رضى الله عنه] من جهة الشرق كرمان وسجستان وفارس وطبرستان وغير ذلك، ومن جهة الغرب أفريقية وهى بلاد تونس، ومن جزاير البحر قبرس. وغزا معاوية فى أيامه القسطنطينية، قاعدة ملك الروم، وضايقها.,"In the caliphate of ’Uthman, may God have mercy upon him, Kirman and Sijistan and Fars and Tabaristan to the East were conquered; and, to the West, Ifriqiyah, that is, the land of Tunis; and Cyprus among the islands of the sea. Mu‘awiyah in his reign raided Constantinople, the capital of the king of Rum, and put it under heavy siege."
وتوالت غزوات الخلفاء بعد ذلك وفتوحهم فى الدولة الأموية والدولة العباسية بعدها، حتى يقال إن المعتصم، أحد خلفاء بنى العباس، بلغه أن امرأة شريفة أسرت تعذب عند صاحب عمورية من بلاد الروم، فصاحت المرأة: وامعتصماه!,"After this, the raids of the Caliphs and their conquests succeeded one another in the days of the Ummayad power and in that of the ‘Abbasids following it. It is even said of al-Mu tasim, one of the ‘Abbasid Caliphs, that he heard a noble lady being tortured by the lord of ‘Amuriyah (Amorium), in the lands of Rum. The woman shouted, ‘O Mu’tasim!”"
فقال لها ملك عمورية: يأتي المعتصم لخلاصك إلا على أبلق. فنادى فى عسكره بركوب الخيل البلق، وخرج لخلاصها، وفى مقدمة عسكره أربعة آلاف أبلق، فخلصها وعاد.,"The lord of Amuriyah said to her, “Al-Mu’tasim cannot accomplish your deliverance except on a piebald horse, ablaq” [Al-Mu‘ta$im] directed his army to ride piebald horses, bulq. He set out to liberate her,and in the vanguard of his army [alone] there were four thousand piebald horses. He rescued her and returned [to his lands]."
وكذلك توالت الفتوح العظيمة من ملوك مصر؛ ففتح الملك الناصر صلاح الدين يوسف بن أيوب – رحمه الله تعالى – وأخوه العادل أبو بكر ما كان غلب عليه الفرنج من بلاد الشام، وهى القدس والسواحل وأنطاكية وبعض أعمال الفرات.,"Likewise the great conquests of the kings of Egypt continued [the above trend]. The Victor, al-Malik Salah ad-Din Yusuf b. Ayyub, may God have mercy upon him, [and] his brother, al-‘Adil, conquered those portions of Syria which the Franks had conquered, namely, Jerusalem and the coast land and Antakiyah, and, too, some of the regions of the Euphrates."
ثم غلب الفرنج على بعض ذلك أيضاً حتى استخلصه منهم ملوك الترك بالغزوات المتوالية من الملك الظاهر بيبرس وغيره، حتى كان آخر ما انتزع منهم من ذلك من سواحل الشام على يد أشرف بن قلاوون فى سنة [تسعين وستمائة].,Then the Franks conquered some of these again until the Turkish rulers (i.e. the Mamluks) retrieved them from [the Franks] by the continuous warfare of al-Malik al-Zahir Baybars and others [after him] until finally [the Franks] were ousted from the coastlands of Syria by the hand of al-Ashraf b. Qala’un in the year (six hundred and ninety).
الفصل الثانى: فيما إذا كان الجيش ضعيفاً والعدو قوياً.,Chapter Two: about what [must be done] if the army is weak and the enemy strong.
وفى هذه الحالة يجب التأنى وترك العجلة فى لقاء العدو، وعدم التعرض له إن أعرض، والأخذ فى أمره بالحيل والخديعة والمكيدة ما أمكن، ولا يسوغ التعرض له فى هذه الحالة ابتداء,"Under these circumstances, procrastination and the absence of haste in meeting the enemy and the eschewing of presenting one’s self to him are necessary should he appear; using in this case stratagems and tricks and deception whenever possible. Confronting him at the very outset, while he is in this condition [of strength] is not permissible."
فإنه متى تعرض له كان كمن أثار الحية من وكرها مع عجزه عن مقاومتها ودفعها، فعرض نفسه للضرر، وألقى بيده إلى التهلكة. وقد قال بعض الحكماء: خذ بالأناءة فى الحرب ما استقامت لك. [قال بعض العلماء] يعنى ما كنت على جانب من الأمن.,"To do so is comparable to one’s stirring a serpent from its lair [while] one is unarmed, in order to oppose and defeat it; thus presenting one’s self to peril and courting death by one’s own hand. Some of the learned have said, “By delaying the battle, [you] do that which benefits you”; and others say this means “as long as you are on the safe side.”"
وبالجملة فعلى المتصدى لقتال العدو أن لا يعجل إلى لقائه، وأن يقبل العافية والسلامة ما وهبت له. فقد قال النبى صلى الله عليه وسلم: لا تتمنوا لقاء العدو، واسألوا الله العافية فإنهم ينصرون كما تنصرون، فإذا لقيتموهم فاثبتوا.,"In general, the one seeking to do battle against the enemy should not move to engage him, but should accept safety and peace as long as they are granted to one. The Prophet said, “Don’t seek to encounter the enemy; rather ask safety of God. They [can] conquer just as you can conquer.” If you have met them, stand fast."
وعليه أن لا يسأم مطاولة عدوه؛ فإن فى خلال الانتظار انتهاز الفرص والظهور على أحوال العدو وخفى أمورهم. ولا يطلب الظفر باللقاء ما وجد إلى الظفر بالحيلة سبيلا,"One should not become disgusted at the procrastination of one’s enemy, for in the interval of waiting is the grasping of [possible] advantage and acquiring knowledge of the enemy’s circumstances and [that which has been] concealed of their affairs; and one does not seek victory by engaging him so long as victory can be attained through stratagems."
فإن الخروج إلى العدو يقتضى التغرير بالنفس، واستهلاك الأموال، والغربة عن البلد، ولو بظاهرها، مع ما فى ذلك من توقع تلاف النفس، وركوب الأخطار، وتحمل المشاق. وربما فعلت الحيلة ما لا يفعله الحرب على ما تقدم فى باب الخديعة والحيل.,"For going out against the enemy involves exposing one’s self to danger, and the endangering of one’s wealth, and being distant from [one’s] country, even if only to the frontiers of it. Considering what may be in this going-forth of expectation of the perishing of self and the courting of dangers and the bearing of afflictions, it may be that stratagems can do that which battle cannot, as has been mentioned in the chapter on deception and stratagems."
وعليه أن يصرف أكثر اهتمامه إلى دخول عدوه فى طاعته وانقياده إليه، حتى يكون ذلك مقدماً عنده على الغنيمة [فإن الغنيمة] العظمى عند أرباب العقول هي انقياد العدو ودخوله فى الطاعة؛ فإذا حصل ذلك فقد حصل الفوز بالمقصود.,"And one should devote most of one’s energies to bringing one’s enemy into obedience and submission to one, to the end that this will be preferable to one rather than booty. Verily, the greatest booty, according to those possessing intelligence, is the submission of the enemy and his entering into obedience. Should this occur, [one’s] aim has been accomplished."
ولو لم يكن من القنع بالطاعة إلا سلامة النفس والأموال لكان فى ذلك كفاية. وإذا بذلت له الطاعة فعليه أن يكف عن القتل وسفك الدم ما استطاع إذا وثق من عدوه بذلك؛ إذ لا فائدة من قتل الطائع، فلعل من يسلم من القتل يصير عوناً له بعد أن كان عوناً عليه.,"For if nothing were gained by obedience but security of self and property, one should cease killing and shedding blood [as soon as] one is able, if one trusts one’s enemy in this [matter]. There is no profit in killing those in obedience. Perhaps someone saved from killing will become of assistance to one after having been of assistance against one."
البابُ الثامن: فى الطلائع وترتيب أمورها وما يعتمد فى ذلك. وفيه فصلان.,BOOK EIGHT: about the scouting party and the organization of its activities and what these [activities] encompass. In it are two chapters.
الفصل الأول: فى [حقيقة الطليعة] وصفة رجالها وخيلها.,Chapter One: about the nature of the scouting party and a description of its horses and men.
أما الطليعة فإنها عبارة عن الخيالة التى تتقدم العسكر لاستطلاع الأخبار وكشفها؛ سميت بذلك الطلائع لاطلاعها على خبر العدو، وتسمى الكشافة أيضاً لكشفها الخبر.,"As for the scouting party (al-tali’ah’, pl. al-tala’i‘: used interchangeably): it is defined as a cavalry group which precedes the army for the collection and discovery of information [about the enemy]. It is so called because of its advanced gathering, itla‘, of news of the enemy. And it is also called “al-kashshafah”, because of its discovering, kashf, of news [about the enemy]."
وأما رجالها فقد قالوا إنه ينبغى أن يختار للطليعة رجال النصح [والنجدة] والمعرفة بمواقف الحروب؛ فإن النصرة متى حصلت للطليعة كانت النصرة للعسكر غالباً. ولذلك يستبشر أهل العسكر إذا حصلت النصرة لطليعته.,"As for its men: it is said that it is necessary to choose for the scouting party men of counsel and courage and wise in the experiences (affairs) of wars. For when victory is achieved by the scouting party, it is victory for the army as a whole; and, too, the men of the army rejoice if victory has fallen to the scouting party."
وينبغى أن يجعل على الطليعة مقدماً ترجع إليه وتطيعه، لأنه إذا لم يكن عليهم مقدم يرجعون إليه، يقفون عند قوله، أدركهم الخلف، وفاتت المصلحة فيما هم فيه.,"It is necessary, too, to place over the scouting party a general, al-muqaddam, to whom they have recourse and at whose word they stand fast (obey), [else] confusion will confound them, and the interest [they seek] would escape them."
وأما خيولهم فينبغى أن تكون خيولهم سوابق جيدة الظهور، سالمة الحوافر، ليس بها جماع ولا فيها حرون؛ فإن المقصود من الطليعة سرعة رد الخبر. وإذا كان فى الفرس حرن أو جماع أو نحو ذلك فوت المقصود من الطليعة.,"As for their horses: it is necessary that their horses be race-horses, sound of back, securely shod; and there be not among them a stubborn one, nor one that is sexually restive. The purpose of the scouting party is the swift dispatch of news and should there be [in the party] a stubborn or sexually restive horse, or one of like qualities, the purpose of the scouting party will not be achieved."
الفصل الثانى: فى أحكام الطليعة وما ينبغى أن يعتمد فيها.,Chapter Two: about the regulations pertaining to the scouting party and what is encompassed by these.
أول ما يجب أن يعتمد فى أمر الطليعة أن لا يكون على أحد منهم درع، ولا معه ترس؛ وأن يكون فى جعبته عشرون سهماً فما حولها، وأن لا يكون معه شيء يثقله البتة، لأن ذلك مما يمنع سرعة الخبر، وقد تقدم أن المطلوب منها سرعة الخبر.,"The first of that which must be ad hcred to in the matter of the scouting party is that none of them should have a breast-plate (or coat of mail), or shield; and that in the quiver of each there should be twenty arrows, or nearly that number. There should not be with any of them anything which might encumber him at all; because this [thing] might prevent the speedy [dispatch] of the news, and it has been pointed out that the speedy [dispatch] of the news is the purpose of [the scouting party]."
والأحسن أن يكون مسيرهم فى أرض مستوية ليس فيها غبار إن أمكن؛ لأنه أقرب لرؤية العدو، فإن احتاج الأمر إلى الصعود إلى مكان عال من جبل أو نحوه صعد وبقى البعض فى الأرض المستوية.,"It is preferable that their advance be over level ground in which, if possible, there is no dust; because [the dust] will catch the attention of the enemy. Should the matter entail ascending to a high place of a mountain or something akin to it, some should ascend while the others remain on level ground."
ولا ينتهى الطليعة فى السير إلى أكثر من ثلثى الطريق فيما بينهم وبين العدو؛ وعليهم أن لا يسرعوا إلى جهة العدو متوغلين فى جهتهم، بل يكون سيرهم بالرفق والتأنى، مع ملاحظة الكشف يميناً وشمالاً.,And the scouting party in the expedition should not proceed further than two thirds of the distance between them (i.e. the army’s encampment) and the enemy. Nor should they hasten to the vicinity of the enemy or stray too far towards their side. Rather their scouting should proceed easily and with [frequent] pauses to scout right and left.
وإن أظهر العدو هزيمة بين يدى الطليعة فلا يتبعوه؛ فإنه ربما كان هناك كمين يخرج عليهم لا سيما إذا كانت هناك هزيمة طليعة العدو فى غير جهة عسكر العدو,"the enemy should evidence rout at the hands of the scouting party, the [latter] should not follow him; for there might be [in the place to which the scouting party has followed the supposedly routed enemy] an ambush which would be sprung against them, particularly if the rout of the enemy’s scouting party happened in a place other than the vicinity of the enemy’s [main] forces."
مثل أن يكون العدو فى القبلة فتهزم طليعته إلى جهة أخرى، فإن مثل ذلك لا تفعله طليعة العدو فى الغالب الغالب إلا عند إكمان كمين لهم فى تلك الجهة. وهذا مما يقع كثيراً للطلائع، فيجب التحرز منه.,"for example, when the enemy is located to the south, and his scouting party flees in another direction. In most cases, such a thing is not done by the scouting party of the enemy except to spring an ambush against [the army’s scouting party] in the direction (i.e., of the enemy’s fleeing scouts). This is among that which has overtaken many scouting parties and caution must be taken against it."
ثم إن كانت الطليعة فارساً واحداً فقط كشف الخبر وأتى به، وإن كانت اثنين بقى واحد فى الكشف وأتى واحد بالخبر، وإن كانت ثلاثة أتى واحد بالخبر وبقى اثنان لإستبراء الكشف، وإن كانت أكثر من ذلك صرفهم المقدم عليهم بالإتيان بالخبر والبقاء فى الكشف على ما يختاره.,"Further, if the scouting party were but a single horseman, he reconnoiters and reports back. If there were two, one remains [to continue] investigating and the other reports back. Or if there were three, one carries back the information and two remain to complete the investigation. If there were more than this, the general of the scouting party details some of them to carry back the report and [others] to remain to reconnoiter, in accordance with his estimate [of the situation]."
وينبغى أن يكون الذى يرجع بالخبر من الطلائع عاقلا صدوقاً؛ وإذا أتى بالخبر وصار بحيث يرى العسكر نازلا أو سائراً خفف جرى فرسه على التدريج إلى أن يصل العسكر فيدخله برفق,"The one who returns with the report from the scouting party must be intelligent and truthful. If he returns and arrives where he can see [whether] the army is encamped or marching, he should reduce the galloping of his horse gradually until he reaches the army and enters it calmly."
ويخبر صاحب العسكر بما رأى ولا يخبر بذلك غيره. وينبغى أن يكون بين صاحب العسكر وبين الذى يأتي بالخبر إشارة يفهم بها صاحب العسكر الخبر حيث لا يسع إظهاره.,"He should inform the commander of the army about what he saw and should not reveal this to any other person. It is necessary that there be between the commander and the one who brings the report a signal (sign, token, code) by which the commander of the army would understand the news [when] the publicizing of the news is not advisable."
فقد روى أن النبى صلى الله عليه وسلم لما أرسل لكشف خبر بنى قريظة قال: إن رأيتم خبراً فأعلنوا به، وإن وجدتم عذراً فألحنوا إلى لحناً أعرف به، ولا تفتوا به أعضاد المسلمين، بمعنى لا تخبروهم بخبر يسوءهم.,"It is told of the Prophet that he sent a party] to discover the situation of the banu Qurayzah. He said, If you see something favorable [to us], reveal it; if you find something unfavorable, speak enigmatically, [and] I will understand; but don’t weaken the ranks of the Muslims”; meaning don’t inform them of anything which might upset them (prove harmful to them)."
وكذلك ينبغى لمن يأتى بالخبر إذا وقعت الإحالة بينه وبين العسكر بعدو أو نحوه أن يكون بينه وبين صاحب العسكر إشارات يفهم منها مقاصده من نزول العدو وسيره,"Likewise, it is necessary for the one carrying the news, should some obstacle occur between him and the army, which has shifted [its position] or some other change [has occurred], that there be [pre-arranged] signs between him and the commander of the army, by which the contents of his message will be understood, such as: the camping of the enemy or his marching."
[وكثرته وقلته مثل أن يكون نزوله عن فرسه إشارة لنزول العدو وسيره] إلى جهة إشارة إلى سيره لتلك الجهة، ويركض فرسه إشارة إلى غارة العدو، ونحو ذلك.,"the greatness or smallness of his numbers. Thus the man’s alighting from his horse is a sign of the enemy’s camping; and walking to one side is a sign of the [enemy’s] marching in that direction; and galloping his horse is a sign of a raid (predatory incursion) by the enemy, etc."
البابُ التاسع: فى بيان ما يجب من التحرز عند الرحيل وبيان ما يجب فعله فى حالة المسير. وفيه فصلان.,BOOK NINE: about that explanation of [matters] which require cautiousness when departing and of what must be done in the circumstances of travelling (marching). In it are two chapters.
الفصل الأول: فى التحرز عند الرحيل.,Chapter One: about cautiousness while in the process of departing.
قال أهل النظر فى أمور الحروب: على صاحب الجيش أن لا يأذن لأحد من أهل عسكره جملة فى الرحيل إلا بعد تعبئة عسكره وترتيبه، وركوب خيولهم، ولبس لامة حربهم، ووقوف المقدم على العسكر القائم بتعبئته، وترتيبه بأصحابه فى نواحي العسكر بعدتهم وسلاحهم.,"Those experienced in the affairs of wars said that the commander of the army should not permit any one of his entire army to depart until after its mobilization; its organization; the mounting of the cavalry and the donning of their coats of mail, lamat al-harb and the assignment by the general of the army, charged with its mobilization and organization, of his men to the various divisions of the army with their arms and provisions."
فإذا فعلوا ذلك أخذ الناس فى التحميل والرحيل والخيل محيطة بهم من كل جانب، حتى إذا استقلوا ساروا حينئذ بعد أن يعرف صاحب العسكر كل أمير أو قائد من أمراء عسكره وقواده والمقدمين على الطوائف وولاة الأعمال بما يفعل كل واحد منهم فى حيزة ذلك,"When they accomplish this, the men begin loading and departing, while the horses surround them on every side; until, having finished, they march at the time after the commander of the army has notified each amir or qa’id, of the amirs (Ar. pl. umara’) and qa’ids (Ar. pl. quwwad), and the generals of the various divisions, and those assigned [specific] tasks of the duties which each one of them should perform in his field."
وما هو من شأنه بحسب ما يناسب فى كل موطن وتدعو الحاجة إليه. ويختلف الحال فى الاحتراس من الرحيل باختلاف الأماكن والأوقات؛ فلا خفاء أن الرحيل فى الليل أولى بشدة الاحتراس من الرحيل فى النهار,"and of that which is his business, in accord with what is appropriate in each situation and with what is needed. The circumstances concerning being on guard during departure will vary in different places and times. It is no secret that marching at night demands stronger guarding than marching during the day."
وفى الأماكن ذات الطرق المختلفة أشد من المكان الذى ليس فيه إلا طريق واحد. وعلى صاحب العسكر أن لا يمكن أحدا من أهل عسكره يتقدم على طلائع العسكر [بحال فإنه ربما أصيب أحد ممن تقدم فىكون سبباً لطمع العدو فى العسكر].,"and [the same] for places possessing various roads [as against] those in which there is but one road. The commander of the army should not permit any one of the men of his army to precede the scouts of the army under any circumstances. It may be that the one who precedes will be hit, and this will be a reason for the boldness of the enemy towards the army."
وقد يجر ذلك إلى فساد عظيم لا يمكن تداركه؛ فإن الأمور بأوائلها.,"causing great damage which is impossible to rectify. Verily, [proper handling of] affairs is [determined] by their beginnings."
الفصل الثانى: فى بيان ما يجب فعله فى حال المسير.,Chapter Two: about the explanation of what must be done in the circumstance of marching.
أول ما يجب على صاحب الجيش أن يقدم طلائعه على عسكره لكشف خبر العدو، على ما تقدم فى الباب قبله، ثم بعد الطلائع يقيم رجلا من أهل الصرامة وصحة النظر والمعرفة بالطرقات فى جماعة من ثقات عسكره.,"The first thing that is incumbent upon the commander of the army is to [order] his scouting party to precede the army in order to reconnoiter the enemy according to what preceded in the book before [this one]. Then, after the scouting party, he should assign a man from among those possessing bravery, with keen vision and expert about roads, in the company of trusted men of his army."
ويقيم رجالا لإصلاح الطرق، وقطع الأشجار، وإقامة الجسور والقناطر على الأنهار، وإزاحة سائر ضرورات الطرق، فإن فى ذلك تسهيل [وإزالة التعب عند ازدحام العسكر]، وربما أوجبت تقصيراً فى السير أو تأخيراً عن بلوغ المقصد الذى يريده فى وقت معين.,"and assign [these] men for repairing roads and cutting trees and building bridges and barrages over rivers and attending to the rest of the necessary [activities] of roads. In so doing, he makes easier the passage of the army along the road, and removes fatigue when there is crowding of the army; for, perhaps [the bad road] would occasion a slackening in the march or a delay in arriving at the goal, which one desires in a fixed time."
ثم أول ما يقدم من عسكره مقدمة العسكر [وهى الخيالة التي تكون فى أول العسكر] وراء ذلك على الترتيب إلى الساقة، وهى آخر العسكر، على ما سيأتى بيانه فى ترتيب المصاف إن شاء الله تعالى.,"Then, the first [group] which he advances of his army is the vanguard, al-muqaddamah, of the army, and it is [composed of] the cavalry which should be in the forepart of the army and the rest of the army should be behind these, in set order, back to the saqah, and it is the rear [echelon] of the army. [This] will be according to an explanation which will be given of the arrangement of the ranks, God willing."
وعليه أن يأمر بعض طلائعه أن يجاوز المنزلة التى تنزل فيها مقدمة العسكر لكشف ما وراء المنزلة بحسب ما يقتضيه الحال، ثم يلاقيه بخبر ذلك وخبر نزول مقدمة العسكر ليكون على بصيرة من ذلك قبل وصوله إليه.,"[The commander of the army] should order some of his scouts to proceed beyond the place in which his vanguard have alighted, to discover what is beyond the place, as the situation demands. Then news of this and of the alighting of the vanguard of the army should be relayed to him, so that he will be aware of these [facts] before he reaches it."
فإن أبطأ عليه من وجهة للكشف، أو داخلته ريبة فى أمر ما هو أمامه، أرسل من يكشف ذلك وتحققه ويعيد الخبر إليه. فإن بلغه خبر يكرهه لم يظهر خوفاً ولا هلعاً؛ فإن ذلك مما يشوش قلوب عسكره.,"Should there be any procrastination about sending him the report, or should doubt enter his mind about the situation in front of him, he should dispatch someone to investigate it, ascertain its truth, and send the report to him. If a report reaches him which upsets him, he must not appear fearful or anxious, for this would trouble the hearts of his army."
وعلى صاحب الجيش أنه إذا عرض فى الطريق مضيق، أو عقبة، أو نهر، أو نحو ذلك، وقف بنفسه حتى يجوز العسكر عن آخره؛ فإنه إن لم يفعل ذلك ربما طلب كل واحد منهم تقديم نفسه على غيره، فوقعت المضايقة، وجرى الخلف بين العسكر، وأدى ذلك إلى إثارة الفتنة.,"If the commander of the army should come upon a narrow place or mountain pass or river or similar things along the line [of march], he himself must pause until the army, to the very last [man] of it, has passed [safely]. If he doesn’t do this, perhaps each one of them would demand precedence for himself over his fellows, and confusion will occur and disagreement among the army will be occasioned, leading to the stirring up of sedition."
وقد حكى عن الملك الظاهر بيبرس البندقدارى أنه لما دخل بلاد الروم وفتح قيسارية وعاد كان هو الذى يتولى أمر ذلك بنفسه، ويقف فى المضايق وتعدية الأنهار حتى يجوز الجيش واحداً واحداً.,"It was related of al-Malik al-Zahir Baybars al-Bunduqdari that, when he entered the land of Rum and conquered Qaysariyah (Caesarea) and was returning, it was he who supervised this matter himself and paused at the narrow places and at the river fordings until the army has passed one by one."
وعليه أن يوكل بساقة عسكره رجلا ممن يرجع إليه ويعمل بقوله فى جماعة من أصحابه، يحبس الجند والغلمان، ويمنع أحداً منهم من الرجوع إلى ما وراء العسكر، ولا يمكن أحداً منهم من التخلف عن العسكر,"[The commander of the army] should entrust the rear of his army to a man of those who consult him and who would carry out his orders exactly, with a group of officers. [This man] would detain the soldiers and the ghilman ising. ghulam: orderlies, royal pages), preventing any of them from retiring to the rear of the army; nor would he permit one of them to tarry behind the army."
فإنه متى رجع أحد منهم أو تخلف عن العسكر ربما أخبر عن العسكر بشئ مما اتفق فيه مما لا ينبغى إشاعته، أو يزيد فيه أو ينقص، فيزيد بذلك تشويش خواطر الناس.,"For when one of them retires or remains behind the army, he might report about the army something which happened to it, which should not be revealed; or he enlarges upon it, or diminishes it, thereby increasing the confusion of the thoughts of the people."
البابُ العاشر: فى بيان ما يجب من التحرز عند النزول والإقامة فى المنزلة. وفيه فصلان.,BOOK TEN: is about the explanation of that which is necessary of precaution while camping and [the period when the army] remains in the camp. In it are two chapters.
الفصل الأول: فى اختيار موضع المنزل.,Chapter One: about the choosing of the site for camping.
قال أهل التجربة لأمور الحرب: يجب أن تكون المنزلة التى ينزل فيها الجيش ذات ماء وعشب وغير ذلك ما يرتفق به العسكر، وأن يكون الموضع الذى يقع فيه النزول لو أراد العسكر التقدم إلى العدو أمكنه ذلك، ولو أراد التأخر عنه لمصلحة اقتضاها الحال أمكنه ذلك.,"Men of experience in the affairs of war said that the place in which the army alights must possess water and pasturage and firewood and other things upon which the [sustenance of the] army depends. And the place in which the camping occurs should be such that, should the army desire to advance [to meet] the enemy, this would be possible; and should it desire to delay [engaging] him, out of prudence, should circumstances require it this, too, would be possible."
ويجتهد أن يسند ظهور أصحابه إلى الجبال، أو التلال، أو الأنهار، وما أشبه ذلك، مما يؤمن سرعة التطرق والكمن والبيات من العدو؛ فإن لم يجد خلف عسكره جبلا ولا تلا ولا نهراً، ولا غير ذلك مما يقى ظهره أقام خلف العسكر نظارة كالطلائع,"[The commander of the army] should strive to place the rear [echelons] of his cohorts against mountains or hills or rivers or that which is equivalent to these, to insure against sudden incursions and ambushes and night raids on the part of the enemy. If he cannot find, behind his army, a mountain or a hill or a river or anything which will afford protection to its rear, he should post behind his army [a group of] watchers comparable to the scouting parties."
ينظرون ما يأتى من خلفه ليأمن هجوم العدو عليه بغتة، وذلك أن العدو إن أتى مواجهة واجهه أهل العسكر باللقاء بالسلاح، ودافعوه بما تصل إليه طاقتهم من الدفاع. وأما إذا أتى من جهة ظهر العسكر فإن لم يكن هناك ما يحفظ ظهره ربما هجم العدو على العسكر على حين غفلة منه.,"observing what takes place behind [the army] so as to be secure from surprise attacks by the enemy against [his camp]. This is done because, should the enemy attempt to confront [the army while it is encamped], it ensures the men of the army’s [being prepared] to march to engage him, armed to repel him with that which their resources provide of defense. But should [his attack] be upon the rear of the army, and should there be nothing there to protect the rear, perhaps the enemy will attack the army at a time of negligence about him."
الفصل الثانى: فى ترتيب العسكر فى المنزلة وما يجب من الاحتراز فيها.,Chapter Two: about the arrangement of the army in the camp and that which requires caution in [this matter].
أما ترتيب العسكر فى المنزلة فيجب أولا أن يكون نزول العسكر بترتيب صحيح، لكل أحد من الأمراء وأرباب الوظائف منزلة معروفة فى جهة من جهات منزل صاحب العسكر,"As for the arrangement of the army in the camp: it is necessary first that the alighting of the army be according to a strict arrangement. To each one of the amirs and important functionaries, arbab al-waza’if, a specific place must be assigned within the camp of the commander of the amty."
لأنه إذا كان لكل رئيس موضع معروف، ودعت الضرورة إلى طلبه وهان وجوده، ولو شردت دابة من دواب واحد منهم وعرفت بوسمها هان عودها إليه. وأما الاحتراز فى المنزلة إذا خيف هجوم العدو فينبغى إذا أخذ كل واحد من العسكر منزلة,"for, if each officer, ra’w, [were assigned] a specific place, the need to consult with him could be accomplished more readily and locating him would be made easy. Were a single one of the beasts to stray, and its brand were known, its return to [its owner] would be hastened. As for caution in [the matter of] the camp: if there is fear of an attack by the enemy, it is necessary, when each one of the army has [been assigned and] takes [his] station [within the camp]."
أن يحتفروا خندقاً مستديراً على العسكر، ويجعل له بابان، أو أكثر من ذلك، إن كان العسكر كثيراً. ويقف الرماة والفرسان على أبواب الخندق على أتم أهبة. وقد كان أصحاب العساكر فى الأزمنة السالفة إذا نزلوا منزلا نثروا خارج الخندق حسك الحديد المعروفة الآن بالزقازيق,"that they dig a trench around the army [camp],putting upon it two entranceways, or more if the army is a large one. Archers and cavalrymen should be posted at the entranceways of the trench, ready [against any attack]. Commanders of armies in by-gone times, when they alighted for camping, used to equip the outer reach of the moat with iron-tipped poles, known now as al-zaqaziq."
وهو حديد له شوكات كيف وضع على الأرض قامت له شوكة منه ليكون ذلك كالسور على العسكر؛ لأنه متى دهمهم العدو دخلت تلك الشوكات فى حوافر الخيل وأرجل الرجالة فيمنعهم الحركة.,"The iron on each stave was pointed so that no matter how it was thrown on the earth one of its points projected from it. In this way, it was like a wall for the army. because, should the enemy attack it, the points entered the hooves of the horses and the feet of the infantry, impeding their movement."
وإذا كان العسكر نازلا منزلة فعلى صاحب العسكر أن يبعث الطلائع من عسكره نهاراً فى الطرق والمواضع المخوفة، ويقيم خيالة خارجاً عن عسكره على المستشرفات والمضايق من أبواب العسكر إلى غروب الشمس.,"When the army has alighted [and] made camp, the commander of the army should dispatch scouts from his army by day into the roads and dangerous places and establish a cavalry group beyond his army in high places and at the narrow passes about the entranceways to the army until sunset."
فإذا دخل الليل أقام غيرهم مقامهم حتى تطلع الشمس. وقد استحسنوا أن يجعل فى الليل خيالة من وراء الجيوش غير بعيد، يرفعون أصواتهم بالتهليل والتكبير لإيقاظ العسكر وطلب النصرة من الله تعالى، وهذه الخيالة تسمى الدراجة.,"When night descends, others should be established in their place until sunrise. [The experts] thought it desirable to post by night a cavalry group behind the troops, close by, who would raise their voices in the tahlil (‘‘There is no god but God”) and the takbir (“God is greatest”) to awaken the army and petition victory from God. This cavalry group is called al-darrajah."
وأن يجعل وراء هؤلاء على نصف شوط عسسا يدورون بالعسكر وهم سكوت ليدركوا من هو مختف أو كامن من المكيدة يكيدها لا بأس حينئذ بإكمان الكمائن خارج العسس والحرس، وإيقاد النيران فى جميع نواحى العسكر لإرهاب العدو[على البعد] والإطلاع عليهم بظهور النور أن يقربوا.,"[Other] guards should be placed beyond these a. a distance of half a shawl who would ride all around the army quietly, so that they might discover anyone hidden or lying in ambush to perpetrate a trick. Thus, it would not be objectionable aj. this time to set up an ambush beyond the watch and the guards, and to light fires on every side of the army, to frighten the enemy from afar and [by the fires] to expose [themselves] to [the patrol] by the clearness of light if they drew near."
وإن اتفق أن العدو طرقهم ليلا من جهة من جهات العسكر خرج عليهم الكمين، وتلقاهم الخيالة والحرس الذين هم خارج العسكر، ليصير العدو الذى طرقهم محصوراً بين العسكر وبين الذين خرجوا عليه.,"Should it happen that the enemy approaches by night from one of the sides of the army, the ambush would be sprung upon them, and the cavalry group and watch, who are outside the army, would engage them. Thus the enemy, who had approached them, would be hemmed in between the army and those who went cut to engage [them]."
وعلى أهل العسكر فى هذه الحالة أن يلزموا أماكنهم، ولا يخرج واحد منهم عن مكانه ما استطاع، ولا يتكلم منهم أحد إلا أهل الجهة التى جاء العدو منها؛ فإنهم يكبرون ثلاث تكبيرات متواليات عند مجيئ العدو.,"The men of the army in this case should be kept in their places and not one of them should leave his place, as long as this is feasible; and no one of them should speak, except the men on the side from which the enemy has come. These men should utter three takbirs, one after the other, during the approach of the enemy."
وليعلم أن العدو قد أتى من جانبهم ؛ فإن ترك العدو ذلك الجانب وجاء من جانب آخر، أو أتى إلى الجانب الآخر طائفة من العدو غير الأولى كبر أهل تلك الناحية أيضاً ليميل القوم إليهم.,"so that it will be known that the enemy has approached from their direction. If the enemy abandons that quarter and approaches from another, or a party of the enemy other than the first reaches the other side, the men on that side also should raise the cry in order to arouse the rest of the army to support them."
البابُ الحادى عشر: فى بيان متى يجب تعبئة العساكر وترتيبها وما يجب من التعبئة حينئذ. وفيه فصلان.,"BOOK ELEVEN: about the explanation of when mobilizing and arranging the troops necessary, and what is required in the matter of mobilizing at this time. In it are two chapters."
الفصل الأول: فى بيان متى يجب تعبئة العساكر وترتيبها.,Chapter One: about the explanation of when the mobilizing of the troops and their arrangement is necessary.
قال أهل الدربة بالحرب والتجربة لوقائعه: ينبغى لأهل العسكر إذا توجهوا إلى عدوهم أن يكونوا فى مسيرهم ونزولهم على تعبئة، وأنه يجب التعبئة فى حال الأمن كما يجب فى حال الخوف، إلا إذا توجب الضرورة ترك ذلك، وأنه لا يترك ذلك ما استطاع.,"Men accustomed to war and experienced about its events said that the men of the army, if they are to engage their enemy, should be, both in their marching and camping, mobilized [in proper ranks] and that this mobilization is [as] necessary in a state of security as it is in the state of danger, unless necessity requires the abandoning of this [ranking]; and that this [mobilization] should be maintained as long as possible."
وقد حكى عن بعض أهل الحزم أنه توجه من الشام إلى الشرق يريد المحاربة، فخندق فى أول منزل نزله [من الشام] مع توفية التعبئة حقها، ولم يزل يفعل ذلك إلى أن بلغ موضع قصده، وظفر بعدوه. وقد ذكر أن هذه كانت حال المهلب بن أبى صفرة، شيخ الحروب وإمامها.,"It has been recounted about one of the men of resolution that he headed out of Syria towards the East, seeking battle. He made a trench about the first place in which he alighted beyond Syria, with proper mobilization, [his troops drawn up] correctly. This he continued doing until he reached the place of his destination and conquered his enemy. It has been reported that this was the practice of Muhallab b. Abi Sufrah, the shaykh of wars and their imam."
وذهب آخرون إلى أن التعبئة إنما تكون إذا كان [من العدو] على مسافة قريبة بعضهم بخمس مراحل، وكان [المراد أنه] حينئذ يجب دلك ويتأكد الحال فيه.,"Others maintain that the mobilization should be maintained only when the enemy is a short distance away. Some of these estimate this [distance] at five stages, marahil (i.e., about five days’ march). The import of this is that only then is [ranking for battle] necessary and [only then] could the [general battle] circumstances be verified."
وبالجملة فإنه يجب أن يكون مستظهراً فى حال سيره ونزوله وإقامته، آخذاً أهبته فى جميع الأوقات . فإنه متى أخل بالتأهب [أو فوته] كان قد عرض نفسه من الحوادث لما لعله لا يستطيع تداركه.,"In general, it is required that there be readiness during the marching and alighting and establishment [of camp]; [that there be] a ready taking to arms at all times; for, when it (i.e., the army) is remiss about preparation, or ignores it, [the army] might expose itself to events that it is not able to handle."
الفصل الثانى: فى بيان [ما يجب من] التعبئة حينئذ.,Chapter Two: about the explanation of what is required of mobilizing at this time.
قال العلماء بأمور الحرب وأحوالها: إذا كان المحارب على مسافة قريبة من عدوه فلا يسير إلا فى مقدمة وميمنة وميسرة، وساقة قد شهروا الأسلحة ونشروا البنود والأعلام ، [وقد عرف] كل منهم مركزه وموضعه من العسكر، سائرين تحت ألويتهم,"The experts in the affairs of war and its conditions said that if the warrior (i.e., the commander of the army) is not far distant from his enemy, he should not march except in [the condition of having] a vanguard, muqaddamah, a right flank, maysarah, and a left flank, may-manah, and a rearguard, saqah’, [all] with unsheathed weapons, their standards and banners unfurled, so that each one of them can be sure about his station and position within the army, and marching under their [various] ensigns."
قد أخذوا أهبة القتال واستعدوا للقاء العدو، وعارفين مواضعهم فى سيرهم ومعسكرهم. ويكون رحيلهم ونزولهم على راياتهم وأعلامهم، وفى مراكزهم. وقد عرف كل قائد أو أمير منهم أصحابه مواقفهم من الميمنة والميسرة والقلب والساقة والطليعة,"They should take their battle arms and ready themselves for meeting the enemy, aware of their positions in their marching and their camping, and be in their going forth and settling down according to their banners and flags and in their [proper] stations. Each qa’id or amir should know his men, adhering to positions on the right or left flank or center or rear-guard or scouting party."
لازمين لها [غير مخلين بما استنجدوا له ولا متهاونين بما ندبوا إليه حتى يكون العساكر] فى كل منهم يصل إليه ومسافة تجتازها كأنها عسكر واحد فى اجتماعها على العدو، وأخذها بالحزم، ومسيرها تحت راياتها، ونزولها فى مراكزها، ومعرفتها مواضعها.,"seeing that they are not remiss about what they are called upon to do, nor negligent about that with which they have been entrusted; so that the troops will be in every place they reach and in each distance they cover like a single army in their [possible] joint action against the enemy. [The officer] should handle [his men] with firmness, seeing that their marching is under their [proper] banners, and their alighting is in their [proper] stations, and that they know their positions."
البابُ الثانى عشر: فى بيان كيفية التعبئة عند الخوف فى المسير وحفظ خزائن الأموال. وفيه فصلان.,BOOK TWELVE: about the explanation of the method of mobilizing while threatened in marching and the protection of the treasuries. In it are two chapters.
الفصل الأول: فى بيان كيفية التعبئة عند الخوف فى المسير.,Chapter One: is about the explanation of the method of mobilizing when threatened in marching.
قال أهل المعرفة بتدبير الحروب: إذا عرض للعسكر خوف فى المسير فإن الخوف قدام العسكر جعل نصف المسيرة قدام الصفوف فى السير، ونصف الميمنة على أثرها، ثم القلب على أثرها، ثم نصف الميسرة على أثر ذلك، ثم نصف الميمنة على أثر ذلك.,"Men knowledgeable about the management of wars said: when a threat [of attack] while marching becomes evident to the commander of the army and the threat [comes from] in front of the army, he should place half of the left flank in front of the ranks in the march, and half the right flank in its tracks, then the center after it, then half of the left flank after [the center], and half of the right flank in the rear of it."
وإن كان الخوف من جهة الميمنة جعل سير الميمنة أمام الصفوف، ثم القلب، ثم الميسرة. وإن كان الخوف من جهة الميسرة جعل سير الميسرة أمام الصفوف، ثم القلب، ثم الميمنة.,"If the threat be from the side of the right flank, he should place the march of the right flank in front of the ranks, then the center, then the left flank. If the threat be from the side of the left flank, he should place the march of the left flank in front of the ranks, then the center, then the right flank."
وإن كان الخوف مجهولا لم تعرف جهته بث الطلائع وجند الكشف فى نواحى جهات العسكر، والناس على مراتبهم ومراكزهم، ويكون صاحب الجيش فى وسط القلب.,"Should the threat be “unknown” (i.e., the direction from which it will be launched is not known), he should scatter scouting parties and horsemen on all sides of the army, and muster the men according to their [battle] ranks and stations. The commander of the army should be in the middle of the center [section of the army]."
الفصل الثانى: فى حفظ خزائن الأموال والأثقال.,Chapter Two: about the protection of the treasuries and the baggage.
أما الخزائن فقالوا: ينبغى لصاحب العسكر أن يوكل بخزائنه رجلا ناصحاً أميناً، ومعه جمع من الخيالة تسير بسير الخزائن، وتنزل بنزولها، تكون حولها فى السير والنزول لحفظها من طوارق العدو، وصونها عن قرب أهل الخيانة.,"As for the treasuries: [the experts] said that the commander of the army should deputize [to guard] his treasuries a man who is a wise counsellor and trustworthy, and [assign to] him a group of cavalry who will accompany the transport of his treasuries, alighting when they are put down, surrounding them in marching and alighting, in order to protect them from the depradations of the enemy, and to guard them from the approach of treacherous men."
ويأمر عامة الجند والجيش بالتنحية عنها، والمجانبة لها فى المسير والمنزل، إلا من استخلصه لذلك، وأهامه له. فإنه إذا لم يكن للخزائن من هو موكل بها من أهل الحفظ لها، والذب عنها، والقوة على من أراد نهبها,"He should order all the troops to keep away from them and to maintain distance from them while marching and alighting, except those who are selected for this [duty] and assigned to it. If there is no one deputized for the treasuries from among the people who would preserve them and overpower those who wish to plunder them."
ربما طرقها العدو أو أسرع الجند إليها، وتداعوا نحوها حتى يكاد يترامى ذلك بهم إلى انتهاب العسكر ثوران الفتنة. فإن أهل الفتن، وسيئى السيرة، ومن همته الشرك كثير، ومسارعتهم إلى الخير بعيدة.,"perhaps the enemy will come upon them or the soldiery will hasten towards them and fall upon them, leading to the plunder of the army and the incitement to discord. Verily, the people of discord and those evilly disposed and those inclining towards infidelity are many and their haste towards doing good is far-fetched."
البابُ الثالِث عشر: فى بيان كيفية بيات العدو إذا لاحت فرصة. وفيه فصلان.,BOOK THIRTEEN: about the description of the method of night attack on the enemy if the opportunity appears. In it are two chapters.
الفصل الأول: فى بيان الوقت الذى يحسن أن يبيت فيه العدو وصفة الرجال الذين يصلحوا لذلك.,Chapter One: about the description of the time in which it is propitious to attack the enemy by night and a description of the men who are best fitted for this [action].
أما الوقت الذى يحسن أن يبيت العدو فيه فىنبغى أن يتحرى لذلك الليلة المظلمة وليلة الربح؛ وإن كان ذلك عند حصول دوى أو خرير ماء ليمنع حس الطارق الذى يطرق العدو فهو أحسن.,"As for the time in which it is propitious to attack the enemy by night: it is necessary to select for this the dark night and the windy night. If this be done during the rustling [of the wind] or the dripping of [rain] water, so as to prevent the discovery of the night prowler who is attacking the enemy, it is better."
ثم إن كان العدو الذى يريد بياته كثيراً دهمهم نصف الليل ليكون الوقت متسعاً لما يريده من البيات، وإن كان قليلا اختار له وجه الصبح لقرب الأسفار [وظهورهم بطلوع الصبح]، فيأخذهم العسكر.,"Further, if the enemy whom one wishes to raid by night were large [in size and numbers], one chooses for [the raid] that part of the morning nearest to dawn, while they (i.e., the enemy) are arising at break of day; then the army will take them."
وقد مدح الله تعالى الخيل بالإغارة [فى الصبح] بقوله: “وَالْعَادِيَاتِ ضَبْحًا، فَالْمُورِيَاتِ قَدْحًا، فَالْمُغِيرَاتِ صُبْحًا”. وأما الرجال الذين يصلحون لذلك فقد ذكروا أن الذين يختارون للبيات صنفان,"God has praised the steeds for attacking swiftly in the morning in His saying: “By the snorting chargers, by the strikers of fire, by the dawn-raiders blazing a trail of dust”. As for the men who are best fitted for this: [the experts] have reported that those who are chosen for night raiding should be of two types."
الصنف الأول أهل التجارب للحرب والثبات، لأنهم الذين ينتفع بهم فى ذلك المقام، لأنه لا ينتفع حينئذ [إلا بمن] علم منه الثبات والصبر لمصادمة الأبطال فى مضيق الأوقات. والصنف الثانى من يكون مطيعاً لمن هو أعلم منه بذلك,"The first type are men of experience in wars and resolute, because they are those by whom the job is most profitably carried out, since it cannot be executed profitably at that time except by those who are known for resolution and patience in combating warriors in straitened times. The second type are those who are submissive to one who knows more about this [type of operation]."
لأنه يصير كالآلة للعارف بالحرب، فينتفع به كما ينتفع بآلات الحرب من سيف ورمح ونحوهما. ولكن لابد مع الطاعة من وصف الشجاعة والصبر والجلد والتحمل لما ينوب، وإلا فالجبان ضرره فى هذا الموضع أكثر من [نفعه].,"because they become like a tool to the one knowledgeable about war, used profitably by him as an instrument of war, as the sword or spear or other weapons are used. But they must have in addition to obedience the qualities of bravery and patience and firmness and endurance of that for which they are delegated. Yea, the harm of the cowardly in this place is greater than his usefulness."
الفصل الثانى: فى كيفية البيات.,Chapter Two: about the method of night raiding.
قد استحسن أهل الدربة بالحرب أنه إذا أراد بيات العدو، وهجمت فرقة من العسكر قاصدة وسط العدو، ويحيط الباقون بهم، ثم تصبح الفرقة التى قصدت إلى وسط العدو، فإنهم إذا صاحوا فى وسطهم على حين غفلة أخذتهم الدهشة والذعر,"Men, practiced in war, have deemed it advisable, should one desire to raid the enemy by night, to have a group of the army attack by aiming at the middle of the enemy’s [formation], while the remainder [of the army] covers them. Then the group which had aimed at the middle of the enemy should shout; for, if they shout in their midst at a time [when the enemy is] unaware [of the raiders’ presence], confusion and ruin will overtake the enemy."
فإذا طلبوا أطراف عسكرهم وجدوا باقى العسكر الذى بينهم قد أحاط بهم، ويأخذ الذين هم خارج العسكر فى الرمى عليهم بالنشاب من الخارج؛ فإن لذلك فى الليل والظلمة أثر عظيم فى المحاربة.,"And should the latter seek to use the extremities of their army, they will find that the remainder of the [attacking] army between them [and their middle components] have surrounded them and taken those who are outside [the regular formation] by shooting arrows at them from beyond [the formation]; for, this action, carried out in the night and in great darkness, has a great effect on the combatants."
وإن استطاعوا أن يعقروا دواب عسكر العدو ويجرحوها بالرماح بعد أن يقطعوا أرسانها وشكلها فعلوا ذلك؛ فإنها إذا أطلقت من الشكل والأرسان وأصابها الحديد جالت فى العسكر لما نالها من الألم، مع ما يحصل لها من هول الأصوات وإزعاجها.,"And if they (i.e., the raiding party) are able to hamstring the beasts of the enemy’s army and wound them with spears, having [already] cut their halters and shackles, they should do this; for, if their halters and shackles are cut, and steel [weapons] smite them, they will run amok about [the enemy’s] army, because of the pain visited upon them, besides being terrified and startled by the loud voices."
مما يستحسن فى ذلك أن القوم الذين يبيتون العدو إذا خالطوهم لا يثبتون فى مكان واحد، بل يكثرون الجولان فيه؛ فإنه أشد إرعاباً وأعظم نكاية، وأوهن للعدو. ومن اللازم أن يجعل لهم علامة فيما بينهم يتنادون بها مثل فرج الله أو نصر الله، وما شاكل ذلك [ليمتازوا] [عن العدو بذلك].,"It is advised in this matter that the group which is attacking the enemy by night, when they fall upon the enemy, should not confine themselves to a single place but should increase their movements within [the enemy formation]; for [such movements] magnify the terror, greatly increase the injuries and the [consequent] weakening of the enemy. Further, it is necessary that they be given a battle cry which they shout to one another, such as “May God gladden”, or “May God grant victory”, or similar cries, in order that they may be distinguished from the enemy."
البابُ الرابع عشر: فى اختيار موضع المصاف للقتال وزمانه. وفيه فصلان.,BOOK FOURTEEN: about the selection of positions of the battle- rankings and the time [to carry this out]. In it are two chapters.
الفصل الأول: فى اختيار موضع المصاف.,Chapter One: about the selection of position of the rankings.
قد استحسنوا أن يكون موضع المصاف للقتال بحيث يسند أهل العسكر ظهورهم فى مصاف القتال إلى جبل [أو نهر أو تل]، بحيث يأمنوا هجوم العدو عليهم من ظهورهم، وخروج الكمين من ورائهم [كما تقدم فى النزول فى الطريق] على ما تقدم بيانه فى الباب العاشر.,"[The experts] have preferred that the position of the battle-rankings be such that the men of the army, ranked for battle, will have their backs against a mountain or river or hill; so that, with respect to their backs they will be secure from an attack by the enemy against them, and [from] the springing of an ambush behind them; [rankings] similar to those which preceded about the [army’s] camping while en route [to battle] according to the explanation which was given in Book Ten."
فإن لم يتيهأ له شئ من ذلك احتفر الخنادق، واستظهر بأكمان الكمائن من خلف عسكره، لتخرج الكمائن على العدو إن قصد ظهر عسكره. وعليه أن يحرص أن يكون موضع قلب العسكر على جبل أو شرف مرتفع صلب ليس فيه غبار,"Should nothing like this be available, [the commander of the army] digs trenches and fortifies himself by setting up ambushes to spring against the enemy, should he be moving against the rear of the army. [The commander of the army] should see to it that the position of the center of the army is on a mountain or on a solid, raised place in which there is no dust."
وصاحب العسكر فى وسطهم ليشرف على العسكرين، ويعاين ما يدبره فى أصحابه وعدوه من انتهاز فرصة، وسد خلل، وغير ذلك.,"The commander of the army should be in the middle of them (i.e., the center group of the army), in order to be raised above the two armies and to see what takes place in his cohorts and the enemy’s by way of lucky opportunities and the plugging of gaps and such matters."
فإن لم يجد إلا منخفضاً من الأرض لا يرى منه العسكرين، ولم يكن من اللقاء بد، فعليه أن يخلف فى القلب نائباً من أهل الدربة فى الحرب والثبات وحسن التدبير، ويمضى فى حماية إلى الميمنة مما يلى جناح القلب.,"If he finds nothing but a depressed area in which he cannot see the two armies. and if the engagement is unavoidable, he should leave behind in the center formation as deputy one experienced in war, resolute, and skilled in the management [of troops], while he passes on, under protection to the right flank which is adjacent to the center wing."
فإن وجد هناك مستشرفاً أشرف منه، وإن لم يجد هناك [مستشرفاً وطلبه] فى ناحية الميسرة. فإن لم يجد وأمكن أن ينصب له فى القلب شئ يعلو عليه ليشرف منه على العسكرين فعل.,"Should he find there a raised place, he should ascend it; if he does not find one there, he seeks it on the left flank. If he cannot find one [anywhere], he should, if possible, erect in the center something upon which he can stand, so that he can overlook the two armies from [its height]."
الفصل الثانى: فى اختيار وقت المصاف.,Chapter Two: about the choice of the time for [battle] ranking.
يجب على صاحب العسكر أن يجتهد أن يكون مصافه فى وقت يكون الشمس أو الريح فيه من وراء ظهر عسكره. أما استدبار الشمس فلأنه إذا استقبلها وقع شعاعها على السلاح المصقول من السيوف والخوذ وغيرها,"The commander of the army should strive to effect the ranking at a time when the sun and wind are coming from behind the rear of his army. As for having the sun come from behind: this is done because, if it comes from in front, its rays fall upon the burnished blades of the swords and [upon] the helmets and other [metallic paraphernalia of battle]."
فيلحق شعاعها الأعين، فتكل الأبصار عن النظر، وربما أثر فى بعضها ذهاب البصر بالكلية. وأما استدبار الريح ليسلم مما يلقيه الريح فى العيون من التراب والرمل، فإنه متى سفت الريح التراب والرمل فى الأعين دعى ذلك إلى إطباق الجفون مما يصيبها من ذلك.,"And [too] its rays reach the eyes ,dimming the sight; causing, perhaps, the total deprivation of sight of some of [the men]. As for having the wind come from behind: it is so that the [warrior] will be protected from what the wind throws in the eyes of dust and sand; for, when the wind raises the dust and sand to the eyes, this induces the lowering of the eyelids against what threatens [the eyes]."
وقد نهى عن إطباق الجفون فى الحرب عند اللقاء، ولو أنه يرى السلاح يكاد يدخل فى عينه، لأن بإطباق الجفون يصير المقاتل كأنه أعمى، والأعمى لا نفع له فى الحرب. فإن لم يمكنه استدبار الريح جعل مجراها فى طرف ميمنة إلى ميسرة عدوه,"It has been deemed foolhardy to lower the eyelids in war, [particularly] while engaged in battle, even though one were to see the sword almost enter one’s eye; because, by lowering the eyelids, the warrior would become [comparable] to one who is blinded, and the blind man is useless in war. If it is not possible to have the wind come from the rear, its approach should be such that it sweeps in from the end of one’s right flank towards the left flank of the enemy."
ليقع [اشتراك عسكر العدو] مع عسكره فى ضررها فيناله مثل ما ينال أهل عسكره، فإن يمكنه ذلك حرض على انحرافها ما استطاع ليأخذ العدو منها بنصيبه. فإن لم يمكنه ذلك، وألح العدو فى طلب القتال فى ذلك الوقت,"thereby occasioning the sharing by the enemy’s army with one’s own of the [wind’s] detriment. Thus he sustains [of disadvantage] the like of that which is sustained by the men of one’s own army. If it prove possible, [the commander of the army] should so maneuver that the wind will come from a direction such that the enemy takes [of the wind’s disadvantageous direction] his full share. If it is not possible and the enemy persists in seeking battle at this time."
أو تغيرت الريح وهو فى المصاف، أما الفرسان بالنزول عن خيلهم وقتالهم رجالة متزاحمين كأنهم رجل واحد؛ فإن إصابة الريح للفرسان أشد من إصابتها للرجالة لارتفاع الفارس عن الأرض وانخفاض الراجل بوقوفه عليها.,"or if the wind changes while he is in formation, the commander, apropos of the rankings, should order the cavalry to dismount from their horses, and fight as infantry, crowded together as though they were one man; for the wind’s pressure against the cavalry is stronger than its pressure against the infantry, because of the cavalryman’s eminence about the ground, and the infantryman’s lowness” through standing upon it."
البابُ الخامِسُ عشر: فى بيان إكمان الكمائن وتدبير أمورها. وفيه فصلان.,"BOOK FIFTEEN, about the explanation of the setting up of ambushers and the management of their affairs. In it are two chapters."
الفصل الأول: فى ذكر صفة رجال الكمين وخيله والمكان الذى يكمنون فيه.,"Chapter One: about the account of the qualities of the men of the ambush, and of the horses for it, and the place in which to spring the ambush."
أما الرجالة فينبغى [أن يكونوا أشجع] فرسان العسكر، وأدربهم بالحرب، وأعرفهم بالتجارب؛ فإنهم ينفردون عن العسكر، ويكونون فى مكان ليس له فيه من يعينهم ولا ينجدهم من أهل العسكر لبعدهم [عنهم. ويتعين] مع ذلك أن يكون عليه مقدماً عارفاً بأمور الحرب، درباً بمحاربها,"As for the men of it: it is necessary that they be among the most courageous of the cavalrymen of the army, the most experienced in war, the most adept in exploits; for they will be isolated from the army and will be in a place in which none of the men of the army can help them, or relieve them, because of their distance from them. Besides this, [the commander of the army] must place over them an officer who is knowledgeable of the affairs of wars, experienced in their battles."
عالماً بأحوال الأماكن الصالحة للاختفاء، ليكون ذلك أعون لحصول الغرض من أمر الكمين فى اختفائه حيث يجب الاختفاء، وظهوره حيث يقتضى الظهور. وأما خيلهم فيتعين أن تكون ثابتة الحوافر، سالمة الظهور، عرية عن الحرن والجماع، على ما تقدم فى خيل الطلائع,"expert about the proper places for concealment; for this will be more helpful in the accomplishment of the aim of the ambush relative to its concealment, when concealment is called for, and its springing forth when this is ordained. As for its horses: it is necessary that they be firm-footed, sound of back, free of stubborness and sexual restiveness, according to what has preceded about the horses for the scouting party."
وأن لا يكون فيها من الخلق ما يستدل به عليهم حال أكمانهم من الصهيل ونحوه. [وينبغى أن تكون] خيولهم كلها ذكوراً أو كلها إناثاً؛ فإن اجتماع ذكور الخيول وإناثها ربما أوجب إثارة جلبة من صهيل الخيل أو صياحها,"And there should not be in their temperament anything by which they can be recognized during the time of ambush, such as neighing or the like. It is imperative that their horses be all stallions or all mares; for, if stallions and mares are grouped together in the same party, it may prove a clear evidence [of the party’s presence] by their neighing or snorting."
فيؤدى ذلك إلى العلم بالكمين، وربما جر إلى حصول الضرر بجميع العساكر. وبالجملة فكل أمر يظهر به ما يروم صاحب الكمين ستره فإنه يتعين تركه.,"thus giving [the enemy] knowledge of the ambush, and perhaps this will lead to the visiting of injury upon all of the army. In general, the commander of the ambush should remove anything which would reveal that which he wants to conceal."
وأما الموضع الذى يكمنون فيه فإنه يجب أن يكون خفياً مستتراً، وأن يكون مما يحتمل الإقامة فيه إذا دعت الحاجة إلى طول الإقامة، بأن يكون فيه الماء والمرعى وسائر ما يحتاج إليه أهل الكمين بحسب الإمكان.,"As for the place in which to conceal the ambushers: it is necessary that it be secret, hidden and that establishment in it be bearable if the need calls for long standing; and that there be in it water and pasturage and the rest of what the men of the ambushing party need, as far as possible."
الفصل الثانى: فى تدبير أمور الكمائن.,Chapter Two: about the management of the affairs of the ambushers.
أول ما يتعين على أهل الكمين أنهم يقيمون لهم ديدبانا يطلع على أخبار العدو ومتجددات أمور العسكر، ويعرفهم بذلك. ويجب أن يكون ذلك الديدبان ممن يوثق به ويتحقق نصيحته؛ فإنه إذا كان بخلاف ذلك ربما مال إلى العدو، فدل على الكمين، فأخذوا بدلالته.,"The first thing incumbent upon the men of the ambushing party is that they establish for themselves a watchman, dayduban, to scout for news of the enemy and the latest [situation] in the affairs of the army and acquaint them about them. It is necessary that this watchman be one of those who are trustworthy and whose counsel has been proven. For, if he were of the opposite stripe, he might incline towards the enemy and reveal the ambush and they would be taken at his indication [of the place]."
وعلى أهل الكمين أن يتجنبوا التعرض للصيد من الطير والوحش مما حولهم؛ فإن ذلك مما يوجب نفار الطير والوحش، وربما رأى أحد من أهل البصيرة بالحرب نفار الصيد فاستدل به على أنه إنما نفر من منفر له، فىتوصل بذلك [إلى العلم بالكمين] فيؤخذ.,"The ambushers should avoid hunting birds or wild beasts from the surrounding area; for, this induces the flight of the birds and beasts and, perhaps, one of the people of the shrewdness about war sees the flight of the hunted [bird or beast] and concludes that it was frightened by a frightener, and he connects this [fact] to his knowledge about ambushes, and [the ambushing party] would be captured."
ويتعين بأن يكون وقت ظهور الكمين فى حال غفلة العدو، وبأن يكون ذلك غدوة النهار، أو عند حط العدو عن دوابهم وإراحتها، بأن يكون ذلك فى أخر ساعة فى أيام الصيف أو أبرد ساعة فى أيام الشتاء.,"It is required that the time of the springing of the ambush be at a time of inattention [on the part] of the enemy, this being the period of the oncoming morning (between dawn and sunrise); or while the enemy alights from their beasts and sets them to rest, during the hottest hour [of the daylight] in summer or the coldest hour of the day in winter."
وينبغى أن يكون خروجهم من الكمين على العدو كراديس كراديس متقطعة من غير أن يبعد بعضهم من بعض، وأن يسرعوا الرجعة إلى مكمنهم إذا لم يظفروا بحاجتهم، وإن حصل ملاقاتهم العدو [بصدورهم للقتال] وأظهر كل واحد منهم ما عنده من القوة والبسالة.,"Further, their going out from the ambush against the enemy must be in separate squadron formations, kurdusah, pl. karadis, not far distant from one another; and they should hasten their return to their place of ambush if they do not accomplish their objective. If they should meet the enemy, then they should engage him and each one of them should exhibit what he possesses of strength and valor."
البابُ السَادس عشر: فى بيان كيفية تعبئة العساكر عند المصاف للقتال. وفيه ثلاثة فصول.,BOOK SIXTEEN: about the description of the method of arraying the soldiers when they are mobilized for battle. In it are three chapters.
الفصل الأول: فيما إذا كان العدو المتصدى للحرب قليلا، ويختلف ذلك باختلاف حاله فى القلة.,Chapter One: about that which [should obtain] if the opposing army [arrayed for battle] were small and this is related to a difference of degree of smallness [of numbers on both sides].
فإن كان المتصدى للحرب واحداً واجه خصمه بالقتال، ولا عمل له غير ذلك؛ فإن اجتمع على واحد اثنان أخذ عنهما جانباً، وأخذ [فى دفع كل منهما عنه] وإن كان المتصدى للحرب ثلاثة نفر فيكون واحد منهم قلباً، وواحد ميمنة، وواحد ميسرة.,"Should there be but one person girding for war, one engages his adversary [face to face] in battle, and no other action but this is possible for him. If two combine against one, he draws to one side and tries to defend himself against each of them. If the opponent [girded] for war be three, one of them will be in the center, one of them on the left flank and one of them on the right flank."
ومنهم من ذهب إلى أنه إذا اجتمع ثلاثة لا يترتبون على هذا الوجه، ولكن يتحفظ كل رجل منهم ظهر صاحبه وهو باب عظيم فى الحرب، وعليه عمل كثير من أهل الدربة بالحروب. وإن كان المتصدى للحرب تسعة نفر جعل القلب ثلاثة نفر، والميسرة ثلاثة نفر، والميمنة ثلاثة نفر.,"Some maintain [however] that when there are three gathered [to fight],they are not arranged in this manner, but rather each of them protects the back of his companion. This is a great chapter in war; [only] those experienced in wars have practiced it. If the persons girded for war be nine, three are in the center, three on the right flank, and three on the left flank."
وإن كان المتصدى للحرب اثنين جعل كل واحد منهم ظهره لظهر صاحبه إن تفرق العدو عليها، وإلا واجهاه إن كان من جهة واحدة. وإن كان المتصدى للحرب أربعة ترتب ثلاثة منهم قلباً وميمنة وميسرة على ما تقدم,"If there be but two readied for battle, the back of each is placed to that of his companion [if] the enemy separates to strike against them. Otherwise they can face him if he comes from one direction. If there are four poised for battle, three array themselves as center, right flank and left flank as has been explained."
واعتزل واحد منهم ناحية إن لاحت له فرصة من العدو وانتهزها، وإن احتاج أصحابه إلى معاضدة عاضدهم، وهو أنفع من اختلاطه بهم، إلا أن يحملوا كردوساً واحداً فتكون الأربعة مجتمعين.,"and one of them retires to the side, so that if an opportunity [to attack] the enemy appears, he can seize it; or if his companions need help, he can assist them. This is preferable to mixing with them, except when they are mounted as a cavalry squadron, [in which case] the four should attack en masse."
وإن كان العدو ستة ترتبوا على ما تقدم: فى القلب اثنين، وفى الميمنة اثنين، وفى الميسرة اثنين. وإن كان العدو ثمانية فالأحسن أن يترتب ستة على ما تقدم، ويجعل الاثنان الباقيان كمينا؛ لأن لخروج الكمين عند وقوع القتال بغتة روعة عظيمة.,"If there are six poised for battle, they should be arrayed according to what has preceded: two in the center, two on the right flank and two on the left flank. If there are eight, it is best to arrange six in the manner described above, and employ the remaining two in ambush, because springing unexpectedly from concealment while the battle is taking place can cause a great tumult."
وذهب بعض أهل الحرب إلى أن العدو المتصدى للحرب إذا كان قليلا فى [الجملة أنهم] لا يترتبون، وإنما يحملون على العدو كردوساً واحداً؛ فإن الاجتماع أعون لهم. وبالجملة، فالأمر فى ذلك راجع إلى اجتهاد المقاتل بحسب ما يقتضيه الحال.,"Some warriors hold the opinion that, if the opposing enemy’s battle strength be generally small, the army should not array themselves [as has been described], but rather should attack the enemy as a single cavalry division. Massing is better for them. In general, the procedure for this is dependent upon the diligence of the combatant to the degree that the situation demands."
الفصل الثانى: فيما إذا كان العدو المتصدى للحرب كثيراً.,"Chapter Two: about that which [should be done] if the [numerical strength] of the enemy, poised for battle, were great."
وقد اصطلحوا على أنه إذا كان العدو كثيراً كالعسكر الكبير جعل العسكر خمسة أحياز: الحيز الأول فى مقدمة العسكر، وهو الذى عليه العمدة، فيجب أن يكون من فيه من الفرسان فى غاية القوة والشجاعة والاستظهار والدربة بالحرب.,"[The experts] have judged it proper, if the [numerical strength] of the enemy were great, such as that of the great army, to put the army in five lines. The first line will be the vanguard of the army and [much] depends upon it. It is necessary that the cavalrymen in it be outstanding for strength and courage and conquering spirit and experience in war."
فإنهم الذين فى نحر العدو، وعليهم اعتماد من وراءهم من الأحياز. وقد اصطلحوا على تقسيم المقدمة إلى ثلاثة أجزاء: القلب، والميمنة والميسرة؛ فالقلب هو الذى فى الوسط، ويعنون به قلب العسكر,"for they will be at the throat of the enemy, and those behind them of the [other] lines depend upon them. [The experts] judged it proper to divide the vanguard into three parts: a center, a right flank and a left flank. The center is the one which is in the middle and they mean by it the center of the [entire] army."
والميمنة ما على بين القلب؛ والميسرة ما على يساره [ولكل من الثلاثة حكم يخصّه] وقد يسمون الميمنة والميسرة المجنبتين، وتسمى الميمنة والميسرة الجناحين، فيقال جناح الميمنة، وجناح الميسرة [وربما يسمى كل من الميمنة والميسرة جناحاً].,"The right flank is that which is to the right of the center and the left flank is that which is to its left. And to each of the three is a role special to it. They call the right and left flanks al-mujannabatain, “the two advanced guards”, and the right and left flanks are [also] called al-janahain, “the two wings”. Thus one says “the wing of the right flank” and “the wing of the left flank”. Perhaps each [part] of the right flank and of the left flank is called janah, “wing”."
وقد ينقسم كل من القلب والميمنة والميسرة إلى ثلاثة أجزاء على ما تقدم، فيجعل للقلب قلب وميمنة وميسرة، وللميمنة كذلك، وللميسرة كذلك. ويجعل على كل جزء من هذه الأجزاء مقدما، فتصير فى مقدمة العسكر تسعة مقدمين، ليكون أقرب لتدبير أمرهم,"All of the center and of the right flank and of the left flank arc divided into three parts according to what has preceded. Thus one arranges the center [of this vanguard] as a center, a right flank and a left flank. The same is done to the [vanguard’s] right and left flanks. Over each of these sections one places a general, al-muqaddam, making nine such in the vanguard of the army, so that there will be close supervision of their (i.e., the sections’) activity."
فإن كثرة المقدمين على الفرسان فى أجزاء العسكر مما يزيدها قوة، ويديم ثبوتها، لا سيما إذا كان مع كل مقدم جزء من الجيش. قالوا: ينبغى أن يجعل ما بين جناحى القلب الميمنة الميسرة طريقاً، ويوسع بينهما لتمر فيه الخيل وأرباب المبارزة.,"Verily, the great number of the generals of the cavalry in the sections of the army is among that which strengthens the sections and prolongs their steadfastness, especially if with each general there is a section of the army [under his direct command]. [Experts] say it is necessary to place between the [various] wings of the center and of the right and left flanks a clear path, sufficiently wide between [any] two of them to permit the easy passage of the horses and officers [bound] for single combat (al-mubarazih)."
الحيز الثانى وراء الحيز الأول، ويكون فى الترتيب على ثلاثة أجزاء: قلب وميمنة وميسرة على نظير الصف الأول: القلب خلف القلب، والميمنة خلف الميمنة، والميسرة خلف الميسرة.,"The second line will be behind the first, and will be arranged in three parts: a center, a right flank and a left flank, corresponding to the ranking of the first: center behind center, right flank behind right flank and left flank behind left flank."
وقد شرطوا فى هذا الحيز أن تكون فيه مشاهير الفرسان من يكفى فى مثل ذلك ممن عرف بتدبير الحرب، والقيام بمهماتها، والصبر على وقائعها، وصحة الرأي عند ورود المستصعبات فيها.,"[The experts] have stipulated that this line should contain celebrated cavaliers, sufficiently comparable to those who are cognizant of the management of war and the execution of its important affairs, patient about its events and clear-headed when its difficulties are manifested."
الحيز الثالث وراء الحيز الثانى، وهو الموضوع لحفظ الأثقال. وقد علم أنه لا مقام للعسكر إلا بثقله؛ فيجب أن يكون الثقل محفوفاً بمن [يخاف معرة الفرار أكثر مما] يخاف الموت [لأنه لا قوام للعسكر إلا بثقله].,"The third line will be behind the second and it is placed for the protection of the baggage. It has been explained that there can be no operation of the army without its baggage. The baggage must be encompassed by those who fear the stain of running away more than they fear death, for there is no sustenance possible for the army without its baggage."
الحيز الرابع وراء الثالث، وحكمه أن يكون حافظاً من خلف الأثقال. وقد شرطوا فى هذا الحيز أن يكون فرسانه خفافاً أنجاداً من أهل التجارب فى المعارك. الحيز الخامس وراء الحيز الرابع، وهو الساقة.,"The fourth line will be behind the third, and its role is to protect the rear of the baggage. It has been stipulated that the horsemen of this line be light troops, khifaf anjdd, from among the people of exploits on battle fields, [who are capable of quick support]. The fifth line will be behind the fourth line, and it constitutes the rear guard of the army."
وقد شرطوا [فى هذا الحيز] أن يكون فيه [ذوو] النجدة والبأس ممن يوثق بكفايته مما يندب إليه. وعلى هذا الحيز والحيز الرابع حفظ مؤخر العسكر، والاحتراز من الغارة على مؤخر العسكر حسب الاستطاعة؛ فإن العدو يطمع فى أطراف العسكر.,"[The experts] have stipulated that this line should have men of boldness and intrepidity, upon whose sufficiency [the commander] can rely, should he need them. Upon this line and the fourth depends the protection of the rear section of the army and the prevention of predatory incursions against the rear of the army insofar as they are able, for the enemy will be emboldened [to strike] against the extremities of the army."
الفصل الثالث: فى بيان أشكال الصفوف فى العدو الكثير.,Chapter Three: about the description of the forms of the rankings [should] the enemy be of great numerical strength.
وقد اختلفوا فى ذلك، فذهب أكثر العارفين بأمور الحرب أن أحسن الصفوف الصف المستوى المنضم بعضه إلى بعض. ويذكر أن ذلك هو مصطلح الفرس قديماً. وقد مدح الله هذه الصفة فى كتابه العزيز، فقال جلت قدرته: “إِنَّ ٱللَّهَ يُحِبُّ ٱلَّذِينَ يُقَٰتِلُونَ فِى سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَٰنٌ مَّرْصُوصٌ”.,"[Experts] have differed about this. Most of those versed in military affairs hold that the best ranking is that of the straight line, whose parts are joined to each other. It is reported that this was the conventional [method] of the Persians in ancient times. God had commended this method in His Honored Book [when] He said, exalted be His power, God loves those who fight in His way in ranks, as though they were a building well-compacted.”"
وقد استحسن بعض من له دربة بالحرب أن يكون الصف خارجاً من جناحيه، داخلا من صدره، وهو أقوى لقلب الصف وأضعف لجناحيه، [قد كان من] يفعل ذلك يعد لكل طرف من الجناحين كردوساً من الخيل المقومة عوضاً عما هو داخل من صدره.,Some of those experienced in war prefer the ranks to curve out from the wings and in towards the center; thus strengthening the center of the rankings and weakening the wings. He who does this will delegate for each of the wings a squadron of supporting cavalry as compensation for the bending in towards the center.
وكرهوا أن يكون الصف خارج الصدر، داخل الجناحين؛ فإن فيه ضعفاً للقلب، وإن كان فيه قوة للجناحين. ولذلك كان من يصف صفة كذلك يجعل أهل البأس والنجدة ميمنة وميسرة ليكون أشد للقلب.,"They disapprove the curving out of the rankings from the center and in towards the wings, for this weakens the center and strengthens the wings. Thus he who arranges his ranks like this, will station people of bravery and valor on the right and left flanks so as to strengthen the center."
والمغل من الترك معتادون أن يكون القوم كردوساً واحداً ليتدافعوا على العدو، ويمتنع على كل واحد منهم الهزيمة والرجوع، ولهم بذلك الدربة العظيمة التى ليست لغيرهم.,"The Mongols from among the Turkish people accustomed their people [to fight as] a single squadron of cavalry, so that they struggled together against the enemy. Retiring [from the battle] and returning [to it] was denied to each of them. They gained from this great experience which was not [duplicated] by others."
البابُ السَابع عشر: فيما يجب فعله عند لقاء العدو وقتاله. وفيه ثلاثة فصول.,BOOK SEVENTEEN: about what should be done while encountering the enemy and fighting him. In it are three chapters.
الفصل الأول: فيما إذا زحف العسكر على العدو [قبل زحف العدو].,Chapter One: about [what should be done] when the army marches out against the enemy before the enemy marches out.
وإذا زحفت العساكر على العدو ابتدأ فينبغى أن يكون زحفهم عليه من مكان عال مرتفع عن الأرض، ليكون العسكر أعلى من العدو، ويكون زحفهم إليه بالتثبت والتحفظ والتؤدة.,"If the soldiers take the initiative in marching out against the enemy, their march should be from a high place, elevated above the ground so that the army will be higher than the enemy. Their going forth should be steady and cautious and slow."
ويكون أمام الخيالة من الرجالة من يدب عنها ويحمى الفرسان من رجاله العدو؛ فإن رجالة العسكر متى هزموا رجالة العدو ربما تبعهم فرسان العسكر فى الانهزام. وإذا هزمت رجالة العدو رجعت على فرسانهم دعا ذلك خيلهم إلى الجفل، وربما دام طلب رجالة العسكر لهم,"There should be in front of the cavalry those of the infantry who will defend it and protect it from the infantry of the enemy. When the infantry of the army have put the enemy’s infantry to flight, it may happen that the cavalry of the army will follow upon them in the work of routing. If the infantry of the enemy is routed, and falls back upon their cavalry, it causes their horses to panic and their pursuit by the infantry of the army might be continued."
فيكون ذلك سبباً لكسر العدو وانهزامه. وإن احتاج القلب إلى الزحف على العدو، وسار أهله الهوينا قليلا قليلا، بلا ركض ولا عجلة، فإنه إذا حدثت عجلة فى الحركة إلى العدو ربما خطر لمن خلف الصف أنهم صاروا إلى العدو ليكونوا معه، فانزعجوا لذلك وتأثروا له.,"This will be the cause of the break-up of the enemy and his rout. If the center is required to march out against the enemy, its men should proceed slowly, little by little, without rushing or haste. If haste in movement towards the enemy occurs, perhaps those behind the [center’s] ranking will think that they have arrived at the enemy’s [position] and that they will be [engaged] with him. They will become disturbed because of this and will be affected by it."
وإذا حملت طائفة من العسكر على العدو، ثم اضطروا إلى الرجوع إلى مواقفهم، فعليهم أن يتجنبوا قبح الرجعة والسرعة فيها، لما فى ذلك من الدلالة على الخوف والهلع. بل يكون رجوعهم على أتم الهيئات والثبات فى الرجوع,"If a troop of men attack the enemy and then are required to retire to their [original] station, they should avoid anything unseemly or hurried in their retreat, for such would indicate fear and anxiety. Rather their retreat should be the most ordered and steadiest of retreats."
فإن سوء رجعته قد يؤدى إلى طمع العدو فيه، فيتبعه العدو، فتصير هزيمة. وإن كان [الذى حمل على العدو وهم] أهل القلب بأجمعهم واحتاجوا إلى الرجوع رجعوا القهقرى إلى وراء ظهورهم انحرافاً وازورارا بالنظر، وميل بعض المناكب والروس.,"The unseemliness of their retreat could enhance the covetousness of the enemy towards [the army]. He will pursue it, and rout will ensue. If the men who attacked the enemy were those of the center in their totality and they are compelled to retreat, they should retreat to a place behind their backs, swerving and looking sideways, some inclining shoulders and heads."
وتكون الصدور مواجهة لصدور العدو، ولا تنحرف عنها حتى يصلوا إلى مواقفهم. وهم فى ذلك مظهرون للقوة، داعين بالظفر وطلب الثبات والنصر، بحيث يسمعون أصحابهم ذلك؛ فإن ذلك مما يشعر بحضور القلب وقوته فى مثل هذه الحالة التى تضعف فيها القلوب.,"and [with] chests in the direction of the chests of the enemy. They should not cease doing this until they reach their [original] positions. While doing this, they [must] display power [by] calling for victory, exhorting steadiness and conquest, so that their companions hear [this call]. This gives notice of the presence of the center and of its power in such cases where the hearts grow faint."
وإذا حمل أحد من القلب، وانتهز الفرصة من العدو ثم رجع، انعطف متياسراً إلى الميسرة، أو إلى ما بين جناح القلب والميسرة. وإن كان الذين حملوا هم من أهل الميمنة رجعوا القهقرى إلى مواقفهم,"If one of the men of the center attacks and takes advantage of an opportunity against the enemy (i.e.. for individual combat) and then has to retire, he should incline leftwards and towards the left flank or towards what is between the wings of the center and left flank. If those who attack are men of the right flank, they should retire, [if forced to], by walking backwards to their [original] positions."
وإن حمل أحد منهم وانتهز فرصة ثم أراد الرجوع عطف متياسراً إلى القلب أو إلى ما بين جناح القلب والميمنة؛ فإن ذلك أسهل له فى رجوعه من أن يرجع إلى الميسرة وما يقرب منها.,"Should one of the men of the right flank attack and take advantage of an opportunity [against] the enemy and [then] wishes to retire, he should incline leftwards towards the center or towards what is between the center wing and right flank. This latter method is easier in retreating than retiring towards the left flank and its vicinity would be."
وإن كان الذى حمل جميع الميسرة رجعوا القهقرى إلى مواقفهم كما تقدم فى الميمنة، وإن حمل أحد من الميسرة ثم رجع عطف متياسراً، فإن عطف الأيسر من الميسرة [بعد الحملة] إلى نحو القلب أيسر منه إلى الأيمن.,"If all of the left flank attacks, they should retire [by] moving backwards to their positions, as has been noted for the right flank. And if one of the left flank attacks, then retires, he should incline [in retreating towards] the left. If the warrior of the left flank, after the attack, moves towards the area of the center, it [will be] easier for him than [a motion] towards the right flank."
ومما ينبغى التنبيه إليه أن يعلم أن رجوع الفارس بعد الحملة إلى موضعه الذى خرج منه أولى إن أمكنه ذلك، ليكون فى مكانه المقرر له. فإن لم يمكنه ذلك وقف على القرب منه، ولا مشاحة فى ذلك، لأن القصد إنما هو قيامه فى صفه لا ذلك المكان بعينه.,"And among that which attentiveness demands is the knowledge that the return of the horseman after the engagement to his station, from which he sallied forth, is most salutary, if it be possible; so that he will be in the position established for him, [making him easier to find later on]. If it isn’t possible, he should stand in its vicinity. There should be no altercation about this, because the object is simply that he remain in his [proper] ranking and not [necessarily] in that particular place."
وينبغى للحامل على العدو أن لا يستغرق جهده فى جرى فرسه، وأن لا يتبع خصمه إلى أكثر من الثلث مما بينه وبين العدو، فيكون بينه وبين العسكر الثلث من المسافة، وبينه وبين العدو الثلثان منها؛ فإن فى الزيادة على ذلك تغرير، (وما المغر بمحمود ولو سلما).,"It is required of the warrior [charging] against the enemy that he does not exhaust himself in rushing his horse and that he does not pursue his adversary beyond a third of the distance between him and the enemy. Thus there would be between him and the army a third of the distance, and between him and the enemy two-thirds. To go beyond this is heedlessness. For the heedless, no praise.. E’en though he come through safe.”"
ولا يأمن عن انهزام عدوه أمامه أن يكون ذلك لمكيدة من خروج كمين ونحوه، اللهم إلا أن يظهر فشل العدو وخذلانه؛ فيجب اتباعه، لكنه لا يسرع فى الدخول فى عسكر العدو، وإن ظهر فشله، وتأخرت خيله,"[Though] the enemy be put to rout before him, the attacker should not feel secure, because this [rout] might be like a stratagem such as [to enable] the springing of an ambush and the like; unless, of course, the failure of the enemy and his defeat are apparent. In the latter case pursuing the enemy is necessary, but the warrior should not hasten to thrust [too] deeply into the army of the enemy, even if the latter’s failure is apparent and his horses are delayed [in retreat]."
حتى يتلاحق من عسكره أهل الشجاعة والصبر، وتتزاحف فرسان الحرب. وإن استطرد العدو فأرهجوا فلا تقع الحملة عليهم حتى يسكن الرهج، ويتبين أمرهم حذرا من الكمين.,"until the men of bravery and patience from his own army join him and the battle cavalry have come together once more. If the enemy simulates flight and raises dust, the attack against him should not occur until this dust has settled, for fear of an ambush."
وإذا ولى العدو وتحققت هزيمته فلا يتبعه كل العسكر، بل يكون بعض العسكر خلفه [وبعض العسكر للغنيمة]. وبعضهم الحفظ؛ فإن اتباعهم بالجمع مذموم. وإن ثبت العدو بعد انهزامه تقدم صاحب اللواء قليلا، وتحمل الخيل التى قد انتخبت لذلك وأعدت له.,"If the enemy turns his back and his rout is certain, the entire army should not follow him, rather some of the army should pursue him while others plunder, and the remainder are employed to cover these operations. For the army, as a whole, to pursue [the enemy] is judged blameworthy. Should the enemy remain standing after his [apparent] defeat, the standard bearer (or flag commander), sahib al-Hwa’, should advance a little distance, while the cavalry, who are chosen and prepared for that [eventuality], attacks."
وينبغى فى هذه الحالة أن يسند العسكر فى وجوههم من كل ناحية، ويتحرك صاحب الجيش مع البند الأعظم، وتحميه الخيل كلها وتحدق به؛ فإن فى ذلك روعة وإرهاباً للعدو، لا سيما إذا ذاقوا حد الحديد. ومتى تأخر العدو حينئذ فهو ابتداء الظفر إنشاء الله تعالى.,"In this circumstance, it is incumbent upon the army to make every effort to surround them from every side. The commander of the army should set out [towards the enemy] with the largest standard, al-band al-a‘zam, and all of the cavalry should surround and protect him. Verily, in all this there is dread and fright brought upon the enemy, especially if they have [already] tasted the edge of iron. When the enemy dallies at this point, it is the onset of victory, God willing."
وإذا بارز مبارز من العسكر فليكن موقفه على الثلث مما بين أصحابه وبين العدو، وإن استطرد فإلى الثلثين، ولا يجاوز ذلك. ومنهم من قال: لا يجاوز الثلث بينه وبين أصحابه بكل حال.,"If a combatant from the army rides out for single combat, his position should be at a point one third of the distance between his comrades and the enemy. Should the latter simulate flight, he [can proceed] to two-thirds of the distance, but he must not go beyond that. Indeed some have said that he should not exceed a third of the distance between his comrades and the enemy under any circumstances."
[ الفصل الثانى]: [ فيما إذا زحف العدو على العسكر قبل زحف العسكر].,Chapter Two: about what [should be done] when the enemy marches out against the army before the army takes the field.
قال أهل التجربة فى الحروب: إذا حمل العدو على العسكر قبل حملته أو استحكام ترتيبه وتعبئته، فالطريق فى ذلك أن يجثو اهل العسكر على الركب، ويشرعوا الأسنة فى نحورهم، ويتستروا بالدرق والطوارق، ويكونون صفاً واحداً متعاضدين، على أن يندفع العدو أو يتهيأ الركوب واللقاء.,"Men of exploits in wars hold that if the enemy attacks the army before it can attack the enemy or before its organization and mobilization for battle can be carried out thoroughly, the men of the army should kneel on one knee and point their spears from the upper part of the chest, concealing themselves behind leather shields and cuirasses, arrayed in a single ranking, assisting one another until the enemy is repelled or until [the cavalry’s] mounting and engagement have been effected."
قال أهل التجربة للحرب: وهى ساعة فيها شدة على من لم يعتد مثلها. وإن كانت حملة العدو على العسكر بعد استحكام تعبية العساكر، فالطريق فى ذلك أن يتلقاهم رجالة العسكر، ويشرعوا الأسنة فى نحورهم، ويلزموا مواقفهم,"Those experienced in war say that [this] is the hour of adversity for he who is not accustomed to its like. Should the attack of the enemy occur after the tightening of the battle array of the soldiers, the infantry of the army should engage them and point their spears from the upper part of the chest and remain fixed in their places."
ويعضدهم رماة العسكر بالرمى فى وجوههم، فإن لم تقف الرجالة فى ذلك أجابت الخيل حينئذ. ومن أنفع ما يعتمد فى هذه الحالة الصبر؛ فإنه لا يثبت لذلك إلا أهل القوة [والبسالة ومن له عادة باللقاء. والحذر أن يتضعضع العسكر عند أول حملة القوم] فى أول وهلة,"and the archers of the army should assist them by shooting [arrows] at the faces [of the enemy]. If the infantry is unable to stand [the attack] in this manner, the cavalry will then respond. Patience is most beneficial at this time. None but the people of strength and valor and he who has the practice of battle engagement is firm in this [quality of] patience. [Beneficial, too,] is cautiousness against the army’s crumbling during the first attack of the enemy in the first moment [of battle]."
فتنحرف الجبناء عن مواقفهم، فيكون ذلك سبباً للكسرة. فإن اتفق أن يقع لهم ذلك فالطريق أن يؤمر بضبطهم، يجعل معهم من رجال الحرب من يثبت معهم ليثبتوا بثبوتهم، ويقووا ما خار من قلوبهم.,"The cowards will vacate their positions, and this will be a reason for the break-up [of the army’s formation]. Should this happen, the correct procedure is to order their control by placing with them experienced warriors who will stand firmly with them, so that they will be made constant by their constancy, strengthening that which had softened their hearts."
فإن قدر أن يولى أحد من أهل العسكر عند خوفه الحرب أو عند ألم الجراح فلا يعترضه أحد من أهل العسكر بالوقوف فى طريقه، أو رده إلى الموقف من العسكر، ولكن يرفق به، ويؤخذ بالمداراة حتى يخرج إلى خلف الصفوف.,"If it happen that one of the men of the army should retire because of his fear of battle or the suffering of wounds, no other person of the army should obstruct him by standing in his way or should send him back to [his] position among the warriors; but rather he should be treated gently and be placated until he attains the rear of the battle rankings."
وإن كثر العدو على العسكر، وعجزوا عن دفع صولته، رجعوا إلى عسكرهم على حميتهم حتى يلموا أطرافهم، ويعرضوا خيولهم ورجالهم، ويتقوا بالسلاح، ويبعثوا بطلب المدد والتعجيل به؛ فإذا اجتمعت لهم أطرافهم ووفاهم مددهم استأنفوا الحرب بحسب ما يقتضيه الحال.,"If the enemy overwhelms [a group] of the army and they fail to repulse his assault, they should return to the [main ranks] of the army, maintaining their zeal until they close ranks, and regroup their cavalry and their infantry and protect themselves with [their] weapons and send to seek assistance and the hastening of it. If ranks arc closed and the assistance they sought comes to them, they can join battle again to the degree that the situation demands."
وإن زحف العدو إلى العسكر إلى خنادقهم استعدوا لهم بأتم حالة، وحملوا عليه حملة واحدة، ناظرين مواطئ اقدام العدو دون وجوههم؛ فإن ثبت العدو لملاقاتهم حينئذ فليس لهم إلا النزول إليهم بالسيوف والدبابيس المحرقة والأطبار.,"If the enemy gives battle to the army right up to the trenches, the men should be prepared for this in the completest manner possible, and they should attack the enemy in a single foray, observing the footsteps of the enemy rather than their faces. Should the enemy hold forth to meet them at this time, nothing remains for them but to descend upon [the enemy] with swords and pointed maces, al-dababis al-muharrafah and battle axes."
ومتى أخذ العسكر من عرضة الحرب قدر رمح من العدو، وتوالى ذلك، فقد عده أهل التجربة من مبادئ الظفر. وعلى أهل العسكر أن يلزموا مواقفهم مع إحكام الصفوف حيث قصدهم العدو، ولا يتركوا إشراع الأسنة فى صدورهم، والرمى عليهم من كل ناحية.,"And when the army has taken of the battle-field a distance from that held by the enemy equal to the length of [the hurl of] a spear, and this happens again and again, the men of exploits count it among the beginnings of victory. It is necessary that the men of the army hold to their positions with solid rankings [within the area] where the enemy had aimed at them and that they do not cease pointing their spears from their chests or to shoot [arrows] at them from every side."
وإن طاول العدو وصابر فلا يأخذ أهل العسكر ضجر ولا قلق، فإن الألم مشترك بين الفريقين. وقد نبه الله تعالى على ذلك بقوله: “إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ”.,"Should the enemy protract [his efforts] and remain patient [under attack], the men of the army should not become disquieted or anxious, because the suffering [of the encounter] is shared by both factions. God pointed this out in His saying: “If you are suffering, they also are suffering as you are suffering, and you are hoping from God for that for which they cannot hope.”"
وإن دخلت ميمنة العدو إلى بقية العسكر فليس لأحد من أهل العسكر أن يخرج من العسكر، إلا أن يكون واثقاً بأنه يدرك قرنه قبل رجوعه إلى موقفه,"Should the right flank of the enemy enter the other parts (reserves?) of the army, no one of the men of the army should leave the ranks unless he is confident that he can defeat his equal before returning to his battle position."
لأن ضبط مكانه ودفع عدوه [وهو فيه] أولى من الانصراف، لأن المنفصل عن مكانه لا يدرى كيف يكون حاله إلا أن يعلم أن العدو الداخل عليه ليس بناج فيحسن طلبه حينئذ.,"for holding fast in his place and repulsing the enemy [from there] is better than being diverted from it; for he who is cut off from his place cannot foresee what his situation will be, unless he knows that the enemy who is advancing on him cannot escape [defeat]. Then engaging him [elsewhere] is permitted at this time."
الفصل الثالث: فيما يجب من الاحتراز فى حال لقاء العدو.,Chapter Three: about what is required of cautiousness at the time of meeting the enemy.
قال أهل التجربة والدربة بالحروب: إذا [طرقت العسكر] من ظهره خيل من خيل العدو [فى حال المصاف]، أو خرج عليهم كمين، حينئذ فيجب على صاحب الجيش أن يقيم [خيلا يفردها] لذلك لدفعه عن العسكر,"Those accustomed to and experienced in wars say if a group of enemy’s cavalry comes upon the army from the rear at the time of mobilization [for battle], or should spring an ambush upon them at that time, the commander of the army should establish a group of cavalry, which he sets aside for this purpose, to repel [the enemy] away from the army."
فإن لم يكن انتخب من الميسرة فرساناً تدفعهم فى نحورهم وتصدهم عن ذلك. قالوا: ويجب على الخارجين لهم أن لا يرجعوا إلا بأذن صاحب الجيش، وأن لا يجاوزوا الموضع الذى حده لهم لأنه أعلم بما يوجههم فيه، وهو فى تلك الحالة كالطبيب للمريض.,"If he has not done this, he should choose horsemen from the left flank to frustrate them and prevent them from [succeeding] in this action. [The experts] say that it is incumbent upon those who go out against the enemy that they do not retreat except at the command of the commander of the army, and that they do not proceed beyond the limit set by him for them, because he knows better what he is directing them toward. In these circumstances, he is like the physician for the sick."
وإذا جن عليهم الليل، ولم ينصرف القتال، فينبغى لفرسان العسكر ورجالته أن لا يزولوا عن موقفهم حتى ينصرف عدوهم، ثم ينصرفوا بعد ذلك بصفوفهم على تعبئتهم الأول فالأول. وفى هذه الحالة يجب الحذر من هجوم العدو ودخول جواسيسه.,"If night covers them and battle has not abated, it is necessary that the infantry and cavalry do not leave battle-stations until their enemy retires from the battle; after which they should retire [to their encampment] in their rankings according to their battle-array, one [ranking] after the other. In this circumstance, cautiousness against sudden attack by the enemy and the entrance of his spies is necessary."
فإذا دخل الناس إلى مواضعهم انصرف أرباب الخيل إلى مراكزهم، وسدوا أبواب خنادقهم، ودار العسس والقواد مع رؤساء الأجياد بالحرس حتى يصبحوا.,"When the men have entered their stations [in the camp], the cavalry officers retire to their posts. They close up the entranceways over the trenches. The night patrols and the [detailed] officers go round about with the corps commanders, ru’asa al-ajnad, [visiting those] on watch duty until morning arrives."
وإن صفت الصفوف وهجم الليل ولم يكن بد من المبيت فلينعطف [صف الميسرة] على صدر القلب، وينعطف طرف الميمنة حتى يصل إلى الميسرة، فيستدير العسكر، ويكون الإثقال حينئذ فى الوسط قد أحاط بها الفرسان، فإذا كان القلس الأكبر عادوا إلى مراكزهم.,"If the rankings are arrayed for battle, and night descends and there is no escape from passing the night [in battle formation], the ranks of the left flank should bend towards the middle part of the center and the edge of the right flank should bend until it is linked to the left flank. The [entire] army will wheel about, the baggage being at this time in the middle [of the formation] and the cavalrymen will surround it. In the darkness before the dawn they [all] return to their regular positions."
وينبغى أن يكون فى جوانب العسكر من رجال اليقظة من ينظر فى وجوه الناس ويتأملهم؛ فمن رآه مريباً أو تخيل فيه مخيلة قبض عليه واستعلم أمره؛ فإن المريب يظهر حاله من وجهه؛ ويعرفه أهل النباهة والفراسة.,"There should be shrewd men on all sides of the army who can look upon the faces of people and scrutinize them. He who sees a suspicious person, or imagines one to be such, should seize him and inquire about his business. The nature of a suspicious person is apparent from his face, and the shrewd men, those skilled in physiognomy, will know him as such."
وإذا أنكر حال شخص وأقدم على قبضه فليحذر منه حينئذ، فإنه ربما غلب على ظنه أنه يقتل فيبادر إلى قتل الذى قبض عليه لينجو بنفسه، أو يأخذ بثأر نفسه قبل قتله. وكذلك يجب حفظ المستأمنين والأسراء وإيثاقهم بعد التوفية بما وقع لهم من الالتزام.,"If he doubts the outward appearance of a person, and moves to arrest him, he should be wary of him at this moment, for perhaps [the suspect] thinks himself able to kill and hastens towards killing the one who had seized him in order to save himself or to take vengeance before being slain [himself]. Similarly, it is necessary to control those who have sought safe-conduct, al-musta’minin, and [any] capitves and to bind them after the terms given them have been fulfilled."
واعلم أن أحوال الحرب لا تجرى على نظام واحد، بل تختلف أحوالها وتتغير، وربما دبر صاحب الجيش أو بعض قواده أمراً فأتى الحال بخلافه، فيعمل حينئذ بما يقتضيه رأيه، ويؤدى إليه اجتهاده.,"Know that the conditions of war do not run according to a single plan but vary and change, and perhaps the commander of the army or some of his deputies, having disposed of a matter [in a certain way,] find that circumstances call for another method. He must do at that time what his opinion thinks necessary and his judgment will lead him to it."
وقد حكى أن أفروطة من مراكب الفرنج قصدت مدينة سبتة من بلاد المغرب، فخرجت المقاتلة، وجرى بينهم مصاف عظيم كانت النصرة فيه آخراً للمسلمين. [فرفعت النصارى] قلاع مراكبهم وأقلعت، فتأخر مركب كبير لعسر حركته,"It has been related that a fleet of ships, ufrutah? min marakib, of the Franks sought [to capture] the city of Sabtah (Ceuta) in the lands of the Maghrib. An opposing force went out to engage it and a great battle ensued between them. Victory went finally to the Muslims. The Christians raised the sails of their ships and sailed away. But one large ship was delayed because of the difficulty in maneuvering it."
فاجتمع رماة المسلمين عليه، فستروا عليه بالدرق والطوارق، فصاح شيخ من مشايخ المسلمين على الرماة: عليكم بحبل النصارى [فارموا عليه، فرموا عليه فاشتبك النشاب فيه] فتعذر جريانه فى البكر لاشتباك السهام فيه، فأدركه المسلمون فأخذوه.,"The archers of the Muslims gathered to do battle against it. [The Franks] shielded it with leather shields and cuirasses. One of the Muslim shaykhs called out to the archers, “Look you to the rope of the Christians. Shoot at it.” They did and the arrows became entangled in it and its flow through the pulleys was stopped, because of the arrows entangled in it. The Muslims overtook [the ship] and captured it."
البابُ الثامِنُ عشر: فيما يجب فعله عند انهزام العدو. وفيه فصلان.,BOOK EIGHTEEN: about what should be done while putting the enemy to rout. In it are two chapters.
الفصل الأول: فيما يتعلق بتمام أمر الحرب عند انهزام العدو.,Chapter One: about that which is related to the completion of the battle when the enemy has been routed.
قال المدبرون لأمر الحرب: إذا تحققت هزيمة العدو توليته فيجب حينئذ اتباعهم، فركوب أقفيتهم، والأخذ فى أمرهم بالجد والاجتهاد قبل التيام صفوفهم، والتحاق متفرق خيلهم، مع الحذر من الكمين والتيقظ له,"The managers of the affairs of war said that when the rout of the enemy and his flight are certain, following them and riding in their footsteps, taking up this matter with haste and diligence, are mandatory before they (i.e., the enemy) are able to close their ranks and reassemble their divided cavalry. [It should be done] with caution against ambush and vigilance against its eventuality."
فإنه ربما كانت الهزيمة من العدو خدعة ومكيدة كما تقدم، والهزيمة الصحيحة لا تكاد تخفى على متيقظ، وربما خفيت عليه لنفاد القدر. وإذا استحكمت الهزيمة فينبغى أن تختص الميمنة والميسرة بطلب العدو.,"It may be that the apparent rout of the enemy is a stratagem or trick similar to that which has been discussed; whereas a real routing can hardly be concealed from the vigilant; yet it may be concealed even from [the vigilant] because of the running out of luck. Should it prove to be a thorough rout, [the commander] must detail the right flank and the left flank only to seek the enemy."
ويكون صاحب الجيش فى القلب شاهر الألوية وأعلامه يسير على رسله قليلا قليلا، فإذا انتهى إلى الموضع الذى يستحق الوقوف فيه وقف من معه من القلب، وتبقى الميمنة والميسرة فى الطلب للعدو بحيث أنهم لم يغيبوا عن بصر صاحب الجيش.,"The commander of the army and his banners should be in the center, the standards unfurled, going forward at a gentle pace, little by little. When he arrives at a place in which he prefers to halt, those with him of the center should halt, while the right and left flanks continue [further on] to seek the enemy, but only to the degree that they do not become hidden to the sight of the commander of the army."
وإن استرسلت الخيل فى طلبهم فينبغى أن تحمل الرجالة على العدو، وليشغلوا رجاله العدو عن التعرض للخيل إن رأى صاحب الجيش ذلك. وإن خيفت كثرة العدو بعد انهزامه أمر صاحب القلب أهل الميمنة والميسرة أن يزحفوا إليه من غير أن يولوا ظهورهم,"If the cavalry have to be dispatched to hunt them down, it is necessary to have the infantry attack the enemy so that they might divert the enemy’s infantry from hindering the [pursuing] cavalry. If the commander of the army sees this (i.e., the hindering of his cavalry), and if the numerical strength of the enemy after the rout is still feared, the commander of the center (obviously the commander of the army himself who is with the center group) orders the men of the right and left flanks to march (retreat) towards him but without exposing their backs."
بل يكون رجوعهم انحرافاً وأزوراراً وصدورهم فى وجه العدو، كما تقدم. ويجب التنبيه عليه أن المنهزمين من العدو لا ينبغى أن يستقبلهم أحد من العسكر فى وجوههم، وأن لا يردوا عن طريقهم، وأن لا يصدوا عن الماء إذا طلبوه,"rather their retreat should be in a swerving motion, moving in a deviating fashion with their chests in the direction of the enemy, as has been discussed. Among that which attentiveness requires concerning those put to rout of the enemy is that no man of the army should attempt to get in front of them, nor should they be shunted from their path of flight, nor should they be denied access to water if they seek it."
فإن المنهزم إذا غلب على ظنه الهلاك حمل بكليته وقاتل القتال الشديد طلباً لسلامة نفسه. وإنما ينبغى أن يفرج عنهم، ثم يستدار بهم ليؤخذوا من الجوانب. وبالجملة فالوقوف فى طريق المنهزم غير موافق.,"Verily, the routed warrior, when his destruction is apparent to him, attacks with his full strength, fighting a strong battle, in order to purchase his safety. Rather, immediate fears should be dispelled from them; then they may be surrounded, so that they can be seized from all sides. In general, standing m the direct path of a routed warrior is not sagacious."
الفصل الثانى: فيما يتعلق بأمر الغنيمة.,Chapter Two: about that which is related to the matter of booty.
ومما يجب تقدمه على ذلك أنه إذا وقعت الهزيمة على العدو أن لا يتشاغل أهل العسكر عن أمر القتال بالغنيمة والنهب؛ فإن الهزيمة إن كانت حقيقة فالغنيمة لا تفوت، وإن كانت خديعة من العدو فربما جرت إلى فساد يلحق العسكر عقب ذلك.,"Among that which should be considered first in this matter is that, if the rout of the enemy actually happens, the men of the army should not divert from the matter of the battle to seek plunder and booty. If the rout be a true one, the booty will not escape them; if it be a trick of the enemy, it may lead to some villainy which will overtake the army on the heels of the trick."
وقد وقع مثل ذلك فى غزوة أحد للصحابة رضى الله عنهم أجمعين فعاتبهم الله على ذلك، وذلك أن النبى صلى الله عليه وسلم أمر بعض الرماة بحفظ مكان عينه لهم,"An example of this occurred to the Companions of the Prophet, the blessing of God upon them, all of them, in the raid on Uhud. God had reproved them about this matter: and it concerned the Prophet’s ordering some archers to guard a certain place; appointing them to it especially."
فلما وقعت الهزيمة على المشركين فسارع أولئك الرماة الذين أمرهم النبى صلى الله عليه وسلم بحفظ ذلك المكان إلى الغنيمة فعرض للمسلمين بسبب ذلك مشقة كبيرة، وأنزل الله تعالى فى ذلك: “مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ ۚ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ۚ “.,"When the rout of the polytheists had taken place, those archers, whom the Prophet had ordered to protect that place, hastened to the plunder. A great misfortune befell the Muslims because of this. God sent down [the following verses] because of this [defection]:
after He had shown you [what] you longed for. Some of you there are that desire this world, and some of you there are that desire the next world.”"
وقسمة الغنيمة مذكورة فى كتب الفقه، والذى يتعلق بهذا الموضوع منها أن مذهب الشافعى – رضى الله عنه – أنه يقسم للراجل سهم، وللفارس ثلاثة أسهم، فيكون الفرس فى ذلك بسهمين,"The division of booty is mentioned in the books of jurisprudence, Fiqh. For he who is concerned with the matter in this place [suffice it to say] that the madhhab of al-Shafi‘i, the blessing of God upon him, holds that the infantryman be awarded ono portion and the cavalryman three portions, for the horse in this matter is equal to two portions."
ومذهب أبى حنيفة – رضى الله عنه – أن للراجل سهم، وللفارس سهمان، فتكون الفرس بسهم واحد. ولا حاجة إلى استيعاب الأحكام [فى ذلك هنا].,"and that the madhhab of Abu Hanifah, the blessing of God upon him, holds that the infantryman be awarded one portion and the cavalryman two portions here the horse being equal to one portion. There is no further need to discourse upon the rules of this matter here."
البابُ التاسِعُ عشر: فى بيان ممارسة فتح الحصون وكيفية التوصل إلى ذلك. وفيه ثلاثة فصول.,BOOK NINETEEN: about the description of the practice of taking fortresses and the method of accomplishing this. In it are three chapters.
الفصل الأول: فى ذكر أنواع الحصون وما يحتاج إليه كل منها فى الفتح من العلاج.,Chapter One: citation of the types of fortresses and that which each one of them needs of special treatment in order to capture it.
اعلم أن الحصون فى اللغة تطلق على كل ما يتحصن به المتحصن من القلاع، والمدن المسورة، والجبال، والخنادق، والمغاير، والمطامير المحفورة، وغياض الشجر، وآجام القصب، والبحار، والرمال، وغير ذلك. ولكل منها حكم يخصه فى المحاصرة والفتح.,"Know that ”fortresses”, al-husun, in the language refers to anything in which a fortifier entrenches himself, such as citadels and walled cities and mountain forts and trenches and caves and subterranean caverns and thickets of trees and reedbeds and upon the waters and beaches and similar phenomena. For each of these there is a special method for investing and capturing."
وقد يجتمع فى الحصن الواحد عدة من الأصناف المذكورة مثل أن يكون قلعة على جبل فى داخل مدينة مسورة، وعلى ذلك خنادق دائرة، وفى الحصن مطامير محفورة للإختفاء ونحو ذلك، فيحتاج كل صنف من ذلك إلى علاج يخصه فى العمل والتدبير بحسب ما يقتضيه الحال.,"There may be gathered in any one fortified place a number of the familiar types, such as a citadel on a hill in the interior of a walled city, and about the latter a circumferencing moat; and in the fortress there may be subterranean caverns for concealment and such things. Each of these types requires operations special to its [proper] functioning and management to the degree that its nature demands."
فمنها ما يحتاج إلى المطاولة والمصابرة وبناء الحصون عليه، وإقامة المدة الطويلة كالمدن الحصينة والقلاع المشحونة بالأزواذ وآلات الحرب. ومنها ما يكتفى فيه بأدنى الحيلة والأيام القليلة.,"And among them are [types] which call for procrastination and endurance and building of fortifications against them and remaining to besiege them for a prolonged period, such as walled cities and citadels filled with provisions and engines of war. Others for which the merest trick and a few days [of siege] suffice."
وبين هذين القدرين ضروب مختلفة الأحوال، يحتاج فى كل واحد منها إلى آلات مخصوصة، وتدبير مناسب فى الحصار والمحاربة.,And between these types of strength are various categories of conditions. Each of them needs special war engines and proper management for investing and offense.
الفصل الثانى: فى بيان الطريق السهل لفتح الحصون.,Chapter Two: a description of the method of facilitating the capture of fortified places.
قال أهل التجربة فى ذلك: من أنفع الأعمال فى فتح الحصون على اختلافها أن يأتيها صاحب الجيش على حين غفلة من أهلها، وإن وافق أن يكون ذلك والأبواب مفتوحة فهو الغاية فى النجاح.,"The men of exploits, relative to this matter of the most profitable of actions in the capturing of fortified places according to their differentiation, said that the commander of the army should arrive before [the fortress] at a time of inattentiveness on the part of its inhabitants; and if it chance that this takes place when the gates are open, it will be most opportune."
وقد وقع ذلك للملك الظاهر بيبرس البندقدارى – رحمه الله تعالى – فى مدينة أنطاكية من عمل حلب، فكان فتحها من أيسر الفتوح على ما هى عليه من الحصانة. وإن لم يتهيأ ذلك فإن أمكنت الحيلة فى استسلام من فى الحصن ودخولهم فى الطاعة,"This good fortune happened to al-Malik al-Zahir Baybars al-Bunduqdari, may God have mercy upon him, in capturing the city of Antakiyah (Antioch) in the region of Halab (Aleppo). Its conquest was among the easiest of conquests in spite of its impregnability. When this (i.c., the gates being open) does not happen, then a trick will accomplish the submission of those who are in the fortress and their entering into obedience."
أو استمالة من أمكن منهم ليكون عوناً على الباقين قبل المناهضة، كان أولى. وإن لم يجد من يوصل الخبر إليهم كتب الكتب بما فيه إثارة الفتنة بينهم مثل أن يظهر أن بعض الحصن معه، ويجعل ذلك فى سهم، ويرمى به إلى الحصن، ونحو ذلك.,"Or gaining the assent of those who are amenable among them, so that they will be an aid against the others before the melee, will be preferable. If [the commander of the army] finds no one who will convey this report to them, he should write letters aiming at the stirring up of sedition among them such that it is apparent that some [of those] in the fortress are with him [in secret]. These [letters] he places on arrows and shoots them into the fortress."
وعليه أن يظهر لأهل الحصن العدل والوفاء ودوام الإحسان، ومراعاة النازلين إليه والاعتناء بهم؛ فإنه إذا اشتهر ذلك عنه وتحقق منه كان أسرع لانقيادهم له، وأدعى لدخولهم فى طاعته. وإن طلبوا الأمان بذله لهم.,"He should make apparent to the people within the fortress [his guarantee] of justice and faithfulness, the continuing bounty and respect for those who would descend to him and [the promise] of kind treatment for them. If he should gain a reputation [for these qualities] and it is confirmed by him, it will quicken their submission to him and make more conducive their enteiing into obedience to him. If they seek safe-conduct, he should bestow it upon them."
وإن خرد إليهم مستأمناً أولاه من البر ما يستطيعه مع الحذر منه من غير إشعار له بذلك. وإن وصل إليه أحد من أهل الجرايم طمنه ووعده كل خير، وإن استطاع استجلاب أخصاء صاحب الحصن ليرجعوا عنه أو يكفوا مؤنته كان ذلك من أوفق أمور الفتح وأهمها.,"If there comes out to him from among them one who seeks safe conduct, he should give him gifts, out of piety, as he is able to do with caution without letting him feel this [caution]. Should a criminal come out to him, he should quiet his fears and promise him every benefit. If he is able to attract the close associates of the commander of the fortress, so that they would turn against [the latter] or save [him the trouble of dealing with the commander], this would be among the most beneficial actions [in] capturing [the fortress] and among the most important."
وإن لم يتأت طاعتهم وانقيادهم فإن أمكنت حيلة يتحيل بها على خروج أهل الحصن للقتال، مثل أن يطمعهم فى الظفر به أو يولى به عنهم او يظهر انه راحل عنهم ليخرجوا فى تبع العسكر؛ فإذا خرجوا راوغهم ودخل الحصن بغتة، كان أعون على المقصود.,"If their obedience and submission are not secured, he should attempt a trick which will bring about the sallying forth of the people within the fortress to battle, such that they are emboldened to defeat him; or to turn away from them, or to seem to be departing from them, so that they will come forth in pursuit of the army. If they do come out, and [the commander of the army] can elude them and enter the fortress suddenly, this would be most helpful in gaining the objective."
الفصل الثالث: فى كيفية الحصار.,Chapter Three: about the method of investment.
قال أهل الدربة بالحصار: أول ما يبدأ به من عمل الحصار أن يحصر أهله من أول نزوله عليهم حصراً لا يقدرون معه على أن يخرج منهم أحد، ولا يدخل إليهم أحد لا يسمعون له كلاما، ولا ينظرون له إشارة، ولا تبلغ إليهم رمية سهم.,"People experienced in the investment [of fortified places] say that the first of the things done in the action of investment is that one’s men, from the moment of their alighting, surround them (i.e., the people in the fortress) so that no one of them is able to leave and no one can enter to them; nor can they hear from anyone a single word, nor can they see from anyone a sign (or signal), nor can the shooting of an arrow reach them."
فإنه ربما بلغهم أحد أخبار العسكر مشافهة إن كانوا يسمعون كلامه، أو يشير إليهم إشارة فى ذلك يفهمونها، أو يكتب كتاباً ويجعله فى سهم ويرمى به إليهم فيأخذون حذرهم.,"It may be that a report about the army can reach them by word of mouth had they been able to hear the speech of anyone; or one might make a signal to them about the army which they would understand, or one might write them a letter and place it on an arrow and shoot it to them, thus causing them to take caution [on the basis of any one report relayed to them by these methods]."
وعليه أن يحترز من رسلهم، ولا يدع أحدا من عسكره يدنو منهم إلا العلماء بتصاريف الكلام ومصادره وموارده ممن يثق به، ويحذر أن يظفر أحد منهم بلفظة فما فوقها، فرب كلمة فتحت باباً مغلقاً من الشر.,"Great care must be taken about their messengers, and the commander should not entrust a single one of his army to approach them except those who arc conversant with diplomatic exchange, its forms and its techniques. Care [too] should be taken that no one of them (i.e., the enemy’s messengers) should gain a single word or more than this. A single word can open a door fastened against evil."
ويجب أن يكون رسوله إليهم ممن يوثق بنصيحته وديانته ووفائه وصحة تدبيره. وعليه أن يعرف أحوال الحصن والمواضع الصعبة والسهلة والممتنعة والممكنة فى العمل، ومواضع المخايض والمغاير والجسور والقناطر التى يعبر منها إلى ما يختار من أماكن الحصن,"One’s emissary to those [within the fortress] should be from among those whose counsel and piety and integrity and sound management are trusted. [The commander of the army] should know the conditions of the fortress, the inaccessible placesand those with case of access; the impossible and the possible places for [military] action; the positions of the fording-places and caves, of the pontoon and vaulted bridges which he must cross to reach the place he chooses from among [the possible] positions [of entrance] to the fortress."
ومواضع النقوب والتعليق ونصب السلالم والكلاليب [وكذلك نسب] المنجانيق والحجارة المناسبة لها، ومواضع رمى النشاب والمقاليع والنفط، وكيفية استعمال ذلك والعمل به، بعد أن يضع من ينصبه لقتال الحصن فى مكان لا سبيل للعدو عليه. ويفعل من ذلك الأنسب بالأنسب.,"Further, he should know the positions for mining [the walls] and for scaling ropes, siege ladders and grappling irons. Similarly [he should be conversant] with the erection of mangonels and the directing of the stones used in them; of the positions for the archers, the slings and the naptha-throwers, and of the method of operating these machines and using them. He who has erected them for battling against the fortress should place them in a position which enemy [fire] cannot attain. In this matter, he should do the most convenient things first."
وعليه أن يعد من أصناف المقاتلة والصناع كل ما يحتاج إليه من الحديد والخشب ونحوها، وصانع كل آلة تتعلق بالحرب، ويأخذ الصناع بعمل الآلات والسلاح، ولا يهمل ذلك ولا يؤخره، ويظهر عمل ذلك لأهل الحصن ولا يخفيه؛ فإن فى ذلك إرهاباً لهم، وتخويفاً وإضعافاً لقلوبهم.,"[The commander of the army] must assemble all types of warriors and workmen, that which he requires of iron and wood and similar materials, and the craftsmen of all engines related to war. These craftsmen should begin the construction of the machines and armaments. [The commander] should not neglect this matter or delay it, and the construction of these should be apparent to the people within the fortress. It should not be concealed, because, by doing it [openly], fright and terror and weakening of their hearts occur."
ويعجل بنصب المنجانيق والرمى بها؛ فإن لها على أهل الحصون روعة. ومهما أمكنه انتهاز الفرصة انتهزها وبادر إليها، ولا يؤخر ذلك لمراجعة أهل الحصن؛ فإن فى التأخير راحة لهم، وأخذ الأهبة، وإدارة الرأي بينهم,"He should also supervise the raising of the mangonels and their firing, for by so doing dread is visited upon the people of the fortress. Whenever an opportunity presents itself [to use the mangonels], he should seize it and he should hasten to do so, without warning the people in the fortress before doing so. In delay is respite for them and their taking to arms and the consolidation of opinion amongst them."
وذلك من أجل مقاصد العدو وما فيه مصلحته، ولكل شيء وقت متى تعداه أفسده بمقدار التعدى. وإذا وقع الحصار فلا يرفع عنهم رمى المنجانيق، ولا يفتر عنها ساعة واحدة من ليل أو نهار؛ فإن كف القتال عنهم [مما يرد روعتهم] ويقوى قلوبهم.,"such delay merely benefits the objective of the enemy [within] and that which redounds to his interest. Verily, for everything there is a right time; to exceed it is to lessen its degree of usefulness. When the investment is under way, there should be no pause in the discharging of the mangonels against them, and there should be no abating [of the amount of mangonel fire] in any hour of the day or night. To desist in attack against them is among that which cools their fright and strengthens their hearts."
وإذا وقع القتال بالسلاح ينبغى أن يقاتلوا بالأيسر منه فالأيسر، ويؤخر العظيم المهول من الآلات إلى آخر ما يقاتلون به ليظهر لهم كل قليل ما هو أقوى من الآخر، إلى أن تدعو الضرورة إلى الابتداء بالأقوى فيبدأ به.,"And when the armed attack takes place, it is necessary that [the men of the army] fight with the most convenient [of arms] first and then the next most convenient, delaying the use of the largest of the machines [of war] to the last of those [implements] which they employ in attacking. [In this manner] it becomes apparent to the people in the fortress that each [successive] implement is a little more powerful than the preceding one. [This procedure is employed] except when necessity calls for beginning [the investment] with the most powerful weapon; then the commander begins with this one."
وإن مال أهل الحصن إلى المناجزة فى القتال عاكسهم فى مرادهم، وأخذهم بالمطاولة، لأنهم لم يميلوا إلى المناجزة إلا وقد أخذهم الضجر. وإن مالوا إلى المطاولة أخذهم بالمناجزة، على أن المطاولة فى الحرب هى رأس المكيدة، وهو الذى يقتضيه الحزم.,"If the people of the fortress opt for a strong initial action of attack, [the commander of the army] should counter their design and handle them by procrastinating [in engaging them in quick battle], because they would not have opted for quick action unless they had been disquieted. And if they opt for procrastination, he should treat them to quick attack, though procrastination in war is the chief stratagem, and it is the one which requires cool resolution."
وبالجملة فمبنى الحرب على مخالفة غرض العدو. ومن محاسن المحاصرة أن يطوف صاحب الجيش أو من يستنهضه من عسكره فى كل يوم أو يومين بالحصن، ويظهر لأهل الاجتهاد فى أمر فتحه والعمل فى أخذه، فإن فى ذلك إرهاباً لهم.,"In general, the foundation of battle is opposition to the design of the enemy. And among the most laudable actions is that the commander of the army or one of his army whom he deputized should circumambulate the fortress every day or two, consulting the people of judgment on the matter of its capture or about the work [to be done] in taking it. This will frighten [those within]."
ومما ينبغى أن ينبه له أن المحاصر للعدو هو محصور أيضاً [فى المعنى] لأنه لا يأمن خروجهم عليه ومناجزتهم له متى أمكنهم الفرصة فى ليل أو نهار، لأنهم يرومون الظفر كما يرومه المحاصر لهم.,"It must also be stressed that the besieger of the enemy is also besieged in the sense that he is not secure from their going out against him and their hastening to do so when the opportunity, during the day or night, presents itself to them; for they desire victory as much as the besieger desires it over them."
فينبغى أن يحترز على نفسه ومن معه من العسكر ما أمكنه، ويتخذ الخنادق إن احتاج إليها وأمكنه عملهم، فإن ذلك من أشد الحزم والاستظهار. وأن يجعل على قدر رمية سهم من باب الحصن فرساناً مرابطة له، منتظرين من يخرج منه ليكونوا بمنزلة الطلائع للعسكر,"Hence it is incumbent upon the commander to be cautious with respect to himself and those of the army with him as much as possible. He should use trenches if there is need of them, and their construction is possible; for this is among the strongest [factors] of resolution and conquest. And he should put, at the distance of an arrow-shot from the gate of the fortress, some cavalrymen, posted about [this position], who will observe those who leave it; thus they will be in the position of scouts for the army."
فإذا رأوا أحداً خرج من الحصن بادروا بالإعلام به ليلاقيه العسكر أو من يقاومه منهم. وإذا ظفر المحاصر للحصن به واستولى، فقد اختلفت مقاصد الملوك فى ذلك؛ فمنهم من يرى بهدمه الحصن وتخريبه حتى لا يكون ملجأ لمن يتحصن به [من العدو مرة أخرى].,"When they see someone leave the fortress, they will hasten to become informed about him, so that the soldiers of the army can take care of him, or some of their own number will offer opposition to him. When the besieger of a fortress accomplishes its capture and gains mastery over it, the aims of rulers have varied about [the matter of the fortress’ future]. Some insist upon destroying and demolishing the fortress, so that it cannot become a refuge for that one among the enemy who would fortify it another time."
ولذلك هدم ملوك الترك مدن سواحل الشام من صور وعكا وعسقلان وغيرها من المدن العظام خشية أن يملكها الفرنج فتتحصن به. وهذه كانت طريقة ملوك التتر من هولاكو وغازان فمن بعدهم,"Thus the Turkish rulers (i.e., the Mamluks) destroyed the cities of the coast of Syria, such as Sur (Ture), ‘Akka (Acre) and Asqalan and others of the leading cities, fearing that the Franks would gain possession of them and refortify themselves within them. This was the method also of the Tartar rulers, such as Hulaku and Ghazan and those after them."
فقد خربوا كثيراً من المدن والحصون، منها ما أعيدت عمارته، ومنها ما بقى على ذلك. ومن الملوك من لا يرى تخريب الحصون لأن المقصود عمارة الأرض لا خرابها، وقد يملك الملك ما خربه من الحصون فيحتاج إلى عمارته ثانياً، فيقع ذلك فى غاية المشقة والكلفة.,"They had demolished many of the cities and fortresses, some whose rebuilding ensued, and some which remained as they were. Other rulers did not desire the razing of the fortresses, because the object in building up the land is not its destruction; for the king who rules over that which he demolished among the fortresses will need to build them anew. This entails the extreme of difficulty and expense."
البابُ العشرُون: فى بيان كيفية المدافعة عن الحصون وحفظها. وفيه فصلان.,TWENTIETH BOOK: a description of the method of the defense of fortified places and of their protection. In it are two chapters.
الفصل الأول: فيما يجب على صاحب الحصن من الاعتداد لحرب العدو قبل طروق الحصن.,Chapter One: about that which the commander of the fortified place must do by way of preparing for the attack of the enemy before the investment of the fortress.
قال أهل التجربة والبحث عن هذا الشأن: أول ما يحتاج إليه صاحب الحصن فى حال أمنه قبل أن يفاجئه العدو أن يكون قد حصن حصنه وأحكم مواضع المقاتلة، وأن يكون مشحوناً بالرجال وبكل آلة وعدة تعين على طول الحصار وتنكر فى العدو وعند المناهضة,"Men of exploits, investigators of this matter say that the first thing which the commander of a fortress needs to do vis-a-vis its condition of security before the enemy falls upon it unexpectedly is to strengthen its fortification and assign positions to its defenders, and to see that it has a sufficiency of men and of all war implements and equipment for a long siege and for vexing the enemy during the attack."
فإن فى ظهور الاستعداد بذلك ما يعلم به العدو النازل على الحصن أن صاحبه متيقظ لمن ورد عليه مستعداً له، فيكون سبباً لإحجامه ورجوعه عنه. ومن شأن الحازم أنه لا يزال متوقعاً للعدو فى كل وقت؛ فإن قصده العدو وجده مستعداً.,"By making apparent the readiness of all this, of that by which the enemy, alighting against the fortress, will know that the commander of the fortress is alert against him who attacks it, he will be ready for the siege. This will be a reason for [the enemy’s] retiring from the siege and his returning [to his own country]. Among the matters of caution which [the commander of the fortress] should oversee is its unceasing readiness for the enemy at all times; for, if the enemy aims at him, he should find him ready."
وعليه أن لا يقصر فى شيء من أمور مدافعة العدو فى وقت من الأوقات قبل الحصار، ولا فى شيء من عمله وتدبيره إلا أن يكون عليه فى ذلك وهن أو خلل. فإن من أضاع شيئاً فى وقته أو أخره عنه فليس الملوم سواه.,"Neither should he be remiss about any of the matters of defense against the enemy in the period before the investment, nor in any detail of operation and management lest there be involved some weakness or defect. He who delays doing a thing or misses the proper time [for doing it] can reproach no one but himself."
ومما يزيل طمع الطالب ما يراه من دوام الاحتراز. ومن أجل ما يستعان به الحصار وجود الماء والمأكل وما ينتفع به المحاصر مما لابد منه، فإن وجود ذلك مما يحتمل المطاولة التى قد يضجر العدو منها فيكون سبباً لانصرافه.,"One thing which dashes the hopes of one who seeks to take the fortress is what he sees of the maintenance of precaution. Among the most important matters relative to the incipient investment is the presence of [sufficient] water and food and those necessities which benefit the besieged group. The presence of these favors procrastination which will vex the enemy, and it may be a reason for his retiring."
الفصل الثانى: فيما يجب على صاحب الحصن فعله حالة الحصار.,Chapter Two: about that which the commander of the fortress must do at the lime of the actual investment.
قد قالوا إنه أول ما [يبنغى أن] يبدأ به المحصور هو حض أصحابه على الثبات وإعلامهم [بجميع عواقب] الصبر، وتحذيرهم من العدو وما يلقونه منه إن ظفر بهم، والوعد بكل خير عند نصرتهم وانصراف العدو عنهم,"[The experts] said that the first thing a besieged [commander] must do is to exhort his companions-in-arms to constancy, informing them of all the rewards of patience, warning them about the enemy and that which they will receive at his hands should he conquer them; promising them every good upon their victory and the retirement of the enemy from against them."
مع سلامة أنفسهم وأموالهم، إلى غير ذلك مما تسكن إليه نفوسهم، ويفسح مالهم. وعليه أن يعرف منتهى سلاح عدوه ومدى نكايته، ليكون عمله على قدر ذلك؛ لأن من علم غاية ما عند خصمه بنى أمره على يقين ما علم.,"with safety for themselves and their wealth, to the amount which would satisfy their souls and enlarge their hopes. He should know the extent of his enemy’s arming and the extent of his injury, so that his actions will be relative to these amounts; for he who knows the extent of that which is with bis adversary, builds his power relative to the certainty of what he knows."
وعليه أن يستعمل من الآلات ما فيه إفساد لعمل الخصم، ودفع عن الحصن، وأبطال لآلات العدو. وأن لا يستعمل من السلاح ولا يرمى إلا بما يوثق بنكايته، لأن السلاح إذا خرج عن صاحبه، ولم يقع نكاية به فى عدوه، فقد عدمه الرامى به من غير نفع مع شدة الاحتياج إليه,"He should employ those machines which counter the operation of the adversary and defend the fortress, and which abrogate [the effect] of the enemy’s machines. He should not use any arms or projectiles other than those he is confident will injure the enemy; for, the weapon, when it has gone from the hand of its wielder, without effecting thereby any injury to his enemy, has lost its use to the wielder, notwithstanding his urgent need of it."
وربما ظفر به العدو فصيره عدة له على من رمى به أولا. وعليه أن لا يناهض عدوه ولا يناجزه للقتال إلا عند الضرورة والحاجة إلى الدفع عن نفسه، ولا يقاتل ما وجد إلى الحيلة والخديعة سبيلا، وعليه بالمطاولة والمدافعة.,Perhaps the enemy may gain it and make it part of his battery against the one who threw it in the first place. [The commander of the fortress] should not indulge in rushing the enemy and sallying forth to battle except out of necessity and the need to defend himself; nor should he engage in battle so long as he has resort to trickery and stratagem. He must have recourse to procrastination and [other means of] defense.
وإن دام الحصار يغتنم اليوم والساعة واللحظة لتتهيأ له الحيلة، وينتظر حوادث الزمان وما يقع من الفرج. وقد أخبر الصادق المصدوق صلى الله عليه وسلم أن النصر مع الصبر. وبالجملة فإنه يجب عليه أن يملك قلوب الرعية بالعدل والإحسان,"If the investment continues, he must seize the day and the hour and the moment to effect the stratagem prepared [against the enemy], and be aware of the happenings of the time and whatever relief comes forward. The Verified Truthful One, [The Prophet], has recounted that victors’ is with the patient. In general, it is necessary that [the commander of the fortress] possess the hearts of the common people through justice and beneficence."
فإنه ليس غاية مراد الرعية إلا ذلك. ومن عانى العدل والإحسان كانت رعيته من أنصح الجند له لطمأنينة قلوبهم إليه، وربما ضبطوا مكانهم إذا غاب عنهم جند الملك على حين حضور من يثق به الملك من المندوبين لذلك. والله أعلم.,"for the reach of the desire of the common people is for naught but these. He who practices justice and good works, his subjects will be among the most sincere of his soldiers, because of the tranquility of their hearts towards him. They may hold fast to their places when the army of the ruler is absent from them until the coming of one whom the ruler deputizes from among the trustworthy for this [duty of defense]. But God knows best."
قال الفيلسوف العلامة، أبو الوليد محمد بن أحمد بن محمد بن أحمد بن أحمد بن رشد، رحمه الله تعالى:,"Le jurisconsulte très considérable, unique, le très docte, le grand Maître, le qâdhi très équitable, Abou’l-Walid Moh’ammed ben Ah’med ben Moh’ammed ben Ah’med ben Ah’med ben Rochd (Dieu l’agrée et lui fasse miséricorde!) a dit:"
أما بعد حمد الله بجميع محامده، والصلاة على محمد عبده المطهر، المصطفى ورسوله:,"Après avoir donné à Dieu toutes les louanges qui lui sont dues, et appelé la bénédiction sur Moh’ammed, son serviteur purifié, élu, son envoyé,"