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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.