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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,

ولذلك قيل: لا يزال الناس بخير ما بقي الأوَّلُ يتعلم منه الآخر.

This is the reason why it has been said: Mankind will always be well off as long as the later generations learn from the former.””

وإنَّ السبب على جمع نتف من أخبار العرب في حنينها إلى أوطانها، وشوقها إلى تُرَبها وبلدانها، ووصفها في أشعارها توقُّدَ النار في أكبادها؛ أني فاوضت بعضَ من انتقل من الملوك في ذكر الديار، والنزاع إلى الأوطان، فسمعته يذكر أنه اغترب من بلد إلى آخرَ أمهدَ من وطنه، وأعمرَ من مكانه، وأخصبَ من جنابه،

The reason why I gathered some bits of information of the Arabs about their yearning for their native land, about their longing for their earth and cities and about the way how they described in their poems the burning fire in their hearts, is that in a conversation which I had with a displaced king about one’s recollection of home and affection for the native land, I heard him say that he went from a country to one more cheerful, more populated and more prosperous than his native land;

ولم يزل عظيمَ الشان، جليلَ السلطان، تَدِين له من عشائر العرب ساداتُها وفتيانُها، ومن شعوب العجم أنجادُها وشجعانُها،

He always enjoyed a high position and much authority. The lords and the (noble) young men of the Arab tribes obeyed him; and so did the bold and brave men of the non- Arab nations.

يقود الجيوش ويسوس الحروب، وليس ببابه إلا راغب إليه أو راهب منه،

He commanded armies and led wars. All those in his court wanted some favor from him or were afraid of him.

فكان إذا ذكر التربة والوطن حنَّ إليه حنين الإبل إلى أعطانها،

Yet, when he remembered his land and his native country, he yearned for it as camels yearn for their watering places.

وكان كما قال الشاعر: إِذَا مَا ذَكَرْتُ الثَّغْرَ فَاضَتْ مَدَامِعِي *** وَأَضْحَى فُؤَادِي نُهْبَةً لِلْهَمَاهِمِ حَنِينًا إِلَى أَرْضٍ بِهَا اخْضَرَّ شَارِبِي *** وَحُلَّتْ بِهَا عَنِّي عُقُودُ التَّمَائِمِ وَأَلْطَفُ قَوْمٍ بِالْفَتَى أَهْلُ أَرْضِهِ *** وَأَرْعَاهُمُ لِلْمَرْءِ حَتَّى التَّقَادُمِ

He fitted the description of the poet; Whenever I remember the home, my eyes are full of tears and my heart becomes a prey to anxieties, Because of my yearning for a land where I grew up to manhood and where the strings of amulets were taken off from me. The nicest people for a youth to have are his countrymen, the ones who most respect the man’s right of his past.

وكما قال الآخر: يَقَرُّ بِعَيْنِي أَنْ أَرَى مَنْ مَكَانُهُ *** ذُرَا عُقُدَاتِ الْأَبْرَقِ الْمُتَقَاوِدِ وأَنْ أَرِدَ الْمَاءَ الَّذِي شَرِبَتْ بِهِ *** سُلَيْمَى وَقَدْ مَلَّ السُّرَى كُلُّ وَاخِدِ وَأَلْصِقُ أَحْشَائِي بِبَرْدِ تُرَابِهِ *** وَإِنْ كَانَ مَخْلُوطًا بِسُمِّ الْأَسَاوِدِ

As well as the description of another poet: It cools my eye to see, on the spot, the summits of the undulations of the plain Abrag And to descend to the water spring from which Sulayma has drunk, after all fast striding (men) had enough of the night journey. And to press my belly to the coolness of its soil, even if it is infected with the poison of the large black snakes.

فقلت: لئن قلت ذلك، لقد قالت العجم: من علامة الرشد أن تكون النفس إلى مولدها مشتاقة، وإلى مسقط رأسها توَّاقة.

So I said: If so you speak, the Persians said before: It is a sign of straightforwardness that one yearns for one’s birth-place, and that one sighs for one’s home.””

وقالت الهند: حرمة بلدك عليك كحرمة أبويك؛ لأن غذاءك منهما وأنت جنين، وغذاءهما منه.

The Indians said: The reverence you owe to your country is like your reverence for your parents, because you owe your subsistence to them while you were an embryo, while they owe theirs to it (the native land).””

وقال آخر: احفظ بلدًا رشَّحك غذاؤه، وَارْعَ حمًى أكنَّك فناؤه.

Someone else said: Preserve (protect) a country which fed you and defend a sanctuary which sheltered you.””

وأولى البلدان بصبابتك إليه بلد رضعت ماءه، وطعمت غذاءه،

The country which deserves most to be longed for is the one whose water you drank, and whose food you ate.

وكان يقال: أرض الرجل ظئره، وداره مهده، والغريب النائي عن بلده المتنحي عن أهله كالثور النادِّ عن وطنه، الذي هو لكل رام قنيصة.

It was also said: The land of a man is his nurse and his home is his cradle. And the stranger who is far from his home and away from his family is like an ox which strayed from its grounds and is, consequently, a prey to every hunter.””

وقال آخر: الكريم يحن إلى جنابه، كما يحن الأسد إلى غابه.

Someone else said: The noble man yearns for his country as the lion longs for its thicket.””

وقال آخر: الجالي عن مسقط رأسه ومحل رضاعه، كالعير الناشط عن بلده الذي هو لكل سبع قنيصة، ولكل رام دريئة.

Someone else said: He who emigrates from his birthplace and the place where he was a suckling, is like a wild ass roaming far from its habitat which is a prey for lions and a spear-thrusting for shooters.””

وقال آخر: تربة الصِّبا تَغرس في القلب حرمة وحلاوة، كما تغرس الولادة في القلب رقة وحفاوة.

Someone else said: The land of one’s youth, plants reverence and meekness into one’s heart, as giving birth to children plants tenderness and devotion in the heart (of the mother).”

وقال آخر: أحق البلدان بنزاعك إليه بلد أَمَصَّكَ حلبَ رَضاعه.

Someone else said: The country which most deserves your affection is the one which gave you its milk to drink when you were a suckling.””

وقال آخر: إذا كان الطائر يَحِن إلى أوكاره فالإنسان أحق بالحنين إلى أوطانه.

Someone else said: If the bird yearns for its nest, the man should, with even better reason, yearn for his home.””

وقالت الحكماء: الحنين من رقة القلب، ورقة القلب من الرعاية، والرعاية من الرحمة، والرحمة من كرم الفطرة، وكرم الفطرة من طهارة الرِّشدة، وطهارة الرشدة من كرم الْمَحْتِدِ.

The Sages said: Yearning results from tenderness of heart, tenderness of heart results from benevolence, benevolence results from mercy, mercy results from a noble disposition, a noble disposition results from purity of descent, and purity of descent results from noble origin.””

وقال آخر: ميلك إلى مولدك من كرم محتدك. وقال آخر: عسرك في دارك أعز لك من يسرك في غربتك، وأنشد: لقرب الدار في الإقتار خير *** من العيش الموسع في اغتراب

وقال آخر: ميلك إلى مولدك من كرم مَحْتِدِكَ. وقال آخر: عسرك في دارك أعز لك من يسرك في غربتك، وأنشد: لَقُرْبُ الدَّارِ فِي الْإِقْتَارِ خَيْرٌ *** مِنَ الْعَيْشِ الْمُوَسَّعِ فِي اغْتِرَابِ

وقال آخر: الغريب كالغرس الذي زايل أرضه، وفقد شِربه، فهو ذاوٍ لا يثمر، وذابلٌ لا ينضر.

Someone else said: The foreigner is like a plant which has been removed from its soil and deprived of its water. It shrivels and bears no fruit, and it withers and thus is no longer green.””

وقال بعض الفلاسفة: فطرة الرجل معجونة بحب الوطن؛

A certain philosopher said; The natural dispositions of a man is kneaded and mixed with the love of the native land.””

ولذلك قال بقراط: يُداوَى كلُّ عليل بعقاقير أرضه؛ فإن الطبيعة تتطلع لهوائها، وتنزع إلى غذائها.

That is why Hippocrates said: The ill person should be treated with the medicines of his own land because nature wants the air and is fond of the food to which it is used.”,!”

وقال أفلاطون: غذاء الطبيعة من أنجع أدويتها.

Plato said: The natural food is the most successful medicine.””

وقال جالينوس: يَتروَّح العليل بنسيم أرضه كما تتروَّح الأرض الجدبة ببلل القطر.

And Galen said: The ill person is refreshed by the breeze of his country as the barren soil is vivified by the moisture of the rain.””

والقول في حب الناس والوطن، وافتخارهم بالمحالِّ قد سبق، فوجدنا الناس بأوطانهم أقنع منهم بأرزاقهم؛

We have already mentioned men’s love of their native country and their pride in their home. Indeed, we have found men better satisfied with their native countries than with their livelihood.

ولذلك قال ابن عباس: لو قَنَع الناس بأرزاقهم قناعتهم بأوطانهم ما اشتكى عبدٌ الرزقَ.

That is why Ibn ‘Abbas said: If men were as well satisfied with their livelihood as they are with their native countries, nobody would complain about his livelihood.””

وترى الأعرابَ تحنُّ إلى البلد الجدب والمحل القفر والحجر الصلد، وتستوخم الريف، حتى قال بعضهم:

The Bedouins can be observed to yearn for the barren soil, the desert and the hard stone and to regard the cultivated land as unhealthy and unreliable. Thus one of them even said:

أَتُجْلِينَ فِي الْجَالِينَ أَمْ تَتَصَبَّرِي *** عَلَى ضِيقِ عَيْشٍ وَالْكَرِيمُ صَبُورُ؟ فَبِالْمِصْرِ بُرْغُوثٌ وَحُمَّى وَحَصْبَةٌ *** وَمُومٌ وَطَاعُونٌ وَكُلُّ شُرُورٍ وَبِالْبِيدِ جُوعٌ لَا يَزَالُ كَأَنَّهُ *** رُكَامٌ بِأَطْرَافِ الْإِكَامِ تَمُورُ

Would you migrate with the others or would you rather endure a hard life; such endurance is characteristic of the noble man. For in the cities there are fleas, fever, measles, pleurisy, pestilence and all kinds of evil While in the desert there is incessant hunger which does not end as if it were a thick cloud which quickly passes by the edges of the hills.

وترى الحضري يُولد بأرض وباء ومَوَتان وقلة خصب، فإذا وقع ببلادٍ أَرْيَفَ مِن بلاده وجنابٍ أَخصَبَ مِن جَنَابِه، واستفاد غنًى؛ حنَّ إلى وطنه ومستقره.

And also the sedentary people who were born in a land which is ridden by disease, pestilence and infertility can be observed to yearn for their native land and abode when they happen to be in a country and region which is more fertile and prosperous than their own and which afforded them wealth.

ولو جمعنا أخبار العرب وأشعارها في هذا المعنى لطال اقتصاصه، ولكن توخَّينا تدوينَ أحسن ما سنح من أخبارهم وأشعارهم، وبالله التوفيق.

And if we were to collect all the stories and poems of the Arabs concerning this subject it would be too long a tale. Thus we endeavored to put down only the best of their stories and poems which have come (to our mind); and on God we trust for success.

ومما يؤكد ما قلنا في حب الأوطان قولُ الله عز وجل، حين ذكر الديار يخبر عن مواقعها من قلوب عباده،

A confirmation of what we have said about patriotism is the statement of God, the Almighty, when mentioning the homeland, in which He describes the place which it (the homeland) holds in the hearts of His servants.

فقال: وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ، فسوَّى بين قتل أنفسهم وبين الخروج من ديارهم،

He said: If we prescribed to them: Kill yourselves or leave your country, they won’t do it except very few of them.” He thus considered leaving one’s country equivalent to suicide.”

وقال تعالى: وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا.

He, He is exalted, also said: Why don’t we fight in the path of God, after we have been ousted from our homes and (deprived of) our children.””

وقال الأول: عمَّر الله البلدان بحب الأوطان، وكان يقال: لولا حبُّ الناسِ الأوطانَ لخربت البلدان.

The ancients said: God had rendered the countries populous and flourishing through patriotism.” It has also been said: “If men wouldn’t love their native land, all the countries would have been destroyed.””

وقال عبد الحميد الكاتب وَذَكَر الدنيا: نَفَتْنَا عن الأوطان، وقطعتنا عن الإخوان.

The writer (secretary) ‘Abd al-Hamid said describing the world: It exiled us from our native country and cut us off from our friends.””

وقالت الحكماء: أكرم الخيل أجزعها من السوط، وأكيس الصبيان أبغضهم للكُتَّاب، وأكرم الصفايا أشدُّها ولهًا إلى أولادها، وأكرم الإبل أشدها حنينًا إلى أوطانها، وأكرم المهارى أشدُّها ملازمة لأمها، وخير الناس آلفهم للناس.

The sages said: The noblest horse is the one that is most fearful of the whip, the best children are those who most hate the school, the noblest milch- camels are those which are most fond of their children, the noblest camels are those which yearn most for their home, the noblest fleet- camels are those that cling closest to their mother and the best men are those who are most intimate with others.””

وقال آخر: من أمارات العاقل بره لإخوانه، وحنينه إلى أوطانه، ومداراته لأهل زمانه.

Someone else said: The characteristics of the intelligent man are his kindness toward his friends, his yearning for his native land, and the flattery he uses toward his contemporaries.””

واعتلَّ أعرابيٌّ في أرض غربة فقيل له: ما تشتهي؟ فقال: حِسل فَلاةٍ وحَسْو قلات،

A Bedouin who fell sick in a foreign land was asked: What do you desire?” He replied: “A young lizard from the desert and a sip (of rain water) from clefts (in a rock).”

وسُئل آخر فقال: مخضًا رويًّا، وضبًّا مشويًّا. وسُئل آخر فقال: ضبًّا عنينًا أعور. وقالت العرب: حماك أحمى لك، وأهلك أحفى بك.

Another’s reply to the same question was: Some refreshing churned cream and a toasted lizard.” Still another’s reply was: “A moaning and one-eyed lizard.” The Arabs said: “Your own sanctuary is your best protector, and your kinsmen are more favorable to you (than anybody else).””

وقيل: الغربة كربة والقلة ذلة، وقال: لا ترغبوا إخوتي في غربة أبدا *** إن الغريب ذليل حيثما كانا

وقيل: الغربة كربة والقلة ذلة، وقال: لَا تَرْغَبُوا إِخْوَتِي فِي غُرْبَةٍ أَبَدًا *** إِنَّ الْغَرِيبَ ذَلِيلٌ حَيْثُمَا كَانَا

وقال آخر: لا تنهض عن وكرك فَتُنَغِّصَك الغربة وتَضيمَك الوحدة.

Someone else said: Don’t leave your shelter, for your remoteness would perturb your life, and your solitude would cause you pain.””

وقال آخر: لا تجفُ أرضًا بها قوابلك، ولا تَشْكُ بلدًا فيه قبائلك.

Someone else said: Don’t neglect a land where the midwives who delivered you live, and don’t complain of a country where your own tribe lives.””

وقال أصحاب القيافة في الاسترواح: إذا أحسَّت النفس بمولدها تفتحت مسامُّها فعرفت النسيم،

The prognosticators described recreation as follows; If the soul feels (notices) its birthplace, its pores open and it feels the breeze.””

وقال آخر: يحن اللبيب إلى وطنه كما يحنُّ النجيب إلى عطنه،

Someone else said: The intelligent noble man yearns for his native country as the fine camel yearns for its watering place.””

وقال: كما أن لحاضنتك حقَّ لبنها، كذلك لأرضك حقُّ وطنها.

He also said: As much as you are indebted to your nurse for her milk, so you are indebted to your land for being your home.””

وذكر أعرابي بلده فقال: رملة كنت جنينَ ركامها، ورضيعَ غمامها، فحضنتني أحشاؤها وأرضعتني أحساؤها،

A Bedouin, remembering his country said; It is a desert whose hills of sand were my womb and whose clouds were my wet nurse. The lap in which I lay was its earth and the milk I drank was the water which was collected in puddles in the sand.””

وشبَّهت الحكماء الغريب باليتيم اللطيم الذي ثَكِل أبويه، فلا أم تَرْأَمه ولا أب يحدب عليه.

The sages compared the foreigner with an orphan who has lost both his parents. He has no mother who fondly loves him and no father who is kind to him.