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ومنها ما يقتضى اللوم، مثل أن يوكل بشئ من أحوال القتال [فيخل به]، أو يخل بمصافه من غير عذر، أو يصف العدو بالقوة ونحو ذلك. ومنها ما يقتضى الإيقاظ والتنبيه خاصة، مثل أن يسلك غير طريقه، أو يقف فى غير موقفه، أو ينزل فى غير منزله.

And among them are acts demanding reproof, such as, having been entrusted with something of the activities of the battle, to be remiss about it, or to be remiss about one’s formation without excuse, or describing the enemy as powerful, and such like. And among them are acts requiring drawing the [special] attention [of the commander of the army] to them, such as one’s travelling along any but one’s [appointed] path or standing in any but one’s own post, or camping in any but one’s [proper] area.

وبالجملة فذلك موكول إلى رأى صاحب الجيش، حيث رأى المصلحة فى الفعل فعل، وحيث رأى المصلحة فى الترك ترك. ولكل حالة حكم يختص بها.

To sum up: these [matters] are entrusted to the judgment of the commander of the army; where prudence deems action necessary, he acts; and where it advises non-action, he complies. For each case, there is a rule special to it.

البابُ السابع: فى بيان متى يجب ملاقاة العدو وقتاله. وفيه فصلان.

BOOK SEVEN: about the explanation of when it is necessary to encounter the enemy and do battle against him. In it are two chapters.

الفصل الأول: فيما إذا كان الجيش قوياً والعدو ضعيفاً.

Chapter One: about what [must be done] if the army is strong and the enemy is weak.

وفى هذه الحالة تجب مناهضة العدو ومناجزته وغزوه فى بلاده. وقد أمر الله تعالى نبيه صلى اللله عليه وسلم بقتاله أهل الكفر [والإغلاظ عليهم]، فقال جلت قدرته: “يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ”.

Under these circumstances, opposing the enemy, being prepared for him, and raiding him in his own country are necessary. God had commanded His Prophet to fight the unbelievers and treat them roughly, when He said, exalted be His power, ‘Struggle with the unbelievers and the hypocrites, and be thou harsh with them.”

وأمر بقتال من جاور المسلمين من الكفار، فقال جل من قائل: “يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً”. [قال العلماء أقل ما يجب] الغزو فى هذه الحالة فى كل سنة مرة.

And He ordained engaging those of the unbelievers who were near neighbors of the Muslims when He said, exalted be the Sayer, ‘Find the unbelievers who are near you; let them find in you a harshness.” The ,ulamaa have said that the least that has been enjoined of raiding of this type is once each year.

وقد غزا النبى صلى الله عليه وسلم ثمانى وعشرين غزوة، وفتح أكثر بلاد العرب قبل وفاته صلى الله عليه وسلم. وقاتل أبو بكر الصديق – رضى الله عنه – بعده فى خلافته أهل الردة الذين ارتدوا بعد وفاة النبى صلى الله عليه وسلم ومانعى الزكاة

The Prophet went forth to fight, ghaza, twenty-eight times and conquered most of the country of the Arabs before his death, may God have mercy upon him and grant him peace. Abu Bakr, the Trustworthy, al-siddiq, may God have mercy upon him, fought after him, in his caliphate, the people of apostacy, al-riddah, who turned away [from Islam] after the Prophet’s death, and refused to pay the zakat.

وقال: لو منعونى عقالا كانوا يؤدونه إلى رسول الله صلى الله عليه وسلم لقاتلتهم عليه. وفتح بصرى من بلاد الشام فى خلافته [وهى أول مدينة فتحت من بلاد الشام].

He said, “Were they to refuse a poor tax which they used to give to the Messenger of God, I would fight them for it.” He conquered Busra (Bosra) in the land of Syria in his caliphate, and it was the first city to be conquered in the land of Syria.

[وفتح عمر بن الخطاب رضى الله عنه بعده دمشق وساير بلاد الشام] وما وراء ذلك من جهة الشرق، حتى انتهى إلى خراسان [وأعمالها]. وكذلك فتحت [فى أيامه قرى من قرى الشام] ومصر وبرقة وغيرها.

After him, ‘Umar b. al-Khattab, may God have mercy on him, conquered Damascus and the rest of the land of Syria, and beyond this to the East until his conquests reached to Khurasan and the lands adjacent to it. And, likewise, in his reign some of the cities of Syria and Egypt and Barqah and other places were conquered.

وفتح فى خلافة عثمان [رضى الله عنه] من جهة الشرق كرمان وسجستان وفارس وطبرستان وغير ذلك، ومن جهة الغرب أفريقية وهى بلاد تونس، ومن جزاير البحر قبرس. وغزا معاوية فى أيامه القسطنطينية، قاعدة ملك الروم، وضايقها.

In the caliphate of ’Uthman, may God have mercy upon him, Kirman and Sijistan and Fars and Tabaristan to the East were conquered; and, to the West, Ifriqiyah, that is, the land of Tunis; and Cyprus among the islands of the sea. Mu‘awiyah in his reign raided Constantinople, the capital of the king of Rum, and put it under heavy siege.

وتوالت غزوات الخلفاء بعد ذلك وفتوحهم فى الدولة الأموية والدولة العباسية بعدها، حتى يقال إن المعتصم، أحد خلفاء بنى العباس، بلغه أن امرأة شريفة أسرت تعذب عند صاحب عمورية من بلاد الروم، فصاحت المرأة: وامعتصماه!

After this, the raids of the Caliphs and their conquests succeeded one another in the days of the Ummayad power and in that of the ‘Abbasids following it. It is even said of al-Mu tasim, one of the ‘Abbasid Caliphs, that he heard a noble lady being tortured by the lord of ‘Amuriyah (Amorium), in the lands of Rum. The woman shouted, ‘O Mu’tasim!”

فقال لها ملك عمورية: يأتي المعتصم لخلاصك إلا على أبلق. فنادى فى عسكره بركوب الخيل البلق، وخرج لخلاصها، وفى مقدمة عسكره أربعة آلاف أبلق، فخلصها وعاد.

The lord of Amuriyah said to her, “Al-Mu’tasim cannot accomplish your deliverance except on a piebald horse, ablaq” [Al-Mu‘ta$im] directed his army to ride piebald horses, bulq. He set out to liberate her,and in the vanguard of his army [alone] there were four thousand piebald horses. He rescued her and returned [to his lands].

وكذلك توالت الفتوح العظيمة من ملوك مصر؛ ففتح الملك الناصر صلاح الدين يوسف بن أيوب – رحمه الله تعالى – وأخوه العادل أبو بكر ما كان غلب عليه الفرنج من بلاد الشام، وهى القدس والسواحل وأنطاكية وبعض أعمال الفرات.

Likewise the great conquests of the kings of Egypt continued [the above trend]. The Victor, al-Malik Salah ad-Din Yusuf b. Ayyub, may God have mercy upon him, [and] his brother, al-‘Adil, conquered those portions of Syria which the Franks had conquered, namely, Jerusalem and the coast land and Antakiyah, and, too, some of the regions of the Euphrates.

ثم غلب الفرنج على بعض ذلك أيضاً حتى استخلصه منهم ملوك الترك بالغزوات المتوالية من الملك الظاهر بيبرس وغيره، حتى كان آخر ما انتزع منهم من ذلك من سواحل الشام على يد أشرف بن قلاوون فى سنة [تسعين وستمائة].

Then the Franks conquered some of these again until the Turkish rulers (i.e. the Mamluks) retrieved them from [the Franks] by the continuous warfare of al-Malik al-Zahir Baybars and others [after him] until finally [the Franks] were ousted from the coastlands of Syria by the hand of al-Ashraf b. Qala’un in the year (six hundred and ninety).

الفصل الثانى: فيما إذا كان الجيش ضعيفاً والعدو قوياً.

Chapter Two: about what [must be done] if the army is weak and the enemy strong.

وفى هذه الحالة يجب التأنى وترك العجلة فى لقاء العدو، وعدم التعرض له إن أعرض، والأخذ فى أمره بالحيل والخديعة والمكيدة ما أمكن، ولا يسوغ التعرض له فى هذه الحالة ابتداء

Under these circumstances, procrastination and the absence of haste in meeting the enemy and the eschewing of presenting one’s self to him are necessary should he appear; using in this case stratagems and tricks and deception whenever possible. Confronting him at the very outset, while he is in this condition [of strength] is not permissible.

فإنه متى تعرض له كان كمن أثار الحية من وكرها مع عجزه عن مقاومتها ودفعها، فعرض نفسه للضرر، وألقى بيده إلى التهلكة. وقد قال بعض الحكماء: خذ بالأناءة فى الحرب ما استقامت لك. [قال بعض العلماء] يعنى ما كنت على جانب من الأمن.

To do so is comparable to one’s stirring a serpent from its lair [while] one is unarmed, in order to oppose and defeat it; thus presenting one’s self to peril and courting death by one’s own hand. Some of the learned have said, “By delaying the battle, [you] do that which benefits you”; and others say this means “as long as you are on the safe side.”

وبالجملة فعلى المتصدى لقتال العدو أن لا يعجل إلى لقائه، وأن يقبل العافية والسلامة ما وهبت له. فقد قال النبى صلى الله عليه وسلم: لا تتمنوا لقاء العدو، واسألوا الله العافية فإنهم ينصرون كما تنصرون، فإذا لقيتموهم فاثبتوا.

In general, the one seeking to do battle against the enemy should not move to engage him, but should accept safety and peace as long as they are granted to one. The Prophet said, “Don’t seek to encounter the enemy; rather ask safety of God. They [can] conquer just as you can conquer.” If you have met them, stand fast.

وعليه أن لا يسأم مطاولة عدوه؛ فإن فى خلال الانتظار انتهاز الفرص والظهور على أحوال العدو وخفى أمورهم. ولا يطلب الظفر باللقاء ما وجد إلى الظفر بالحيلة سبيلا

One should not become disgusted at the procrastination of one’s enemy, for in the interval of waiting is the grasping of [possible] advantage and acquiring knowledge of the enemy’s circumstances and [that which has been] concealed of their affairs; and one does not seek victory by engaging him so long as victory can be attained through stratagems.

فإن الخروج إلى العدو يقتضى التغرير بالنفس، واستهلاك الأموال، والغربة عن البلد، ولو بظاهرها، مع ما فى ذلك من توقع تلاف النفس، وركوب الأخطار، وتحمل المشاق. وربما فعلت الحيلة ما لا يفعله الحرب على ما تقدم فى باب الخديعة والحيل.

For going out against the enemy involves exposing one’s self to danger, and the endangering of one’s wealth, and being distant from [one’s] country, even if only to the frontiers of it. Considering what may be in this going-forth of expectation of the perishing of self and the courting of dangers and the bearing of afflictions, it may be that stratagems can do that which battle cannot, as has been mentioned in the chapter on deception and stratagems.

وعليه أن يصرف أكثر اهتمامه إلى دخول عدوه فى طاعته وانقياده إليه، حتى يكون ذلك مقدماً عنده على الغنيمة [فإن الغنيمة] العظمى عند أرباب العقول هي انقياد العدو ودخوله فى الطاعة؛ فإذا حصل ذلك فقد حصل الفوز بالمقصود.

And one should devote most of one’s energies to bringing one’s enemy into obedience and submission to one, to the end that this will be preferable to one rather than booty. Verily, the greatest booty, according to those possessing intelligence, is the submission of the enemy and his entering into obedience. Should this occur, [one’s] aim has been accomplished.

ولو لم يكن من القنع بالطاعة إلا سلامة النفس والأموال لكان فى ذلك كفاية. وإذا بذلت له الطاعة فعليه أن يكف عن القتل وسفك الدم ما استطاع إذا وثق من عدوه بذلك؛ إذ لا فائدة من قتل الطائع، فلعل من يسلم من القتل يصير عوناً له بعد أن كان عوناً عليه.

For if nothing were gained by obedience but security of self and property, one should cease killing and shedding blood [as soon as] one is able, if one trusts one’s enemy in this [matter]. There is no profit in killing those in obedience. Perhaps someone saved from killing will become of assistance to one after having been of assistance against one.

البابُ الثامن: فى الطلائع وترتيب أمورها وما يعتمد فى ذلك. وفيه فصلان.

BOOK EIGHT: about the scouting party and the organization of its activities and what these [activities] encompass. In it are two chapters.

الفصل الأول: فى [حقيقة الطليعة] وصفة رجالها وخيلها.

Chapter One: about the nature of the scouting party and a description of its horses and men.

أما الطليعة فإنها عبارة عن الخيالة التى تتقدم العسكر لاستطلاع الأخبار وكشفها؛ سميت بذلك الطلائع لاطلاعها على خبر العدو، وتسمى الكشافة أيضاً لكشفها الخبر.

As for the scouting party (al-tali’ah’, pl. al-tala’i‘: used interchangeably): it is defined as a cavalry group which precedes the army for the collection and discovery of information [about the enemy]. It is so called because of its advanced gathering, itla‘, of news of the enemy. And it is also called “al-kashshafah”, because of its discovering, kashf, of news [about the enemy].

وأما رجالها فقد قالوا إنه ينبغى أن يختار للطليعة رجال النصح [والنجدة] والمعرفة بمواقف الحروب؛ فإن النصرة متى حصلت للطليعة كانت النصرة للعسكر غالباً. ولذلك يستبشر أهل العسكر إذا حصلت النصرة لطليعته.

As for its men: it is said that it is necessary to choose for the scouting party men of counsel and courage and wise in the experiences (affairs) of wars. For when victory is achieved by the scouting party, it is victory for the army as a whole; and, too, the men of the army rejoice if victory has fallen to the scouting party.

وينبغى أن يجعل على الطليعة مقدماً ترجع إليه وتطيعه، لأنه إذا لم يكن عليهم مقدم يرجعون إليه، يقفون عند قوله، أدركهم الخلف، وفاتت المصلحة فيما هم فيه.

It is necessary, too, to place over the scouting party a general, al-muqaddam, to whom they have recourse and at whose word they stand fast (obey), [else] confusion will confound them, and the interest [they seek] would escape them.

وأما خيولهم فينبغى أن تكون خيولهم سوابق جيدة الظهور، سالمة الحوافر، ليس بها جماع ولا فيها حرون؛ فإن المقصود من الطليعة سرعة رد الخبر. وإذا كان فى الفرس حرن أو جماع أو نحو ذلك فوت المقصود من الطليعة.

As for their horses: it is necessary that their horses be race-horses, sound of back, securely shod; and there be not among them a stubborn one, nor one that is sexually restive. The purpose of the scouting party is the swift dispatch of news and should there be [in the party] a stubborn or sexually restive horse, or one of like qualities, the purpose of the scouting party will not be achieved.

الفصل الثانى: فى أحكام الطليعة وما ينبغى أن يعتمد فيها.

Chapter Two: about the regulations pertaining to the scouting party and what is encompassed by these.

أول ما يجب أن يعتمد فى أمر الطليعة أن لا يكون على أحد منهم درع، ولا معه ترس؛ وأن يكون فى جعبته عشرون سهماً فما حولها، وأن لا يكون معه شيء يثقله البتة، لأن ذلك مما يمنع سرعة الخبر، وقد تقدم أن المطلوب منها سرعة الخبر.

The first of that which must be ad hcred to in the matter of the scouting party is that none of them should have a breast-plate (or coat of mail), or shield; and that in the quiver of each there should be twenty arrows, or nearly that number. There should not be with any of them anything which might encumber him at all; because this [thing] might prevent the speedy [dispatch] of the news, and it has been pointed out that the speedy [dispatch] of the news is the purpose of [the scouting party].

والأحسن أن يكون مسيرهم فى أرض مستوية ليس فيها غبار إن أمكن؛ لأنه أقرب لرؤية العدو، فإن احتاج الأمر إلى الصعود إلى مكان عال من جبل أو نحوه صعد وبقى البعض فى الأرض المستوية.

It is preferable that their advance be over level ground in which, if possible, there is no dust; because [the dust] will catch the attention of the enemy. Should the matter entail ascending to a high place of a mountain or something akin to it, some should ascend while the others remain on level ground.

ولا ينتهى الطليعة فى السير إلى أكثر من ثلثى الطريق فيما بينهم وبين العدو؛ وعليهم أن لا يسرعوا إلى جهة العدو متوغلين فى جهتهم، بل يكون سيرهم بالرفق والتأنى، مع ملاحظة الكشف يميناً وشمالاً.

And the scouting party in the expedition should not proceed further than two thirds of the distance between them (i.e. the army’s encampment) and the enemy. Nor should they hasten to the vicinity of the enemy or stray too far towards their side. Rather their scouting should proceed easily and with [frequent] pauses to scout right and left.

وإن أظهر العدو هزيمة بين يدى الطليعة فلا يتبعوه؛ فإنه ربما كان هناك كمين يخرج عليهم لا سيما إذا كانت هناك هزيمة طليعة العدو فى غير جهة عسكر العدو

the enemy should evidence rout at the hands of the scouting party, the [latter] should not follow him; for there might be [in the place to which the scouting party has followed the supposedly routed enemy] an ambush which would be sprung against them, particularly if the rout of the enemy’s scouting party happened in a place other than the vicinity of the enemy’s [main] forces.

مثل أن يكون العدو فى القبلة فتهزم طليعته إلى جهة أخرى، فإن مثل ذلك لا تفعله طليعة العدو فى الغالب الغالب إلا عند إكمان كمين لهم فى تلك الجهة. وهذا مما يقع كثيراً للطلائع، فيجب التحرز منه.

for example, when the enemy is located to the south, and his scouting party flees in another direction. In most cases, such a thing is not done by the scouting party of the enemy except to spring an ambush against [the army’s scouting party] in the direction (i.e., of the enemy’s fleeing scouts). This is among that which has overtaken many scouting parties and caution must be taken against it.

ثم إن كانت الطليعة فارساً واحداً فقط كشف الخبر وأتى به، وإن كانت اثنين بقى واحد فى الكشف وأتى واحد بالخبر، وإن كانت ثلاثة أتى واحد بالخبر وبقى اثنان لإستبراء الكشف، وإن كانت أكثر من ذلك صرفهم المقدم عليهم بالإتيان بالخبر والبقاء فى الكشف على ما يختاره.

Further, if the scouting party were but a single horseman, he reconnoiters and reports back. If there were two, one remains [to continue] investigating and the other reports back. Or if there were three, one carries back the information and two remain to complete the investigation. If there were more than this, the general of the scouting party details some of them to carry back the report and [others] to remain to reconnoiter, in accordance with his estimate [of the situation].

وينبغى أن يكون الذى يرجع بالخبر من الطلائع عاقلا صدوقاً؛ وإذا أتى بالخبر وصار بحيث يرى العسكر نازلا أو سائراً خفف جرى فرسه على التدريج إلى أن يصل العسكر فيدخله برفق

The one who returns with the report from the scouting party must be intelligent and truthful. If he returns and arrives where he can see [whether] the army is encamped or marching, he should reduce the galloping of his horse gradually until he reaches the army and enters it calmly.

ويخبر صاحب العسكر بما رأى ولا يخبر بذلك غيره. وينبغى أن يكون بين صاحب العسكر وبين الذى يأتي بالخبر إشارة يفهم بها صاحب العسكر الخبر حيث لا يسع إظهاره.

He should inform the commander of the army about what he saw and should not reveal this to any other person. It is necessary that there be between the commander and the one who brings the report a signal (sign, token, code) by which the commander of the army would understand the news [when] the publicizing of the news is not advisable.

فقد روى أن النبى صلى الله عليه وسلم لما أرسل لكشف خبر بنى قريظة قال: إن رأيتم خبراً فأعلنوا به، وإن وجدتم عذراً فألحنوا إلى لحناً أعرف به، ولا تفتوا به أعضاد المسلمين، بمعنى لا تخبروهم بخبر يسوءهم.

It is told of the Prophet that he sent a party] to discover the situation of the banu Qurayzah. He said, If you see something favorable [to us], reveal it; if you find something unfavorable, speak enigmatically, [and] I will understand; but don’t weaken the ranks of the Muslims”; meaning don’t inform them of anything which might upset them (prove harmful to them).

وكذلك ينبغى لمن يأتى بالخبر إذا وقعت الإحالة بينه وبين العسكر بعدو أو نحوه أن يكون بينه وبين صاحب العسكر إشارات يفهم منها مقاصده من نزول العدو وسيره

Likewise, it is necessary for the one carrying the news, should some obstacle occur between him and the army, which has shifted [its position] or some other change [has occurred], that there be [pre-arranged] signs between him and the commander of the army, by which the contents of his message will be understood, such as: the camping of the enemy or his marching.

[وكثرته وقلته مثل أن يكون نزوله عن فرسه إشارة لنزول العدو وسيره] إلى جهة إشارة إلى سيره لتلك الجهة، ويركض فرسه إشارة إلى غارة العدو، ونحو ذلك.

the greatness or smallness of his numbers. Thus the man’s alighting from his horse is a sign of the enemy’s camping; and walking to one side is a sign of the [enemy’s] marching in that direction; and galloping his horse is a sign of a raid (predatory incursion) by the enemy, etc.

البابُ التاسع: فى بيان ما يجب من التحرز عند الرحيل وبيان ما يجب فعله فى حالة المسير. وفيه فصلان.

BOOK NINE: about that explanation of [matters] which require cautiousness when departing and of what must be done in the circumstances of travelling (marching). In it are two chapters.

الفصل الأول: فى التحرز عند الرحيل.

Chapter One: about cautiousness while in the process of departing.

قال أهل النظر فى أمور الحروب: على صاحب الجيش أن لا يأذن لأحد من أهل عسكره جملة فى الرحيل إلا بعد تعبئة عسكره وترتيبه، وركوب خيولهم، ولبس لامة حربهم، ووقوف المقدم على العسكر القائم بتعبئته، وترتيبه بأصحابه فى نواحي العسكر بعدتهم وسلاحهم.

Those experienced in the affairs of wars said that the commander of the army should not permit any one of his entire army to depart until after its mobilization; its organization; the mounting of the cavalry and the donning of their coats of mail, lamat al-harb and the assignment by the general of the army, charged with its mobilization and organization, of his men to the various divisions of the army with their arms and provisions.

فإذا فعلوا ذلك أخذ الناس فى التحميل والرحيل والخيل محيطة بهم من كل جانب، حتى إذا استقلوا ساروا حينئذ بعد أن يعرف صاحب العسكر كل أمير أو قائد من أمراء عسكره وقواده والمقدمين على الطوائف وولاة الأعمال بما يفعل كل واحد منهم فى حيزة ذلك

When they accomplish this, the men begin loading and departing, while the horses surround them on every side; until, having finished, they march at the time after the commander of the army has notified each amir or qa’id, of the amirs (Ar. pl. umara’) and qa’ids (Ar. pl. quwwad), and the generals of the various divisions, and those assigned [specific] tasks of the duties which each one of them should perform in his field.

وما هو من شأنه بحسب ما يناسب فى كل موطن وتدعو الحاجة إليه. ويختلف الحال فى الاحتراس من الرحيل باختلاف الأماكن والأوقات؛ فلا خفاء أن الرحيل فى الليل أولى بشدة الاحتراس من الرحيل فى النهار

and of that which is his business, in accord with what is appropriate in each situation and with what is needed. The circumstances concerning being on guard during departure will vary in different places and times. It is no secret that marching at night demands stronger guarding than marching during the day.

وفى الأماكن ذات الطرق المختلفة أشد من المكان الذى ليس فيه إلا طريق واحد. وعلى صاحب العسكر أن لا يمكن أحدا من أهل عسكره يتقدم على طلائع العسكر [بحال فإنه ربما أصيب أحد ممن تقدم فىكون سبباً لطمع العدو فى العسكر].

and [the same] for places possessing various roads [as against] those in which there is but one road. The commander of the army should not permit any one of the men of his army to precede the scouts of the army under any circumstances. It may be that the one who precedes will be hit, and this will be a reason for the boldness of the enemy towards the army.

وقد يجر ذلك إلى فساد عظيم لا يمكن تداركه؛ فإن الأمور بأوائلها.

causing great damage which is impossible to rectify. Verily, [proper handling of] affairs is [determined] by their beginnings.

الفصل الثانى: فى بيان ما يجب فعله فى حال المسير.

Chapter Two: about the explanation of what must be done in the circumstance of marching.

أول ما يجب على صاحب الجيش أن يقدم طلائعه على عسكره لكشف خبر العدو، على ما تقدم فى الباب قبله، ثم بعد الطلائع يقيم رجلا من أهل الصرامة وصحة النظر والمعرفة بالطرقات فى جماعة من ثقات عسكره.

The first thing that is incumbent upon the commander of the army is to [order] his scouting party to precede the army in order to reconnoiter the enemy according to what preceded in the book before [this one]. Then, after the scouting party, he should assign a man from among those possessing bravery, with keen vision and expert about roads, in the company of trusted men of his army.

ويقيم رجالا لإصلاح الطرق، وقطع الأشجار، وإقامة الجسور والقناطر على الأنهار، وإزاحة سائر ضرورات الطرق، فإن فى ذلك تسهيل [وإزالة التعب عند ازدحام العسكر]، وربما أوجبت تقصيراً فى السير أو تأخيراً عن بلوغ المقصد الذى يريده فى وقت معين.

and assign [these] men for repairing roads and cutting trees and building bridges and barrages over rivers and attending to the rest of the necessary [activities] of roads. In so doing, he makes easier the passage of the army along the road, and removes fatigue when there is crowding of the army; for, perhaps [the bad road] would occasion a slackening in the march or a delay in arriving at the goal, which one desires in a fixed time.

ثم أول ما يقدم من عسكره مقدمة العسكر [وهى الخيالة التي تكون فى أول العسكر] وراء ذلك على الترتيب إلى الساقة، وهى آخر العسكر، على ما سيأتى بيانه فى ترتيب المصاف إن شاء الله تعالى.

Then, the first [group] which he advances of his army is the vanguard, al-muqaddamah, of the army, and it is [composed of] the cavalry which should be in the forepart of the army and the rest of the army should be behind these, in set order, back to the saqah, and it is the rear [echelon] of the army. [This] will be according to an explanation which will be given of the arrangement of the ranks, God willing.

وعليه أن يأمر بعض طلائعه أن يجاوز المنزلة التى تنزل فيها مقدمة العسكر لكشف ما وراء المنزلة بحسب ما يقتضيه الحال، ثم يلاقيه بخبر ذلك وخبر نزول مقدمة العسكر ليكون على بصيرة من ذلك قبل وصوله إليه.

[The commander of the army] should order some of his scouts to proceed beyond the place in which his vanguard have alighted, to discover what is beyond the place, as the situation demands. Then news of this and of the alighting of the vanguard of the army should be relayed to him, so that he will be aware of these [facts] before he reaches it.

فإن أبطأ عليه من وجهة للكشف، أو داخلته ريبة فى أمر ما هو أمامه، أرسل من يكشف ذلك وتحققه ويعيد الخبر إليه. فإن بلغه خبر يكرهه لم يظهر خوفاً ولا هلعاً؛ فإن ذلك مما يشوش قلوب عسكره.

Should there be any procrastination about sending him the report, or should doubt enter his mind about the situation in front of him, he should dispatch someone to investigate it, ascertain its truth, and send the report to him. If a report reaches him which upsets him, he must not appear fearful or anxious, for this would trouble the hearts of his army.

وعلى صاحب الجيش أنه إذا عرض فى الطريق مضيق، أو عقبة، أو نهر، أو نحو ذلك، وقف بنفسه حتى يجوز العسكر عن آخره؛ فإنه إن لم يفعل ذلك ربما طلب كل واحد منهم تقديم نفسه على غيره، فوقعت المضايقة، وجرى الخلف بين العسكر، وأدى ذلك إلى إثارة الفتنة.

If the commander of the army should come upon a narrow place or mountain pass or river or similar things along the line [of march], he himself must pause until the army, to the very last [man] of it, has passed [safely]. If he doesn’t do this, perhaps each one of them would demand precedence for himself over his fellows, and confusion will occur and disagreement among the army will be occasioned, leading to the stirring up of sedition.

وقد حكى عن الملك الظاهر بيبرس البندقدارى أنه لما دخل بلاد الروم وفتح قيسارية وعاد كان هو الذى يتولى أمر ذلك بنفسه، ويقف فى المضايق وتعدية الأنهار حتى يجوز الجيش واحداً واحداً.

It was related of al-Malik al-Zahir Baybars al-Bunduqdari that, when he entered the land of Rum and conquered Qaysariyah (Caesarea) and was returning, it was he who supervised this matter himself and paused at the narrow places and at the river fordings until the army has passed one by one.

وعليه أن يوكل بساقة عسكره رجلا ممن يرجع إليه ويعمل بقوله فى جماعة من أصحابه، يحبس الجند والغلمان، ويمنع أحداً منهم من الرجوع إلى ما وراء العسكر، ولا يمكن أحداً منهم من التخلف عن العسكر

[The commander of the army] should entrust the rear of his army to a man of those who consult him and who would carry out his orders exactly, with a group of officers. [This man] would detain the soldiers and the ghilman ising. ghulam: orderlies, royal pages), preventing any of them from retiring to the rear of the army; nor would he permit one of them to tarry behind the army.

فإنه متى رجع أحد منهم أو تخلف عن العسكر ربما أخبر عن العسكر بشئ مما اتفق فيه مما لا ينبغى إشاعته، أو يزيد فيه أو ينقص، فيزيد بذلك تشويش خواطر الناس.

For when one of them retires or remains behind the army, he might report about the army something which happened to it, which should not be revealed; or he enlarges upon it, or diminishes it, thereby increasing the confusion of the thoughts of the people.

البابُ العاشر: فى بيان ما يجب من التحرز عند النزول والإقامة فى المنزلة. وفيه فصلان.

BOOK TEN: is about the explanation of that which is necessary of precaution while camping and [the period when the army] remains in the camp. In it are two chapters.

الفصل الأول: فى اختيار موضع المنزل.

Chapter One: about the choosing of the site for camping.

قال أهل التجربة لأمور الحرب: يجب أن تكون المنزلة التى ينزل فيها الجيش ذات ماء وعشب وغير ذلك ما يرتفق به العسكر، وأن يكون الموضع الذى يقع فيه النزول لو أراد العسكر التقدم إلى العدو أمكنه ذلك، ولو أراد التأخر عنه لمصلحة اقتضاها الحال أمكنه ذلك.

Men of experience in the affairs of war said that the place in which the army alights must possess water and pasturage and firewood and other things upon which the [sustenance of the] army depends. And the place in which the camping occurs should be such that, should the army desire to advance [to meet] the enemy, this would be possible; and should it desire to delay [engaging] him, out of prudence, should circumstances require it this, too, would be possible.

ويجتهد أن يسند ظهور أصحابه إلى الجبال، أو التلال، أو الأنهار، وما أشبه ذلك، مما يؤمن سرعة التطرق والكمن والبيات من العدو؛ فإن لم يجد خلف عسكره جبلا ولا تلا ولا نهراً، ولا غير ذلك مما يقى ظهره أقام خلف العسكر نظارة كالطلائع

[The commander of the army] should strive to place the rear [echelons] of his cohorts against mountains or hills or rivers or that which is equivalent to these, to insure against sudden incursions and ambushes and night raids on the part of the enemy. If he cannot find, behind his army, a mountain or a hill or a river or anything which will afford protection to its rear, he should post behind his army [a group of] watchers comparable to the scouting parties.

ينظرون ما يأتى من خلفه ليأمن هجوم العدو عليه بغتة، وذلك أن العدو إن أتى مواجهة واجهه أهل العسكر باللقاء بالسلاح، ودافعوه بما تصل إليه طاقتهم من الدفاع. وأما إذا أتى من جهة ظهر العسكر فإن لم يكن هناك ما يحفظ ظهره ربما هجم العدو على العسكر على حين غفلة منه.

observing what takes place behind [the army] so as to be secure from surprise attacks by the enemy against [his camp]. This is done because, should the enemy attempt to confront [the army while it is encamped], it ensures the men of the army’s [being prepared] to march to engage him, armed to repel him with that which their resources provide of defense. But should [his attack] be upon the rear of the army, and should there be nothing there to protect the rear, perhaps the enemy will attack the army at a time of negligence about him.

الفصل الثانى: فى ترتيب العسكر فى المنزلة وما يجب من الاحتراز فيها.

Chapter Two: about the arrangement of the army in the camp and that which requires caution in [this matter].

أما ترتيب العسكر فى المنزلة فيجب أولا أن يكون نزول العسكر بترتيب صحيح، لكل أحد من الأمراء وأرباب الوظائف منزلة معروفة فى جهة من جهات منزل صاحب العسكر

As for the arrangement of the army in the camp: it is necessary first that the alighting of the army be according to a strict arrangement. To each one of the amirs and important functionaries, arbab al-waza’if, a specific place must be assigned within the camp of the commander of the amty.

لأنه إذا كان لكل رئيس موضع معروف، ودعت الضرورة إلى طلبه وهان وجوده، ولو شردت دابة من دواب واحد منهم وعرفت بوسمها هان عودها إليه. وأما الاحتراز فى المنزلة إذا خيف هجوم العدو فينبغى إذا أخذ كل واحد من العسكر منزلة

for, if each officer, ra’w, [were assigned] a specific place, the need to consult with him could be accomplished more readily and locating him would be made easy. Were a single one of the beasts to stray, and its brand were known, its return to [its owner] would be hastened. As for caution in [the matter of] the camp: if there is fear of an attack by the enemy, it is necessary, when each one of the army has [been assigned and] takes [his] station [within the camp].

أن يحتفروا خندقاً مستديراً على العسكر، ويجعل له بابان، أو أكثر من ذلك، إن كان العسكر كثيراً. ويقف الرماة والفرسان على أبواب الخندق على أتم أهبة. وقد كان أصحاب العساكر فى الأزمنة السالفة إذا نزلوا منزلا نثروا خارج الخندق حسك الحديد المعروفة الآن بالزقازيق

that they dig a trench around the army [camp],putting upon it two entranceways, or more if the army is a large one. Archers and cavalrymen should be posted at the entranceways of the trench, ready [against any attack]. Commanders of armies in by-gone times, when they alighted for camping, used to equip the outer reach of the moat with iron-tipped poles, known now as al-zaqaziq.

وهو حديد له شوكات كيف وضع على الأرض قامت له شوكة منه ليكون ذلك كالسور على العسكر؛ لأنه متى دهمهم العدو دخلت تلك الشوكات فى حوافر الخيل وأرجل الرجالة فيمنعهم الحركة.

The iron on each stave was pointed so that no matter how it was thrown on the earth one of its points projected from it. In this way, it was like a wall for the army. because, should the enemy attack it, the points entered the hooves of the horses and the feet of the infantry, impeding their movement.

وإذا كان العسكر نازلا منزلة فعلى صاحب العسكر أن يبعث الطلائع من عسكره نهاراً فى الطرق والمواضع المخوفة، ويقيم خيالة خارجاً عن عسكره على المستشرفات والمضايق من أبواب العسكر إلى غروب الشمس.

When the army has alighted [and] made camp, the commander of the army should dispatch scouts from his army by day into the roads and dangerous places and establish a cavalry group beyond his army in high places and at the narrow passes about the entranceways to the army until sunset.

فإذا دخل الليل أقام غيرهم مقامهم حتى تطلع الشمس. وقد استحسنوا أن يجعل فى الليل خيالة من وراء الجيوش غير بعيد، يرفعون أصواتهم بالتهليل والتكبير لإيقاظ العسكر وطلب النصرة من الله تعالى، وهذه الخيالة تسمى الدراجة.

When night descends, others should be established in their place until sunrise. [The experts] thought it desirable to post by night a cavalry group behind the troops, close by, who would raise their voices in the tahlil (‘‘There is no god but God”) and the takbir (“God is greatest”) to awaken the army and petition victory from God. This cavalry group is called al-darrajah.

وأن يجعل وراء هؤلاء على نصف شوط عسسا يدورون بالعسكر وهم سكوت ليدركوا من هو مختف أو كامن من المكيدة يكيدها لا بأس حينئذ بإكمان الكمائن خارج العسس والحرس، وإيقاد النيران فى جميع نواحى العسكر لإرهاب العدو[على البعد] والإطلاع عليهم بظهور النور أن يقربوا.

[Other] guards should be placed beyond these a. a distance of half a shawl who would ride all around the army quietly, so that they might discover anyone hidden or lying in ambush to perpetrate a trick. Thus, it would not be objectionable aj. this time to set up an ambush beyond the watch and the guards, and to light fires on every side of the army, to frighten the enemy from afar and [by the fires] to expose [themselves] to [the patrol] by the clearness of light if they drew near.

وإن اتفق أن العدو طرقهم ليلا من جهة من جهات العسكر خرج عليهم الكمين، وتلقاهم الخيالة والحرس الذين هم خارج العسكر، ليصير العدو الذى طرقهم محصوراً بين العسكر وبين الذين خرجوا عليه.

Should it happen that the enemy approaches by night from one of the sides of the army, the ambush would be sprung upon them, and the cavalry group and watch, who are outside the army, would engage them. Thus the enemy, who had approached them, would be hemmed in between the army and those who went cut to engage [them].

وعلى أهل العسكر فى هذه الحالة أن يلزموا أماكنهم، ولا يخرج واحد منهم عن مكانه ما استطاع، ولا يتكلم منهم أحد إلا أهل الجهة التى جاء العدو منها؛ فإنهم يكبرون ثلاث تكبيرات متواليات عند مجيئ العدو.

The men of the army in this case should be kept in their places and not one of them should leave his place, as long as this is feasible; and no one of them should speak, except the men on the side from which the enemy has come. These men should utter three takbirs, one after the other, during the approach of the enemy.

وليعلم أن العدو قد أتى من جانبهم ؛ فإن ترك العدو ذلك الجانب وجاء من جانب آخر، أو أتى إلى الجانب الآخر طائفة من العدو غير الأولى كبر أهل تلك الناحية أيضاً ليميل القوم إليهم.

so that it will be known that the enemy has approached from their direction. If the enemy abandons that quarter and approaches from another, or a party of the enemy other than the first reaches the other side, the men on that side also should raise the cry in order to arouse the rest of the army to support them.

البابُ الحادى عشر: فى بيان متى يجب تعبئة العساكر وترتيبها وما يجب من التعبئة حينئذ. وفيه فصلان.

BOOK ELEVEN: about the explanation of when mobilizing and arranging the troops necessary, and what is required in the matter of mobilizing at this time. In it are two chapters.

الفصل الأول: فى بيان متى يجب تعبئة العساكر وترتيبها.

Chapter One: about the explanation of when the mobilizing of the troops and their arrangement is necessary.

قال أهل الدربة بالحرب والتجربة لوقائعه: ينبغى لأهل العسكر إذا توجهوا إلى عدوهم أن يكونوا فى مسيرهم ونزولهم على تعبئة، وأنه يجب التعبئة فى حال الأمن كما يجب فى حال الخوف، إلا إذا توجب الضرورة ترك ذلك، وأنه لا يترك ذلك ما استطاع.

Men accustomed to war and experienced about its events said that the men of the army, if they are to engage their enemy, should be, both in their marching and camping, mobilized [in proper ranks] and that this mobilization is [as] necessary in a state of security as it is in the state of danger, unless necessity requires the abandoning of this [ranking]; and that this [mobilization] should be maintained as long as possible.

وقد حكى عن بعض أهل الحزم أنه توجه من الشام إلى الشرق يريد المحاربة، فخندق فى أول منزل نزله [من الشام] مع توفية التعبئة حقها، ولم يزل يفعل ذلك إلى أن بلغ موضع قصده، وظفر بعدوه. وقد ذكر أن هذه كانت حال المهلب بن أبى صفرة، شيخ الحروب وإمامها.

It has been recounted about one of the men of resolution that he headed out of Syria towards the East, seeking battle. He made a trench about the first place in which he alighted beyond Syria, with proper mobilization, [his troops drawn up] correctly. This he continued doing until he reached the place of his destination and conquered his enemy. It has been reported that this was the practice of Muhallab b. Abi Sufrah, the shaykh of wars and their imam.

وذهب آخرون إلى أن التعبئة إنما تكون إذا كان [من العدو] على مسافة قريبة بعضهم بخمس مراحل، وكان [المراد أنه] حينئذ يجب دلك ويتأكد الحال فيه.

Others maintain that the mobilization should be maintained only when the enemy is a short distance away. Some of these estimate this [distance] at five stages, marahil (i.e., about five days’ march). The import of this is that only then is [ranking for battle] necessary and [only then] could the [general battle] circumstances be verified.

وبالجملة فإنه يجب أن يكون مستظهراً فى حال سيره ونزوله وإقامته، آخذاً أهبته فى جميع الأوقات . فإنه متى أخل بالتأهب [أو فوته] كان قد عرض نفسه من الحوادث لما لعله لا يستطيع تداركه.

In general, it is required that there be readiness during the marching and alighting and establishment [of camp]; [that there be] a ready taking to arms at all times; for, when it (i.e., the army) is remiss about preparation, or ignores it, [the army] might expose itself to events that it is not able to handle.

الفصل الثانى: فى بيان [ما يجب من] التعبئة حينئذ.

Chapter Two: about the explanation of what is required of mobilizing at this time.

قال العلماء بأمور الحرب وأحوالها: إذا كان المحارب على مسافة قريبة من عدوه فلا يسير إلا فى مقدمة وميمنة وميسرة، وساقة قد شهروا الأسلحة ونشروا البنود والأعلام ، [وقد عرف] كل منهم مركزه وموضعه من العسكر، سائرين تحت ألويتهم

The experts in the affairs of war and its conditions said that if the warrior (i.e., the commander of the army) is not far distant from his enemy, he should not march except in [the condition of having] a vanguard, muqaddamah, a right flank, maysarah, and a left flank, may-manah, and a rearguard, saqah’, [all] with unsheathed weapons, their standards and banners unfurled, so that each one of them can be sure about his station and position within the army, and marching under their [various] ensigns.

قد أخذوا أهبة القتال واستعدوا للقاء العدو، وعارفين مواضعهم فى سيرهم ومعسكرهم. ويكون رحيلهم ونزولهم على راياتهم وأعلامهم، وفى مراكزهم. وقد عرف كل قائد أو أمير منهم أصحابه مواقفهم من الميمنة والميسرة والقلب والساقة والطليعة

They should take their battle arms and ready themselves for meeting the enemy, aware of their positions in their marching and their camping, and be in their going forth and settling down according to their banners and flags and in their [proper] stations. Each qa’id or amir should know his men, adhering to positions on the right or left flank or center or rear-guard or scouting party.

لازمين لها [غير مخلين بما استنجدوا له ولا متهاونين بما ندبوا إليه حتى يكون العساكر] فى كل منهم يصل إليه ومسافة تجتازها كأنها عسكر واحد فى اجتماعها على العدو، وأخذها بالحزم، ومسيرها تحت راياتها، ونزولها فى مراكزها، ومعرفتها مواضعها.

seeing that they are not remiss about what they are called upon to do, nor negligent about that with which they have been entrusted; so that the troops will be in every place they reach and in each distance they cover like a single army in their [possible] joint action against the enemy. [The officer] should handle [his men] with firmness, seeing that their marching is under their [proper] banners, and their alighting is in their [proper] stations, and that they know their positions.

البابُ الثانى عشر: فى بيان كيفية التعبئة عند الخوف فى المسير وحفظ خزائن الأموال. وفيه فصلان.

BOOK TWELVE: about the explanation of the method of mobilizing while threatened in marching and the protection of the treasuries. In it are two chapters.

الفصل الأول: فى بيان كيفية التعبئة عند الخوف فى المسير.

Chapter One: is about the explanation of the method of mobilizing when threatened in marching.

قال أهل المعرفة بتدبير الحروب: إذا عرض للعسكر خوف فى المسير فإن الخوف قدام العسكر جعل نصف المسيرة قدام الصفوف فى السير، ونصف الميمنة على أثرها، ثم القلب على أثرها، ثم نصف الميسرة على أثر ذلك، ثم نصف الميمنة على أثر ذلك.

Men knowledgeable about the management of wars said: when a threat [of attack] while marching becomes evident to the commander of the army and the threat [comes from] in front of the army, he should place half of the left flank in front of the ranks in the march, and half the right flank in its tracks, then the center after it, then half of the left flank after [the center], and half of the right flank in the rear of it.

وإن كان الخوف من جهة الميمنة جعل سير الميمنة أمام الصفوف، ثم القلب، ثم الميسرة. وإن كان الخوف من جهة الميسرة جعل سير الميسرة أمام الصفوف، ثم القلب، ثم الميمنة.

If the threat be from the side of the right flank, he should place the march of the right flank in front of the ranks, then the center, then the left flank. If the threat be from the side of the left flank, he should place the march of the left flank in front of the ranks, then the center, then the right flank.

وإن كان الخوف مجهولا لم تعرف جهته بث الطلائع وجند الكشف فى نواحى جهات العسكر، والناس على مراتبهم ومراكزهم، ويكون صاحب الجيش فى وسط القلب.

Should the threat be “unknown” (i.e., the direction from which it will be launched is not known), he should scatter scouting parties and horsemen on all sides of the army, and muster the men according to their [battle] ranks and stations. The commander of the army should be in the middle of the center [section of the army].

الفصل الثانى: فى حفظ خزائن الأموال والأثقال.

Chapter Two: about the protection of the treasuries and the baggage.

أما الخزائن فقالوا: ينبغى لصاحب العسكر أن يوكل بخزائنه رجلا ناصحاً أميناً، ومعه جمع من الخيالة تسير بسير الخزائن، وتنزل بنزولها، تكون حولها فى السير والنزول لحفظها من طوارق العدو، وصونها عن قرب أهل الخيانة.

As for the treasuries: [the experts] said that the commander of the army should deputize [to guard] his treasuries a man who is a wise counsellor and trustworthy, and [assign to] him a group of cavalry who will accompany the transport of his treasuries, alighting when they are put down, surrounding them in marching and alighting, in order to protect them from the depradations of the enemy, and to guard them from the approach of treacherous men.

ويأمر عامة الجند والجيش بالتنحية عنها، والمجانبة لها فى المسير والمنزل، إلا من استخلصه لذلك، وأهامه له. فإنه إذا لم يكن للخزائن من هو موكل بها من أهل الحفظ لها، والذب عنها، والقوة على من أراد نهبها

He should order all the troops to keep away from them and to maintain distance from them while marching and alighting, except those who are selected for this [duty] and assigned to it. If there is no one deputized for the treasuries from among the people who would preserve them and overpower those who wish to plunder them.

ربما طرقها العدو أو أسرع الجند إليها، وتداعوا نحوها حتى يكاد يترامى ذلك بهم إلى انتهاب العسكر ثوران الفتنة. فإن أهل الفتن، وسيئى السيرة، ومن همته الشرك كثير، ومسارعتهم إلى الخير بعيدة.

perhaps the enemy will come upon them or the soldiery will hasten towards them and fall upon them, leading to the plunder of the army and the incitement to discord. Verily, the people of discord and those evilly disposed and those inclining towards infidelity are many and their haste towards doing good is far-fetched.

البابُ الثالِث عشر: فى بيان كيفية بيات العدو إذا لاحت فرصة. وفيه فصلان.

BOOK THIRTEEN: about the description of the method of night attack on the enemy if the opportunity appears. In it are two chapters.

الفصل الأول: فى بيان الوقت الذى يحسن أن يبيت فيه العدو وصفة الرجال الذين يصلحوا لذلك.

Chapter One: about the description of the time in which it is propitious to attack the enemy by night and a description of the men who are best fitted for this [action].

أما الوقت الذى يحسن أن يبيت العدو فيه فىنبغى أن يتحرى لذلك الليلة المظلمة وليلة الربح؛ وإن كان ذلك عند حصول دوى أو خرير ماء ليمنع حس الطارق الذى يطرق العدو فهو أحسن.

As for the time in which it is propitious to attack the enemy by night: it is necessary to select for this the dark night and the windy night. If this be done during the rustling [of the wind] or the dripping of [rain] water, so as to prevent the discovery of the night prowler who is attacking the enemy, it is better.

ثم إن كان العدو الذى يريد بياته كثيراً دهمهم نصف الليل ليكون الوقت متسعاً لما يريده من البيات، وإن كان قليلا اختار له وجه الصبح لقرب الأسفار [وظهورهم بطلوع الصبح]، فيأخذهم العسكر.

Further, if the enemy whom one wishes to raid by night were large [in size and numbers], one chooses for [the raid] that part of the morning nearest to dawn, while they (i.e., the enemy) are arising at break of day; then the army will take them.

وقد مدح الله تعالى الخيل بالإغارة [فى الصبح] بقوله: “وَالْعَادِيَاتِ ضَبْحًا، فَالْمُورِيَاتِ قَدْحًا، فَالْمُغِيرَاتِ صُبْحًا”. وأما الرجال الذين يصلحون لذلك فقد ذكروا أن الذين يختارون للبيات صنفان

God has praised the steeds for attacking swiftly in the morning in His saying: “By the snorting chargers, by the strikers of fire, by the dawn-raiders blazing a trail of dust”. As for the men who are best fitted for this: [the experts] have reported that those who are chosen for night raiding should be of two types.

الصنف الأول أهل التجارب للحرب والثبات، لأنهم الذين ينتفع بهم فى ذلك المقام، لأنه لا ينتفع حينئذ [إلا بمن] علم منه الثبات والصبر لمصادمة الأبطال فى مضيق الأوقات. والصنف الثانى من يكون مطيعاً لمن هو أعلم منه بذلك

The first type are men of experience in wars and resolute, because they are those by whom the job is most profitably carried out, since it cannot be executed profitably at that time except by those who are known for resolution and patience in combating warriors in straitened times. The second type are those who are submissive to one who knows more about this [type of operation].

لأنه يصير كالآلة للعارف بالحرب، فينتفع به كما ينتفع بآلات الحرب من سيف ورمح ونحوهما. ولكن لابد مع الطاعة من وصف الشجاعة والصبر والجلد والتحمل لما ينوب، وإلا فالجبان ضرره فى هذا الموضع أكثر من [نفعه].

because they become like a tool to the one knowledgeable about war, used profitably by him as an instrument of war, as the sword or spear or other weapons are used. But they must have in addition to obedience the qualities of bravery and patience and firmness and endurance of that for which they are delegated. Yea, the harm of the cowardly in this place is greater than his usefulness.

الفصل الثانى: فى كيفية البيات.

Chapter Two: about the method of night raiding.