Al-FurūsiyyaIbn al-Qayyim

Thus the courageous, expert fighter is the one who does not thrust in a situation (1) that calls for a feint, nor feint when a thrust is required; rather, he gives every circumstance its due. He understands when to cling to his opponent and when to disengage, how to out-maneuver (2) him and press him hard, how to read his playfulness and seriousness, his attack and recoil, his rise and descent, his charge and retreat—granting each of these states the answer that befits it. He is versed in closing in, in the points fit for thrusting and striking, in advancing and holding back, in using the deceptive thrust where it belongs and the genuine thrust where it belongs; in wheeling about during close engagement to the right and to the left; and in keeping his mind alert (3) when one adversary closes on another, so that he may break out of the encounter or press in upon him, letting neither concern distract him from the other.

Because combat with sword and spear (4) and disputation with proof and evidence are like two full brothers, inseparable companions, the rules of each (5) resemble—and are learned from—those of the other.

Accordingly, hitting the mark in shooting and archery is like hitting the mark in proof and discourse; thrusting and feinting correspond to establishing one’s argument and demolishing the adversary’s; entering and withdrawing parallel bringing an objection forward and guarding against it; and the reply of the adversary and the opponent (6) when

(1) The Maṭ manuscript reads “mawtin” (location). (2) In Z the text is: “hukm mulazimatihi wa mulazaqatihi, wa mufaraqatihi, wa mukharajatihi” (the ruling on remaining with it and closely adhering to it, as well as separating from it and withdrawing from it). (3) H and Maṭ add: “wa iʿmal al-kaf” (and the use of the hand). (4) Omitted in H. (5) As in Z. (6) Maṭ reads: “al-khasm; al-khuruj, which parallels al-irad and al-ihtiraz; and jawab al-qarn.” The words “al-khasm and …” are missing in H.
فالشجاع الخبير: الذي لا يطعن في موضع (١) التبطيل، ولا يبطل في موضع الطعن، بل يعطي كل حالٍ ما يليق به، ويعرف حكم ملازقة القِرْن ومفارقته، ومخارجته (٢) ومضايقته، وهزله وجدّه، وأخذه ورده، وطلوعه ونزوله، وكرّه وفرّه، ويعطي كل حال من هذه الأحوال كُفْأها وما يليق بها، ويكون عارفًا بالدخول، ومواضع الطعن والضرب، والإقدام والإحجام، واستعمال الطعن الكاذب في موضعه والصادق في موضعه، والاستدارة عند المجاولة يمينًا وشمالًا، وإعمال الفكر (٣) حال دخول القِرْن على قِرْنه: في الخروج منه والدخول عليه، فلا يشغله أحدهما عن الآخر. ولما كان الجِلاد بالسيف والسنان (٤) والجدال بالحجة والبرهان كالأخوين الشقيقين والقرينين المتصاحبين = كانت أحكام كل واحد (٥) منهما شبيهة بأحكام الآخر، ومستفادة منه. فالإصابة في الرَّمي والنِّضَال، كالإصابة في الحُجَّة والمَقَال، والطعن والتبطيل نظير إقامة الحجة وإبطال حجة الخصم، والدخول والخروج نظير الإيراد والاحتراز منه، وجواب الخصم والقِرْن (٦) عند
(١) في (مط) (موطن). (٢) وقع في (ظ) (حكم ملازمه وملازقته، ومفارقته، ومخارجته). (٣) في (ح، مط) (وإعمال الكف). (٤) ليس في (ح). (٥) من (ظ). (٦) في (مط) (الخصم، الخروج نظير الإيراد والاحتراز، وجواب القرن)، وسقط من (ح) (الخصم و).

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