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”When you are alone in the dark
And the nafs invites you to sin
Then feel shame that Allaah is watching and tell the nafs
That the one who created the dark is watching”
سَأَحمِلُ روحي عَلى راحَتي … وَأَلقي بِها في مَهاوي الرَّدى
I shall carry my soul upon my palm,
And cast it away into death’s abysses,
فَإِمّا حَياةٌ تَسُرُّ الصَديقَ … وَإِمّا مَماتٌ يَغيظُ العِدى
For either a life that gladdens the friend;
Or a great death enraging the foe.
وَنَفسُ الشَريفِ لَها غايَتانِ … وُرودُ المَنايا وَنَيلُ المُنى
The soul of a noble one has but two ends:
Embracing death, attaining the Utmost Wish.
وَما العَيشُ لا عِشتَ إِن لَم أَكُن … فَخَوفَ الجِنابِ حَرامَ الحِمى
What is life—may I not live!—if I’m not one
Whose approach is feared, and precinct untouch’d?
إِذا قُلتُ أَصغى لي العالَمونَ … وَدَوّى مَقالي بَينَ الوَرى
When I speak, the world listens to me,
My words resound amongst all the people.
لَعَمرُكَ إِنّي أَرى مَصرَعي … وَلكِن أَغذُّ إِلَيهِ الخُطى
By your life! I see the land where I'll fall!
Yet, I hasten forth in quickening steps!
أَرى مَقتَلي دونَ حَقّي السَليب … وَدونَ بِلادي هُوَ المُبتَغى
I see my slaying ‘fore my stolen right,
And ‘fore my homeland—that is the goal!
يَلِذُّ لِأُذني سَماعُ الصَليل … يَهيِّجُ نَفسي مَسيلُ الدِّما
My ears delight when they hear the blades clash;
And the coursing of blood stirs up my soul;
وَجِسمٌ تَجَدَّلَ فَوقَ الهِضابِ … تُناوشُهُ جارِحاتُ الفَلا
And a body struck down upon the high hills,
Torn at by the predators of the wasteland;
فَمِنهُ نَصيبٌ لِأُسدِ السَماءِ … وَمِنهُ نَصيبٌ لِأُسدِ الشَرى
So a share of him is heaven’s lions’,
And a share of him to lions of earth.
كَسا دَمُهُ الأَرضَ بِالأُرجُوانِ … وَأَثقَلَ بِالعِطرِ ريحَ الصَبا
His blood blanketed the earth in deep crimson,
And weighed the winds with a fragrant perfume.
وَعَفَّرَ مِنهُ بَهِيَّ الجَبينِ … وَلكِن عَفاراً يَزيدُ البَها
And dust had soiled his radiant brow—
Yet ‘tis a dusting that deepens beauty!
وَبانَ عَلى شَفَتَيهِ اِبتِسام … مَعانيهِ هُزءٌ بِهذي الدُنا
Upon his lips came a radiant smile,
Its meanings mocking this lowly world!
وَناَم لِيَحلمَ حُلمَ الخُلودِ … وَيَهنَأَ فيهِ بِأَحلى الرُّؤى
He slumbered to dream eternity’s dream,
Delighting therein with visions most sweet!
لَعُمرُكَ هذا مَماتُ الرِجالِ … وَمَن رامَ مَوتاً شَريفاً فَذا
By your life! This is the death of great men!
And those who seek a noble death: here it is!
فَكَيفَ اِصطِباري لِكَيدِ الحُقودِ … وَكَيفَ اِحتِمالي لِسومِ الأَذى
So how could I wait for the spiteful ones’ plot?
How could I endure the infliction of harm?
أَخَوفاً وَعِندي تَهونُ الحَياةُ … وَذُلّاً وَإِنّي لَرَبُّ الإِبا
Is it fear, when life is trifling to me?
Or dishonor, when I'm dignity's lord?
بِقَلبي سَأَرمي وُجوهَ العُداة … وَقَلبي حَديدٌ وَناري لَظى
With my heart I'll strike faces of foes—
My heart is steel, my flame blazing Hell!
وَأَحمي حِياضي بِحَدِّ الحُسامِ … فَيَعلَمُ قَومي بِأَنّي الفَتى
—And defend my precincts with the blade's edge—
So my people know: I’m their valiant!
Notes:
This poem was written when the poet, Abd al-Rahim Mahmoud was around 27 years old, before he set off for battle against the Zionists in 1948 in Palestine. The poem was published in Arabic and titled al-Shahid, meaning: The Martyr.
Abd al-Rahim Mahmoud came from a scholarly family from Anabta, near Tulkarm in Palestine. His father was a Hanbali graduate from al-Azhar, and his teacher in his youth was Ibrahim Tuqan, one of the most famous Palestinian poets. As such, he employs many ideas with roots in Islamic thought. He later attended a military academy in Iraq, and then returned to Palestine leading various battalions in battle, before his martyrdom in the Battle of al-Shajara near Tiberias. He was buried in Nazareth, as per his final wishes.
The life and death that both gladdens a friend and enrages the foe is martyrdom in battle. In Islam, martyrdom is seen as the highest possible achievement in the court of God, and the greatest life only begins in paradise post-martyrdom. This bliss subsequently enrages the enemy who seeks to quash the fighter seeking martyrdom, for the enemy loses either way. As some early Muslims put it: either victory, or paradise.
Death is therefore not seen as blameworthy, but it’s intimate and loving instead. Hence why I rendered the third line to say “consummating” instead of simply “attaining” death.
For line 3, a more literal translation would read “The soul of a noble one has but two ends: / Coming upon deaths and attaining his dream.” However, this doesn’t make much sense in English. The word al-muna (Ar: المُنى) could refer to a wish or aspiration; or it could most likely refer to the ultimate aspiration, in this context being death by martyrdom. Meanwhile al-manaya (Ar: المَنايا) is the plural of al-maniya (Ar: المنية) which means death. It is pluralized in Arabic to indicate each soul’s different occasions of death, and for emphasis.
"Utmost Wish" has been capitalized to refer to how a good death in Islam is seen as meeting God in the best way, for martyrdom is the ultimate aim only insofar as He is intended; and the martyr thus seeks it for His sake alone.
Furthermore, in Islam, it is said that the angel of death appears to the pious individual in a form that is most pleasing to them. This adds another dimension to the line reading as “embracing death” by highlighting the intimacy of death in such a noble state.
The Arabic of line 3 has been embroidered on the cloth that many resistance leaders and fighters in Palestine are shrouded in when they finally consummate death.
I have employed asyndeton (dropping the conjunction) on various lines, starting with line 3.
The word “untouch’d”, with the apostrophe replacing the “e”, is an archaic way of saying “inviolable”. Thus the speaker is essentially asking, “What’s life worth living if: 1) I’m not the fear of my enemies, and 2) my sanctities are not inviolable and untouchable? I’d rather be dead!”
While the oath la ‘ishta (Ar: لا عِشتَ) in the line is second person in Arabic, it can be read as a rhetoric address of the speaker to himself, hence why it is rendered as “may I not live!” in English.
The speaker is ardently desirous of martyrdom in specific, as indicated in the lines where he mentions hastening towards his death place, then explicitly stating that being slain is his goal in the next line.
The next several lines describe a scene of heroic martyrdom, starting with an expression of delight at its proximity (the swords clashing, blood flowing), and then zooming in to describe the fallen martyr in battle.
While “heaven’s lions” is a reference to birds of prey, the line could alternatively be read as a share of the martyr belonging to the angels. In Islamic tradition, the angel of death and his servants of the angels take the souls of the deceased upon death. Angels in Islamic lore are also powerful warriors, as understood in the testimonies of the Battles of Badr and Hunayn during the Prophet’s time (God bless him and give him peace). Furthermore, another reading could see the lions of heaven as the fallen comrades in battle before the martyr. In Arabic, to be called a lion is ennobling, indicating ferocity, chivalry, and valor.
While the “lions of earth” also refers to beasts of prey, it can also refer to comrades still fighting, for they fight like lions. Their share in their comrade’s martyrdom is his eternal life in paradise, which gladdens them, pushing them forward to keep fighting.
Where blood is described as both dye and fragrance, the allusion is to musk. Visually, fresh musk is crimson the way blood is, fitting the crimson description. Classically, poets often referred to musk as “gazelle’s blood”. Furthermore, there are traditions in Islam that explicitly note that the martyr’s blood will smell like musk on Resurrection Day.
The martyr slumbering with a smile, eternally dreaming with sweet visions, is the direct outcome of consummating death. The smile mocks this world, as it is seen as lesser than the hereafterly abode so heavily emphasised in Islamic tradition. The martyr is glad to be with his Lord in the hereafter, and is at peace even as he dies. There is an echo of the famous traditions indicating how martyrs will ask God to revive them so that they may be slain again in the same way, ten times, repeatedly.
The speaker then reiterates the hastiness and ardent desire for martyrdom, impatient to the plotting of his enemies and the scars of battle, before declaring how he will fight against every enemy and strike them in defense of his people and sanctities.
The entire poem resounds with Khalid ibn al-Walid’s famous cry before battle to his enemies: “We bring you men who love death as ardently as you love life.” Abd al-Rahim Mahmoud’s verse is the living echo of that same creed, the inheritance of Khalid ibn al-Walid’s spirit across centuries. And where Khalid lamented at the end of his life, saying, “I have faced countless hosts in battle, and there is not an inch of my body without the mark of a sword or the wound of an arrow. Yet here I am, dying upon my bed, a natural death, like a beast’s. May the eyes of cowards never sleep.” Abd al-Rahim’s martyrdom fulfilled that wish: he found on the battlefield what Khalid had yearned for.
this wasn’t a normal conversation between Imam Ahmad and Imam al-Shafi’i. Rather, it was Imam Al-Shafi’i reciting a poem to Imam Ahmad and Imam Ahmad replying to the poem with a poem
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"من جرَى مع العامّة في أمورهم، وخاضَ مع الخائضين؛ فإنه يُوشك أن يأتيَ عليه يوم يجتذبه اللّئِام جَذْبَةً تحطّ من قَدره، وتضع من منزلته ثم يجد نفسه غرضًا لسهام أقوالهم وظنونهم؛ فيقف موقف الذليل وهو يُدافع عن نفسه ويُبرّر لهم، فيما صدّت عنه أعين العُقلاء، وتردّى في عين كلّ من كان يُجلّه!.."
"يَنظر الرجل إلى المرأة في حبه إياها بعين غير العين التي تنظر بها إليه في حبها إياه، فهو يراها أداته الخاصة به التي لا حق لإنسان غيره في التمتع بها بوجه من الوجوه، ويرى أن حقًا عليها أن تختصه بجميع مزاياها وصفاتها، فلا تقع على حسنها عين غير عينه، ولا تسمع رقة صوتها أذن غير أذنه، ولا يشعر بروعة جمالها قلب غير قلبه، فيغار عليها من النظر والفتنة، وكلمة الاستحسان، وبسمة الإعجاب، ويخيل إليه أن الناظرين إليها والمحتفلين بها، والمتحدثين بأحاديث حسنها و جمالها، إنما هم قوم جناة متلصصون قد مدوا أيديهم إلى خزانة ذخائره التي يملكها وحده دون الناس جميعًا، فاختلسوا من جواهرها جوهرة لا حق لهم فيها، وفازوا بها من دونه، فيلم بنفسه من الألم والامتعاض ما يلم بنفس الشحيح المختبل إذا رأى السابلة تفر من حر الهاجرة إلى جدران داره لتستدري بظلالها ساعة من الزمان، وإن لم يضره ذلك شيئًا.."
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طول ما احنا بنتجوز باعتبار الاستعداد المادي ووفرته، مش الكفائة العقلية واستطاعة فتح بيت وإدارة أسرة..
وطول ما فترة الخطوبة بتنتهي باعتبار إننا خلصنا التجهيزات، وفرشنا الشقة فيلا بينا بقى مستنيين إيه وخير البر عاجله، مش باعتبار إن الطرفين دول فعلا يصلحوا لبعض ويقدروا مع بعض يواجهوا تحديات إقامة بيت..
هيفضل الطلاق مكمل بسبب إننا بنلبس في واقع إن دول طرفين غير مؤهلين للزواج، أو أحدهما على الأقل، أو إنهم مينفعوش لبعض أساسا.
طول ما المعيار مادي فـ المشروع فاشل، إنما تستقر البيوت بكفائة طرفيها لا بالمال.
"كان أبي صامتًا ،لا يشاركنا تفاصيل المدرسة، ولا يعرف أصدقاءنا، ولا يحفظ تواريخ ميلادنا؛لكنه لم ينسَ يومًا أن يعود إلى البيت محمّلًا بالطعام، لم ينسَ يوما أن يُسدّد القسط، أن يُصلح الباب، أن يُطفئ النور بعد نومنا ؛
"O, Zionists...You can take this world/dunya from them/Palestinians in Gaza. You will take their transitory life. They will take the other world/hereafter from you. They will take your eternity!
O, Muslim rulers... The hypocrites will truly be at the very bottom of Hell. Under the feet of the open enemies of Islam and clear infidels! How can you watch this massacre? And remain calm. Remain satisfied... What is life worth to you more? What do you hope for and rejoice in after this?!
O, Muslim Ummah... What is it worth to us that there are 2 billion of us? When we are like sea foam, without value and strength. What is it worth to us that we have the most tanks, armies, planes... when everyone is satisfied with their own flag and turned to it?!"
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