رسالة من الشهيد

ترجمة إنجليزية
شارك:

إلى الشهيد «محيي الدين الشريف»
المهندس الثاني لكتائب عز الدين القسام، الذي اغتالته أيدي الصهيونية المجرمة في فلسطين.

مَضَيْتُ إِلَى رَبِّي… وَأَنْتُمْ عَلَى إِثْرِيوَلَكِنَّنِي بَاقٍ عَلَى دَهْرِكُمْ ذِكْرِي
وَبَاقٍ نَعِيمِي عِنْدَ رَبِّي… وَإِنْ أَكُنْلَدَيْكُمْ كَمَيْتٍ مُودَعٍ حُفْرَةَ الْقَبْرِ
فَلَا تَحْسَبُونِي مَيِّتًا… بَلْ حَيَاتُكُمْهِيَ الْمَوْتُ إِنْ قِيسَتْ بِمَا نِلْتُ مِنْ ذُخْرِ
فَحَيٌّ أَنَا عِنْدَ الْإِلَهِ… مُنَعَّمٌوَأُرْزَقُ مَا يَحْتَارُ فِي وَصْفِهِ شِعْرِي
تُزَفُّ إِلَيَّ الْحُورُ لَهْفَى إِلَى اللِّقَاتَحِنُّ وَتَحْنُو… يَا لَهُ الْيَوْمَ مِنْ أَجْرِ
حَوَالَيَّ تَجْرِي أَنْهُرُ الشَّهْدِ وَالطِّلَىوَأَنْشَقُ عِطْرَ الزَّهْرِ مِنْ جَانِبِ النَّهْرِ
وَوَارِفُ ظِلٍّ مِنْ غُصُونٍ تَمَايَلَتْلِتُدْنِي قُطُوفًا مِنْ جَنًى يَانِعِ الثُّمْرِ
وَتَشْدُو لِيَ الْأَطْيَارُ لَحْنًا مُحَبَّبًاإِلَى النَّفْسِ إِذْ أُسْقَى أَبَارِيقَ مِنْ خَمْرِ
وَأَلْقَى حَبِيبِي مُصْطَفَايَ وَصَحْبَهُوَكُلَّ شَهِيدٍ لَمْ يُنَافِقْ وَلَمْ يَشْرِ
وَمِنْ بَيْنِهِمْ مَنْ نَنْتَمِي لِلِوَائِهِوَأَعْنِي بِهِ الْبَنَّا وَقَسَّامَ فِي الْإِثْرِ
وَعَيَّاشُ مَنْ أَرْوَى وُرُودَ جِهَادِنَادَمًا فَاقْتَفَيْنَا خَطْوَهُ حَيْثُمَا نَسْرِي
شَدَدْتُ عَلَى الْأَعْدَاءِ ثَأْرًا لِرُوحِهِفَمَنْ مِنْكُمُ بَعْدِي سَيَأْخُذُ لِي ثَأْرِي
شَدَدْتُ عَلَى الْمُحْتَلِّ حَتَّى أَذَقْتُهُهَوَانًا لِيَقْضِي الْعُمْرَ فِي الرُّعْبِ وَالذُّعْرِ
وَدَوَّخْتُهُ مَعْ كُلِّ مَا يُدَّعَى، فَمَاوَجَدْتُ لَهُ حَوْلًا وَطَوْلًا عَلَى السَّبْرِ
أَزَحْتُ عَنِ النَّفْسِ الْوَنَى، فَقَهَرْتُهُوَأَنْتُمْ مَخَافَ الْمَوْتِ تَحْيَوْنَ فِي قَهْرِ
بَرِئْتُ مِنَ الْوَهْنِ الَّذِي تَأْلَفُونَهُفَهَانَ عَدُوِّي… حَامِلًا مُثْقَلَ الْوِزْرِ
بَرِئْتُ مِنَ السِّلْمِ الَّذِي رَوَّجُوا لَهُوَغَنَّى لَهُ الْغَافُونَ فِي مَطْلَعِ الْفَجْرِ
زَخَارِفُ وَهْمٍ نَمَّقُوهَا بِخُبْثِهِمْوَصَدَّقَهَا الْحَمْقَى فَسِيقُوا إِلَى الْأَسْرِ
سَلَامُ أَمَانِي الْحَالِمِينَ كَبَيْضَةٍمُزَخْرَفَةٍ… يُخْشَى عَلَيْهَا مِنَ الْكَسْرِ
وَقَدْ سَقَطَتْ فِي الْأَرْضِ وَارْتَطَمَتْ بِمَايُهَشِّمُ رَأْسَ الْوَاهِمِينَ مَدَى الدَّهْرِ
أَنَا الْحُرُّ لَمْ أَحْمِلْ عَلَى كَاهِلِي مُنًىكِذَابًا… وَلَمْ أُثْقِلْ بِعَقْدٍ لَهُمْ ظَهْرِي
فَصَارَ الْعِدَى عِنْدِي عَبِيدًا بِرُعْبِهِمْإِذَا سَمِعُوا بِاسْمِي وَطَافَ بِهِمْ ذِكْرِي
وَعِشْتُ سَعِيدًا حِينَ دَاخَ بِيَ الْعِدَىوَمُتُّ شَهِيدًا شَامِخَ الْعِزِّ فِي فَخْرِ
مَضَيْتُ إِلَى رَبِّي وَأَنْتُمْ عَلَى إِثْرِيوَلَكِنَّ رُوحِي دَائِمًا فَوْقَكُمْ تَسْرِي
وَخَلَّفْتُ بَعْدِي فِتْيَةً فِي حَمَاسِهِمْيَرُودُونَ دَرْبَ النَّصْرِ فِي اللَّيْلِ وَالْفَجْرِ
يَظُنُّونَ أَنِّي وَاحِدٌ – خَابَ ظَنُّهُمْ –وَكُلُّ فَتًى فِي الْقُدْسِ شَمَّرَ لِلثَّأْرِ
وَكُلُّ زُقَاقٍ فِي فِلَسْطِينَ مَنْبِتٌلِأَلْفٍ مِنَ الْأَبْطَالِ تَهْفُو إِلَى النَّصْرِ
وَكُلُّ فَتًى يَمْضِي سَيُخْلِفُ بَعْدَهُجُيُوشًا مِنَ الْأَبْطَالِ تَرْبُو عَلَى الْحَصْرِ
يُذِيقُونَكُمْ ذُلَّ الْهَزِيمَةِ حَنْظَلًاتَغَصُّ حُلُوقٌ مِنْهُ مُرًّا عَلَى مُرِّ
تَفَجَّرُ فِي أَسْوَاقِكُمْ مِنْ قَنَابِلِيبَرَاكِينُ لَا تَهْدَا سِوَى لَحْظَةِ الْكَرِّ
إِلَى أَنْ تَرَوْهَا بَلْقَعًا لَا حِمَى لَهَافَلَا مُشْتَرٍ فِيهَا وَمَا ثَمَّ مَنْ يَشْرِي
زَرَعْتُ لَكُمْ فِي كُلِّ خَطْوٍ قَنَابِلًالِتَحْصُدَكُمْ أَوْ تُلْقِيَ الرُّعْبَ فِي الصَّدْرِ
وَفِي كُلِّ بَاصٍ كُلِّ بَيْتٍ وَمَجْلِسٍوَفِي الْبَارِ وَالْمَلْهَى وَفِي الْمَنْظَرِ الْمُغْرِي
وَتَحْتَ فِرَاشِ النَّوْمِ وَالْجَوُّ مُشْعِرٌبِأَمْنِ اللَّيَالِي وَاللِّحَافُ سَنَى الْبَدْرِ
وَفِي مُلْتَقَى الْعُشَّاقِ وَالْإِثْمُ لَاهِثٌبِأَنْفَاسِهِ فِي مَتْيَهِ الْخَدِّ وَالثَّغْرِ
هُنَاكَ فِدَائِيٌّ يُفَجِّرُ نَفْسَهُإِلَى أَنْ تَزُولُوا عَنْ ثَرَاهُ إِلَى الْقَبْرِ
فَلَنْ تَنْعَمُوا بِالْعَيْشِ أَوْ تَهْنَأُوا بِهِوَهَيْهَاتَ أَنْ تَحْيَوْا سَلَامًا بِلَا ذُعْرِ
كَتَائِبُ عِزِّ الدِّينِ آلَتْ عَلَيْكُمُهُمُ الرِّيحُ وَالْإِعْصَارُ وَالْقُنْبُلُ الذَّرِّي
إِلَى أَنْ يُزِيحُوا الظُّلْمَ وَالظُّلْمَةَ الَّتِيتَلُوذُونَ فِيهَا كَالْخَفَافِيشِ لَا النَّسْرِ
فَيَا إِخْوَتِي شُدُّوا عَلَيْهِمْ وَأَشْهِدُوا الْوَرَى خُبْثَهُمْ حَتَّى يَلُوذُوا إِلَى الْفَرِّ
جِهَادٌ إِلَى أَنْ يَسْتَقِيمَ اعْوِجَاجُكُمْجِهَادٌ إِلَى أَنْ تُسْلِمُوا آخِرَ الشِّبْرِ
جِهَادٌ إِلَى أَنْ تَرْحَلُوا عَنْ بِلَادِنَاجِهَادٌ إِلَى أَنْ نَمْحُوَ الرِّجْسَ بِالطُّهْرِ
جِهَادٌ جِهَادٌ لَا سَلَامٌ مُخَادِعٌجِهَادٌ إِلَى أَنْ نَمْحُوَ اللَّيْلَ بِالْفَجْرِ

A Letter from the Martyr

To the martyr Muhyi al-Din al-Sharif1, the second “Engineer” of the Izz ad-Din al-Qassam Brigades, who was assassinated by the criminal hands of Zionism in Palestine.

  1. I have gone on to my Lord… and you will follow2 the same way;
    yet I remain, a memory, through all your days.
  2. My bliss endures beside my Lord… although to you I may
    seem like a dead man, laid down in the hollow of the grave.
  3. So do not count me dead3… it is your life, instead,
    that is death, when measured by the treasure I have won and laid away.
  4. For I am alive with God… in bliss, and I receive
    provision that my poetry is at a loss how to portray.
  5. The houris4 are led to me as brides, all eager for our meeting;
    they yearn for me, they lean to me in tenderness… oh, what reward this day!
  6. Around me flow rivers of honey and of wine5,
    and I breathe the fragrance of the blossoms from the riverbank.
  7. And there is spreading shade, from boughs that sway and bend
    to bring ripe clusters of fruit within my reach.
  8. The birds sing me a melody the soul holds dear,
    while I am given ewers of wine to drink.
  9. And I meet my beloved, my Chosen One6, and his Companions,
    and every martyr who was no hypocrite, and never sold his faith away.
  10. And there among them is the one whose banner we belong to:
    I mean al-Banna, and al-Qassam, who followed in his footsteps7;
  11. and Ayyash8, who watered the roses of our jihad
    with blood, and so we tread his steps wherever, by night, we make our way.
  12. I bore down on the enemy, avenging his soul;
    so which of you, when I am gone, will avenge me and make them pay?
  13. I bore down on the occupier till I made him taste
    such abasement that he’d live out his life in terror and dismay.
  14. I left him reeling, for all that is claimed for him, and,
    once I had put him to the test, I found no might in him, no power.
  15. I cast all faintness from my soul, and so I vanquished him,
    while you, for fear of death, live on as the vanquished9.
  16. I am free of the feebleness that you have grown so used to,
    and so my foe was humbled… bowed beneath his sin’s great weight.
  17. I am free of the “peace”10 that they have peddled,
    which the drowsy sang of at the breaking of the day:
  18. gaudy illusions, which they dressed up in their malice;
    and fools believed them, and were led off into captivity.
  19. The peace the dreamers wish for is an egg,
    a painted egg… that one fears will break.
  20. And now it has fallen to the ground, and struck on that
    which shatters the heads of the deluded for ever and a day.
  21. I am the free man: I never bore upon my shoulders
    false hopes… nor weighed my back down with a pact of theirs.
  22. And so the enemies became my slaves, through their own terror,
    whenever they heard my name, and the thought of me came to haunt them.
  23. I lived in happiness, while the enemies reeled before me,
    and I died a martyr, lofty in my glory, in my pride.
  24. I have gone on to my Lord, and you will follow the same way;
    but always, like a traveller by night, my spirit over you makes its way.
  25. And I have left behind me young men in their zeal11,
    scouting the road to victory by night and at the break of day.
  26. They think that I am only one – how wrong they are! –
    when every young man in Jerusalem has rolled his sleeves up for revenge,
  27. and every alley in Palestine is a seedbed
    for a thousand heroes yearning for victory,
  28. and every young man who departs will leave behind him
    armies of heroes past all counting.
  29. They will make you taste the humiliation of defeat, a colocynth12
    on which throats choke, bitterness heaped on bitterness.
  30. In your markets, from my bombs, volcanoes will erupt
    that never rest, except for the moment of the charge13,
  31. until you see them turned to barren waste with none to guard them,
    no buyer there, and no one left to sell.
  32. I have sown bombs for you in every step you take,
    to reap you, or to cast terror into your breasts,
  33. in every bus, in every house and gathering,
    in the bar, the nightclub, and in every tempting display,
  34. and beneath the bed of sleep, when the air speaks of the safety
    of the nights, and the coverlet is the full moon’s ray,
  35. and where the lovers meet, when sin is panting
    for breath within the maze of cheek and lips.
  36. There, a fidāʾī14 blows himself up,
    until you vanish from his soil into the grave.
  37. You will not savour life, nor find your ease in it;
    and far, far beyond you is a life of peace that knows no dread!
  38. The Izz ad-Din Brigades15 have sworn an oath against you:
    they are the wind, the whirlwind, and the atom bomb,
  39. until they sweep away the injustice, and the dark16
    in which you shelter like the bats, and not the eagle.
  40. So, my brothers, bear down on them, and make the whole world
    witness their malice, till they are driven to seek refuge in flight.
  41. Jihad until your crookedness is straightened;
    jihad until you yield the last inch of the land.
  42. Jihad until you leave our land;
    jihad until, with purity, we wipe the filth away.
  43. Jihad, jihad, and no deceitful peace;
    jihad until, with dawn, we wipe the night away.

Notes

  1. Muhyi al-Din al-Sharif was a senior bomb-maker of the Izz ad-Din al-Qassam Brigades, the armed wing of Hamas. He was regarded as the successor of Yahya Ayyash (see note 8), whose nickname was ‘the Engineer’; hence ‘the second Engineer’. He was killed in Ramallah in March 1998. The circumstances were disputed at the time, and Hamas held Israel responsible. The poem is spoken in his voice, as a letter from beyond the grave. ↩
  2. Wa-antum ʿalā ithrī, ‘and you are on my track’: you too will die and follow me. The ‘you’ of the poem changes. In the first part (verses 1–24) it is the martyr’s own people: those who will follow him to the grave, and whom he reproaches for living in fear. From verse 29 (‘They will make you taste…’) it is the enemy, and in verse 40 he turns to ‘my brothers’, his comrades in arms. Verse 24 repeats the opening line and closes the first part. ↩
  3. The verse and the next paraphrase Qur’an 3:169: ‘Do not reckon those who are slain in the way of God as dead; rather, they are alive with their Lord, receiving provision.’ Hence ‘I am alive with God’ and ‘I receive provision’. The martyr then turns the verse into a rebuke: compared with his reward, the life of the living is itself a kind of death. ↩
  4. The ḥūr (houris) are the maidens of Paradise promised to the blessed in the Qur’an. Tuzaffu, ‘are led in procession’, is the word for conducting a bride to her groom, so his death is pictured as a wedding. ↩
  5. This verse and the next two draw on the Qur’an’s descriptions of Paradise: rivers of water, milk, wine and purified honey (47:15); shade spread out and clusters of fruit hanging low within reach (69:23, 76:14; 56:30); and ewers of a drink that does not intoxicate (56:18–19). Al-ṭilā is an old poetic word for wine. ↩
  6. Al-Muṣṭafā, ‘the Chosen One’, is an epithet of the Prophet Muhammad. Lam yashri, ‘did not sell’, means he did not trade away his faith or his cause; the verb sharā can mean both ‘buy’ and ‘sell’, and here it means selling out. ↩
  7. Hassan al-Banna (1906–1949), founder of the Muslim Brotherhood in Egypt, from which Hamas emerged; and Izz ad-Din al-Qassam (1882–1935), the Syrian-born preacher who led an armed revolt against British rule in Palestine and was killed in 1935, and after whom the Brigades are named. The poet pictures al-Qassam as walking the path that al-Banna laid down. ↩
  8. Yahya Ayyash (1966–1996), the Qassam Brigades’ chief bomb-maker, known as ‘the Engineer’, who was killed in Gaza in January 1996 by an explosive hidden in his mobile phone. Wurūd means ‘roses’, but it is also the plural of wird, a watering place, and the act of coming down to water; so ‘he watered the wurūd of our jihad with blood’ can be heard both ways. Nasrī, ‘we journey by night’, suggests the covert movement of fighters under cover of darkness. ↩
  9. The verse turns on one root, q-h-r: qahartuhu, ‘I vanquished him’, against fī qahr, ‘in a state of being vanquished, oppressed’. The man who conquered his own fear conquered the enemy; those who fear death live as the conquered. ↩
  10. The ‘peace’ is the peace process of the 1990s, above all the Oslo Accords of 1993, which Hamas rejected. The drowsy (al-ghāfūn, those who doze) who sing of it at dawn are the heedless who greet it as a new day. ↩
  11. Ḥamās means ‘zeal, fervour’, and it is also the name of the movement (an acronym of Ḥarakat al-Muqāwama al-Islāmiyya, the Islamic Resistance Movement). ‘Young men in their ḥamās’ are both young men full of zeal and young men of Hamas. ↩
  12. Ḥanẓal, colocynth, is a desert gourd proverbial in Arabic for its extreme bitterness. ↩
  13. The phrase lā tahdā siwā laḥẓat al-karr, literally ‘that do not subside except for the moment of the charge’, is taken to mean that the eruptions never let up: there is only the next attack. Al-karr is the charge in battle, as in the pair karr wa-farr, attack and retreat. It could also be read as saying that they fall quiet only for the instant before they charge again. ↩
  14. Fidāʾī, literally ‘one who offers himself as a ransom’, is the term for a Palestinian fighter who is ready to sacrifice his life; the plural fidāʾiyyūn gives English ‘fedayeen’. ↩
  15. Kaṭāʾib ʿIzz al-Dīn, the Izz ad-Din al-Qassam Brigades, named after the man in note 7. ʿIzz al-Dīn also means ‘the glory of the faith’, so the name itself says ‘the Brigades of the Glory of the Faith’. Ālat, ‘they have sworn’, is the verb of a solemn vow. ↩
  16. Al-ẓulm, injustice, and al-ẓulma, darkness, come from the same root and differ by one letter (jinās). The enemy hides in darkness like bats, while the eagle, the image of the free, flies in the open sky. ↩

English translation prepared by artificial intelligence and reviewed against the Arabic for accuracy of meaning and rhetoric.