Kalam 2 with translation

Rahman Baba Kalam (with Translation)

Ma kooza warta lemah kra, zema sar ne teyteida, 
shayid chi pe ulfat kei hum afghan patey kedam.
I lowered my gaze, but did not bow my head, perhaps even in love i was going to stay an Afghan (Pukhtun).

Talah da newar asman ta lara, 
ma chi da sta husan da newar sara talelah!
The pan of the sun (in which it is being weighed) went up to the sky, when i weighed your beauty against it.

Wai aghyar chi da douzakh jaba da, 
zeba janaat ta da pukhtu sara zem!
They call it the language of hell, but i shall enter paradise with my Pashto!

La pe afqa da pukhtunkhwa hum zaleydaley na yum, 
ze agha newar yum da afaqa chi rakhataley na yum.
I have not yet shown on the horizon of Pukhtunkhwa, i am that universal sun which has not risen.

Chi shepei kala rah shewama shi, pe dei wakht zema pe zre kei shur paida shi
chi rana la dunya lara shi rukhsat shi, de shair da zre dunya ta rana shi.
In the dead of the night when the deep silence reigns, a loud noise rises up in my heart;
when light departs the world and darkness falls, light comes to the inner world of the poet.

Ma wei chi de odu koum ba pe zema chaghu weekh shi, malomah shewa ma ghag karei wu khubulu ta pe khub kei.
I though i would wake up this sleeping nation with my calls, i found that i have been calling a sleepy people in dream.

Bal yaad ba sta da yaad depasa kala rashi mata, da yow da aks da pasa na wi bal pa aeena kei.
Except for that thought of you, how can another come to my mind, when there can be no reflection in a mirror atop the one that is already there.

Chi jewand gran dei ka asan dei khabar na yum, 
khu takal da asani ye la mushkil kai.
Whether life is difficult or notm i don’t really know, it is only further compounded by the urges of comforts.

Da chi waim da bal jahan bayan dei, 
rakuz shewei da kitab da bal asman dei.
That i say is a story of another world, a book descended from another sky.

Hungama warkygi zema na dei jahan ta, nawei rang warkeygi dei zemakei asman ta
bal Adam zema da khawrei na paidakeygi, marghei warkeygi da ghulam da sauda ow zan ta.
Give excitement to the world from me, paint anew the earth and sky,
create another adam from my clay, kill this slave of profit and loss.

RAHMAN BABA POEM KALAM

Poem by REHMAN BABA
عالمان دي روښنايي ددې دنيا
عالمان دي د تمام جهان پېشوا
Lights in the world are those, who know,
Guides of mankind are those, who know
که څوک لار غواړي و خداى ته و رسول ته
عالمان دي ددې لارې رهنما
When looking for the road to God
And prophet, ask from those, who know
کيمياگر که د کيميا په طلب گرځي
همدمي د عالمانو ده کيميا
The alchemist in his research
Finds sympathy with those, who know
په مجلس  د عالمانو به سرۀ زر شي
که څوک کاڼى وي که لُوټه د صحرا
A desert stone will turn to gold
In company with those, who know
جاهلان دي په مثال د مرده گانو
عالمان دي په مثال د مسيحا
An ignorant is like a corpse,
Like Jesus Christ are those, who know
چې مرده يې له نفسه ژوندي کېږي
عالمان دي واړه هسې اوليا
For by His breath the dead arose,
The saintly breath of those, who know
هر سړى چې رتبه نۀ لري د علم
سړى نۀ دى خالي نقش دى گويا
Those are not humans, only shells,
The empty ones, who do not know
زه رحمان حلقه بگوش د هر عالم يم
که اعلٰى دى که اوسط دى که ادنىٰ
No matter to which low degree,
REHMAN will serve the ones, who know
(Translated by Jens Enevoldsen. The Nightingale of Peshawar: Selection from Rehman Baba. Published by InterLit Foundation, Peshawar)

RAHMAN BABA BRIEF HISTORY

Abdul Rahman Mohmand (b.1653- d.1711)(Pashto: عبدالرحمان مومند) popularly known as (Pashto: رحمان بابا) was called the Nightingale of Pakhtoonkhwa, the Pashto speaking region of Afghanistan and Pakistan. Rahman Baba is a legendary Pashto Sufi poet, and he was even called a new ‘Hafiz Shirazi’.^[1] His poetry places him alongside Khushal Khan Khattak for his contribution to Pashto poetry and literature

Early life

Qareeb ur Rahman claims was of the Sarban tribe, who are recognized as the ‘true Afghans, Pushtuns’ because they can trace their ancestry back to the eldest son of the putative Pashtun ancestor Qais Abdur Rashid. The Sarban tribe migrated into the Peshawar valley in modernNorth-West Frontier Province, Pakistan from the thirteenth to the sixteenth century.

Rahman was a Mohmand, of the Ghoriah Khel (tribe), who lived in a small pocket of Mohmand settlers on the outskirts of Peshawar.^[2] From 1550 CE the Yusufzai tribe had come to dominate the area, following the defeat of the Ghoriah Khel in the battle of Sheikh Tapur. Rahman apparently lived peacefully in the area, and never mentions his involvement in these inter-tribal conflicts.

Opinion is divided about Rahman’s family background.^[3] Several commentators are convinced that his family were village Maliks (chieftains).^[4]However Rahman Baba did not perceive himself to be of a powerful family.

Abdul Rehman Baba died in 1707 AD his tomb is situated near the Shrine of Akhuand Darwaizah Baba at Peshawar, which is visited by his followers and admirers throughout the year. ^[5]

[edit]Religious background

Rahman Baba was an ascetic but various unfounded theories have been made about who Rahman’s guide may have been, and to which order he was attached. Sabir suggests that Rahman had a Naqshbandi Sufi tariqa initiation in Kohat, as well as training from the sons of Pir Baba. Schimmel and Saad Ahmed Baksh casually assign Rahman to the Chishti order. Aqab, himself of the Qadiriyyah order, claims Rahman was a Qadiri..