Rahman Baba - all the poems translated into English

Which version of the Diwan is the most beautiful?

admin — Wed, 15 Apr 2009 13:09:26 +0000

I was just in the Pashto academy in Peshawar today, looking at their collection of original manuscripts of the Diwan - hand written in different scripts. This version caught my eye, as one of the most beautiful ones. What do you think?

Who can send a translation into English?

Web site to see the damage to the mazar of Rehman Baba

admin — Sun, 15 Mar 2009 05:28:09 +0000

Rahmans Mazar Blown up

What did Rahman Baba look like?

admin — Sat, 14 Mar 2009 10:35:57 +0000

Most people in the NWFP think that Rahman looked something like this picture below:

Traditional Rahman

Of course we don’t really know what he looked like. Maulana Bijili Gar says that he looked in the tomb and saw him when they moved his grave to the new mazar. Perhaps he knows what he looks like.

Interestingly one hand copied version of the Diwan has this sketch in the front:

The only picture of Rahman

What do you think?

Imdad

Where is Rahman’s poetry used?

admin — Sat, 14 Mar 2009 07:32:00 +0000

Where have you seen poetry of Rahman used?

Here are couplets on the ceiling of a restaurant.

I have seen the poems on the back of donkey carts and on school noticeboards.

Where else do his verses get written?

If you can find somewhere that his poetry is written near where you live

take a photo and post a message here with your email.

I will email you back and then add your picture to our website.

Rahman’s poetry needs greater exposure in our world.

Thanks

Imdad

The Perfect place to sit and consider great Truths.

Rahman goes to the Opera

admin — Sat, 14 Mar 2009 05:19:45 +0000

In February 2008 the poetry of Rahman Baba translated into English by Sampson and Khan was used on stage in Canada in the short opera The Translator.

The new opera was part of an innovative series hosted by the Harbourfront Centre, Toronto. Leanna Brodie’s opera, put to music by David Ogborn, tells the story of a Pukhtun held in an American prisoner camp. The climax of the drama is when the young American woman who acts as the translator realizes that the prisoner is a sensitive and peaceful man when he quotes Rahman’s poem ‘Sow Flowers’. The sterotype of Pukhtuns as militants is broken.

These pictures of the Opera are courtesy of Photographer Bruce Zinger. The performers are soprano Jessica Lloyd and baritone Calvin Powell.

Thanks to tapestrynewopera.com for letting us use their pictures.

Translation Competition

admin — Sat, 14 Mar 2009 04:47:52 +0000

I will send a free copy of the Sow Flowers booklet to the person making the best translation of this popular verse in praise of Rahman’s wisdom:

د رحمان وينا به هله در په ياد شي
چې دې يو دېوال ته مخ بل ته دې شاه شي

Post your translation here.

Imdad.

Couplet of the Month

admin — Sat, 14 Mar 2009 04:13:14 +0000

که يو څاڅکے اوبه تږى لره ورکړې
د دوزخ او ستا تر مينځ به شى دريا

If you give a drop of water to the thirsty,

It will become a river between you and hell.

Follow up on Shrine Damage

admin — Sat, 14 Mar 2009 03:26:26 +0000

I haven’t been the Mazar since it was damaged, and I’m wondering what it looks like now.

Has anyone been there lately and describe the damage to me?

Pictures of the damage

admin — Sun, 08 Mar 2009 23:11:09 +0000

These are photos from Associated Press, taken the day after the bombing of the shrine.

Blowing up the shrine was bad?

admin — Sun, 08 Mar 2009 10:02:28 +0000

Why blowing up of the shrine of the Pukhtun’s greatest poet does and doesn’t matter.

In the early hours of March 5th someone with an expert knowledge of demolition strapped high explosive charges to the main columns of the shrine of the poet Abdur Rahman Baba. Mercifully no one was injured when the bombs detonated in a shower of masonry and smoke.

But what does this explosion mean to Pukhtuns and to those watching with increasing angst as the NWFP becomes embroiled in sectarian conflict?

In one sense it matters a lot, in another sense it doesn’t matter much at all.

The concern is that the explosion highlights the rise of ruthless totalitarianism. It’s pretty gutsy to try and destroy the shrine of the Pukhtun’s greatest icon – a superstar Sufi poet. He died over 300 years ago, but his poetry is still on everyone’s lips.

Similar lurches toward intolerance were the hallmark of the Pol Pot regime in Cambodia and a host of other countries in which the private lives of citizens became regulated by those who thought they knew best.

By some the bombing of Rahman’s tomb will be applauded as a genuine attempt to rid the NWFP of theological error. A strict interpretation of Islam does, after all, prohibit prayer through an intermediary saint; even if he is a great poet.

But an attempt to control the private beliefs and behaviour of others is a risky business.

The drive towards the instant certainty of a strict code of behaviour is at first sight an attractive option in an uncertain world. But eventually it may lead to what the Cambridge scholar T. J. White has called the ‘poverty of fanaticism’. The slippery slope begins with intolerance towards those with other beliefs and leads to the steady eradication of the cultural diversity so vital to the fabric of a healthy state. By the time Pol Pot’s regime ended in 1979 his firm vision of the way to improve society had resulted in the eradication of over 25% of the population, many of them tortured and killed by his ruthless henchmen.

On the other hand the bombing doesn’t matter much. There is a resiliency in the human spirit which resists the advance of totalitarian ways. Intimidation, violence and a disregard for the rights of others may have their day, but it will only be for a season. Eventually shooting sportsmen, depriving girls of education and preventing others from exercising their own religious freedom will be seen for the folly it is. The deeper values of culture and human independence will bubble up again from the base, like a spring of fresh water which cleanses itself.

But what values will do the job? By a twist of fate the highest values of tolerance in Pukhtun culture are expressed in the poems of the one whose shrine was blown up. It is these values which are now the vital antidote to militancy and which hold the greatest hope for the region. He was the one who said:

If another does you harm, return them good,

Or evil will devour you too.

The heart that is safe in the storm is the one which carries

Others’ burdens like a boat.

These are ideas which can’t be blown up.