শনিবার, ৬ নভেম্বর, ২০১০

সাম্রাজ্যবাদী ও ঔপনিবেশিক শক্তিগুলোর একটা ইবলিসী পরিকল্পনা হলো দেশের আলেম সমাজকে বিচ্ছিন্ন করে ফেলা

 ইমাম খেমেনীর শেষ অসিয়ত থেকে উদ্দৃতি :-

"সাম্রাজ্যবাদী ও ঔপনিবেশিক শক্তিগুলোর একটা ইবলিসী পরিকল্পনা হলো দেশের আলেম সমাজকে বিচ্ছিন্ন করে ফেলা।..বিশ্ববিদ্যালয়ের ছাত্র, শিক্ষক ও আলেমদের মাঝে পরস্পরের বিরুদ্ধে শত্রুতার আগুন ছড়িয়ে দেয়া যেন সবাই আভ্যন্তরীন কোন্দলে ও অন্তর্দ্বন্দে লিপ্ত হয়ে পড়ে - যাতে বৃহত শক্তিগুলোর শয়তানী চালবাজী ছাত্র-শিক্ষক ও আলেমদের নজরে না পড়ে; ... প্রকৃত মুমিন, ইসলাম অনুরাগীরা যেন সংখ্যালঘু অবস্থায় থাকে। ওরা আপ্রাণ চেষ্টা চালিয়েছে, দেশের ভবিষ্যত শিশু-কিশোর-যুবক এমনভাবে গড়ে ওঠে যেন তারা ধর্মকে তথা ইসলামকে ঘৃণা করে এবং ধর্মের সাথে জড়িত লোকজন বিশেষ করে ওলামাদের কাছ থেকে দূরে থাকে।.. তারা কলেজ-বিশ্ববিদ্যালযের ছাত্র শিক্ষকদের মধ্যে আলেমদের প্রতি অহেতুক ভয়ের সৃষ্টি করলো। আর আলেমদেরকে বিভ্রান্ত করার জন্য শয়তানরা প্রচারণা চালার যে কলেজ-বিশ্ববিদ্যালয়ের ছাত্র-শিক্ষকরা অধার্মিক ও ইসলাম বিরোধী। এভাবে তারা রাষ্ট্র পরিচালনার মূলে যারা আছে তাদেরকে ইসলাম ধর্ম, আলেম সমাজ ও ধার্মিক লোকেদের বিরোধী রাখার ব্যাবস্থা পাকাপোক্ত করে।"-ইমাম খোমেনী (র.)

রবিবার, ১৭ অক্টোবর, ২০১০

Quotations from Hazrat Abdul Qadir Gilani (r.a.) Farman-e-Gausul Azam





















Hazrat Abdul-Qadir Gilani (r.a.) founder of Tariqa-i-Qadiria

Source: Wikipedia  http://en.wikipedia.org/wiki/Abdul-Qadir_Gilani

Al-Syed Muhiyudin Abu Muhammad Abdal Qadir al-Gilani al-Hasani wal-Hussaini, (Persian: عبد القادر گیلانی,Urdu: عبد القادر گیلانی Abdolqāder Gilāni) (also spelled Abdulqadir Gaylani, Abdelkader, Abdul Qadir, Abdul Khadir - Jilani, Jeelani, Jilali, Gailani, Gillani, Gilani, Al Gilani) or simply known as Ghaus-e-Azam (470–561 A.H.)(1077–1166 A.D.) was a Persian Hanbali (Hambali) preacher, Sufi sheikh and the figurehead of the Qadiri Sufi order. He was born on a Wednesday the 10th Rabi at-Thani in 470 A.H., 1077 A.D., in the Persian province of Gilan (Iran) south of the Caspian Sea.

Lineage and Biography

Abdul-Qadir
ibn Abi Salih Musa
ibn Abdullah
ibn Yahya
ibn Muhammad
ibn Abu Muhammad AbuBakr Dawud
ibn Musa ibn Abdullah
ibn Musa Jawni
ibn Abdullah
ibn Hassan al-Muthanna
ibn Hassan
ibn Ali ibn Abi Talib

On his mother side, she is the daughter of a saintly person Abdullah Sawmai who was a direct descendant of Imam Husain ibn Ali making the Shaykh also al-Husayni due to this.

His father, Syed Abu Saleh Musa al-Hasani was a direct descendant of the Syed Imam Hasan. He was an acknowledged saint of his day "..and was popularly known as Jangi Dost, because of his love for Jihad" Jangi dost thereby being his sobriquet

His mother Ummal Khair Fatima, a descendant of Syed Imam Hussain through Imam Zain ul Abideen, he was known himself as a "great saint of his time and a direct descendant of Hazrat Imam Husain, the Great Martyr of Karbala"

Education

He spent his early life in the town of his birth. At the age of eighteen he went to Baghdad (1095), where he pursued the study of Hanbali law under several teachers. The Shaikh received lessons on Fiqh from Abu Ali al-Mukharrimi, Hadith from Abu-Bakar-bin-Muzaffar, and tafsir from the renowned commentator, Abu Muhammad Jafar. When he was on the way going to "BAGHDAD" with a large convoy (Qafila), a group of thieves attacked the convoy and took all of their precious belongings, one of the thieves came to him (Sheikh Abdul Qadir Jillani) and asked him "Boy, tell me what you have in your luggage". He replied 'I have 40 Dinar' The thief searched all of his luggage and couldn't find the dinars. He then took the boy to his sardar (master) and told him that this boy (Sheikh Abdul Qadir Jillani) claims he has 40 dinars, but after searching his belongings I could not find the dinars. The Sardar (master) then asked 'Boy, do you lie?', He replied "No I am not lying, the dinars were sewed by my mother into my shalwar". Then one of the thieves checked and found the money. The sardar then asked him. "Boy you could have lied to us and could have saved your money, why you didn't you lie? Sheikh Abdul Qadir Jillani replied 'Before I started my journey my mother advised me to tell the truth even if some one tries to kill me as ALLAH frowns upon those who do not speak the truth'. After listening to this the sardar began to cry, as this little boy has so much fear of ALLAH that he didn't lie in such a situation, and felt the guilt for all his wrongdoings and the fear of ALLAH, the sardar then gave back all of looted things to their owners.

In Tasawwuf (the sciences of the heart), his spiritual instructor was Shaikh Abu'l-Khair Hammad bin Muslim al-Dabbas. From him, he received his basic training, and with his help he set out on the spiritual journey.
After completion of education, Abdul Qadir Jilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse.

Later life

He was over fifty years old by the time he returned to Baghdad in 1127, and began to preach in public. He moved into the school belonging to his old teacher al-Mukharrimii; there he engaged himself in teaching. Soon he became popular with his pupils. In the morning he taught hadith and tafsir, and in the afternoon held discourse on science of the hearts and the virtues of the Qur'an.

He busied himself for forty years in the service of Islam from 521 to 561 AH. During this period hundreds of thousands of people converted to Islam because of him and organized several teams to go abroad for dawah purposes.

He was also the teacher of Ibn Qudamah whom he also designated as a Caliph of his Qadri order (amongst others). Ibn Qudamah also later fought as a general in Sultan Saladin Ayyubi's army and conquered Jerusalem from the Christian dominance. His work and jurisprudent works influenced Ibn Taymiyyah who referred to both Ibn Qudamah and Shaikh Al-Gilani as his Shaikhs with full honorifics.

Death

The sheikh died on Saturday night 1166 (8th Rabi' al-Awwal 561AH) at the age of ninety one years (by the Islamic calendar), and was entombed in a shrine within his Madrassa in Baghdad. His Shrine and Mosque are in what used to be the school he preached in, located in Babul-Sheikh, Resafa (East bank of the Tigris) in Baghdad, Iraq. Worldwide the Qadiriyyah celebrate Ghawth al-a'tham day on Wednesday closest to his birthday not his death-date for respect and elevation of their Shaykh which is 10th of Rabi at-Thani in the islamic calendar

Al-Gilani succeeded the spiritual chain of Junayd Baghdadi. His contribution to thought in the Muslim world earned him the title Muhiyuddin (lit. "The reviver of the faith"), as he along with his students and associates laid the groundwork for the society which later produced stalwarts like Nur ad-Din and Saladin. His Sufi order named after him is generally thought to be one of the most popular Sufi orders of the Islamic world.

Family

The Shaikh had four virtuous wives and forty-nine children, twenty-seven sons and twenty-two daughters.[citation needed] The most famous of his sons are Shaikh Abdul-Wahab, Sheikh Abdul-Razzaq, Shaikh Abdul-Aziz, Shaikh Isa, Shaikh Musa, Sheikh Yahya, Sheikh Abdullah, Sheikh Muhammed and Sheikh Ibrahim. His sons and grandsons reached the Indian sub-continent throughout the years preaching Islam in his method (Arabic=Tareqa,طريقة). As they have reached the Western part of the Arab world of North Africa and Morocco, and parts of the Horn of Africa (Ethiopia, Eritrea, and Somalia (a country that predominantly professes to the Qadiriyyah order only in the Sufi sect though small patches of Ahmed ibn Idris' order is found) ). In Somalia the order is subdivided to Zaylaiyyah order and Uwaisiyyah order.

Among the Sufis, who came to India from Baghdad, and who belonged to the family of Shaykh Abd-ul-Qadir Jilani r.a. Hz. Shah Badr Dewan r.a. whose real name was Hasan, and whose honorific title was Badr-ud-Din, is one of the top most Sufis. He stayed near Batala, and laid the foundation of Masania, a kind of inn in his times, but later populated by his children, grand children and great grand children, became a village of its own culture. The progeny of Baba Shah Badr Dewan r.a. is one of the biggest Syed Families, whose origin goes straight to Shaykh Syed Abd-ul-Qadir Jilani r.a.


Works

 

Some of Jilani's more well known works include:
  • Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion)
  • Al-Fath ar-Rabbani (The Sublime Revelation)
  • Malfuzat (Utterances)
  • Futuh al-Ghaib (Revelations of the Unseen) available for download (urdu) (English)
  • Jala' al-Khatir (The Removal of Care)
  • Bahajja-Tul Asrar (Ground Secrets)

PIRAAN-e-PIR, DASTAGIR,
HAZRAT SHIEKH SYED ABDUL QADIR JILANI (R.A.)


Part - II (Two)


O, GHOUS HELP

Hazrat-e-Bishr Qarazi narrates that I was travelling with a group of traders along with fourteen camels carrying sugar. We stopped for the night in a dangerous jungle. In the early hours of the night my four loaded camels disappeared, which were not found even after a lot of search. The group also departed. The camel driver stayed back with me . In the morning I suddenly remembered that my Mentor, The King of Baghdad Huzoor Ghous-e-Pak had told me that whenever you get stuck in any problem then call me (my name), Allah willing that problem will be solved, hence I requested this way: YA SHAIKH ABDUL QADIR! MY CAMELS ARE LOST.
All of sudden I saw a saintly man dressed in white clothes on a sand dune towards east, who was signaling me to come to him. As soon as I along with my camel driver reached over there the saintly Man disappeared from vision. We were strangely looking here and there when we suddenly spotted those four lost camels sitting under the sand dune. Then what happened was that we caught the camels and re-joined the group. When Sayyed-e-na Shaikh Ab-ul-Hasan Ali Khabbaz was told the incident of the lost camels He said that Hazrat-e-Shaikh Ab-ul- Qassim has said that I have heard Sayyed-e-na Shaikh Muhi-ud-Din Abdul Qadir Jilani saying:

"THE ONE WHO CRIES OUT FOR MY HELP DURING SOME PROBLEM, THE PROBLEM GETS SOLVED, THE ONE WHO CALLS OUT MY NAME IN ANY HARDSHIP, THAT HARDSHIP; GETS DISMISSED, THE ONE WHO USED ME AS A SOURCE TO ASK ALLAH FOR SOME NEED, IT WILL BE FUFILLED. THE PERSON WHO PRAYES TWO RAK'AT OF NAFL AND IN EACH RAK'AT AFTER SURAH FATIHA RECITIES SURAH IKHLAS ELEVEN TIMES, AFTER SAYING SALAAM i.e AFTER FINISHING THE PRAYER, SENDS DUROOD-O-SALAAM ON THE KING OF MADEENAH AND THEN WALKS A DISTANCE OF ELEVEN STEPS TOWARDS BAGHDAD SHAREEF AND CALLS OUT MY NAME AND PRESENTS HIS NEED, ALLAH WILLING, THAT NEED WILL BE FULFILLED'.

Why should I go from door to door when I have a mentor like You. I received every thing from you 'O, Ghous-e-Azam Dastgir.

Dear Islamic Brother! It is possible that in someone's mind a thought may arise that we should only ask Allah for any help and no one else, because when Allah is the One who helps then why should we ask anyone else for help? The answer to this is that this is the way he makes an unknown number of people go astray. When Allah has not refrained from asking for help from someone else then how can someone get the right of saying that don't ask for help from anyone but Allah. Look in the Holy Quran, where Allah has in various verses allowed asking for help from someone else, but even though being the Omnipotent in every way,. He has asked for help from His beings. Therefore it is stated:

Translation: If you will help the religion of Allah, Allah will help you. (Part-26, Sura: Muhammad)

THE KING OF JINNS
Bushair bin Mahfooz states that once my daughter, Fatima, all of a sudden vanished from the roof of my house. I got worried and want to the blessed presence of Sayyed-e-na Ghouse-e-Pak and requested for help. He told me to go to Karkh, and during the night sit in a deserted place forming a fort (Hisar) around myself. Over there think about em and say:" Bismillah" During the darkness of night groups of Jinns will pass by you, their faces will be very strange, do not get scared by looking at them, at the time of sahari the KING OF JINNS will come to you and will ask you about your requirement. Tell him, "Sheikh Abdul Qadir Jilani has sent me from Baghdad (my requirement is that) you search my daughter."

Hence, I went to the ruins of KARKH and followed the instructions of Huzoor Ghous-e-Azam. During the silence of night, horrifying Jinns kept on passing outside my hisar. The faces of the Jinns were so horrifying that I could not look at them. At the time of sahari, the KING OF JINNS came on a horse back, there were Jinns surrounding him. He asked my demand from outside the hisar. I told him that Huzoor Ghous-e-Azam has sent me to you. As soon as he beard this, he got down the horse and sat on the ground. The other Jinns too sat outside the hisar.

I narrated the incident of the disappearance of my daughter. He announced amongst all the Jinns, "Who has taken the girl?" Within moments the Jinns caught a Chinese Jinn and presented him as the culprit. The King of the Jinns asked him why did you pick the girl up from the city of the Highest Cadre in Spiritual Pivot (Qutub) of the time? He said, while shivering, Your Highness! After looking at her I fell in love with her. The King ordered the Chinese Jinn to be beheaded and returned my wonderful daughter to me. I thanked the King of the Jinns and said, as Allah will! You are an ardent lover of Sayyed-e-na Ghouse-e-Pak. He then replied, I SWEAR UPON ALLAH WHEN HUZOOR GHOUS-E-PAK LOOKS TOWARDS US, ALL THE JINNS START TREMBLING. WHEN ALL NOMINATES AS QUTUB OF TIME THEN ALL THE JINNS AND HUMANS ARE ORDERED TO FOLLOW HIM. (Bahjaa-tul-Asraar)
All the Jinns start trembling (with fear) on hearing your name. Your Have that majestic awe 'O, Ghous-e-Azam Dastgir.

Sheikh Abdul Qadir Jelani was a noted Hanbali preacher, Sufi sheikh and the eponymous founder of the Qadiri Sufi order (selsela). He was born in Ramadan AH 470 (about AD 1077) in the Persian province of Gilan (Iran) south of the Caspian sea. His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Gauth al Azam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism.

Parents and Early Life
Abdul Qadir Jilani was a Sufi master and Syed (descendant of the Prophet Muhammad) from both his father and mother. His father Abu Saleh Jangidost, was an illustrious and God-fearing man. Once while engrossed in meditation by the bank of a river he saw an apple floating down the river. He picked it up and ate it. It struck to him that he ate the apple without paying for it so he set out in search of the owner, on the bank of the river and at last reached the owner of the apple orchard "Abdullah Somai" whom he requested to tell him the price of the apple, Abdullah Somai replied that it was an expensive thing. Syed Abu Saleh replied that he had not much by way of worldly material but he, could serve him for compensation. Abdullah Somai then asked him to work for a year in the orchard. In course of time the duration was extended several times. In the end Abdullah Somai admitted that he had served him in excess of the price and desired to reward him. Abu Saleh hesitated in accepting it but when Abdullah Somai persisted, he relented. He said he had a daughter, blind of eyes, handicapped of hands and feet and wanted to give her in marriage to him. In this way Abu Saleh was married to Abdullah Somai's daughter, Syeda Fatimah. To his astonishment found her wondrously beautiful and wholesome. He complained to his father-in-law that he found her exactly the opposite to what he had described her. Abdullah Somai insisted on the truthfulness of his statement. She was blind because she had not seen any Ghair Mehram (a man who could marry her). She was mute because she had not uttered a word repugnant to the Shariah (Islamic law). She was deaf because she had not heard anything inconsistent with the Shariah. She was handicapped of hand and feet because she had never moved in the direction of evil.

Abdul Qadir Jilani's father died soon after and the young orphan was reared up by his mother and his grandfather, Abdullah Somai.


Adult life

At the age of 18 he went to Baghdad on AH 488 (1095 AD), where he pursued the study of Hanbalite law under several teachers. His mother sewed 40 gold coins in his quilt so that he might spend them when needed. The dacoits struck the caravan on the way, and looted all the travelers of their belongings. They asked him what he had. He replied that he had 40 gold coins. The dacoits took his reply for a joke and took him to their chief, who asked him the same question and he again replied that he had 40 gold coins. He demanded him to show, upon whom he tore away, the quilt and produced the gold coins. He was surprised and asked him why he had given the hidden gold coins when he could have kept them hidden. Young Abdul Qadir Jilani replied that he was travelling to Baghdad to receive education and his mother had instructed him to speak the truth. This left a deep effect on the chief of the dacoits and he gave up looting.

Abdul Qadir received lessons on Islamic Jurisprudence from Abu Said Ali al-Mukharrimi, Hadith from Abu-Bakra-bin-Muzaffar, and commentary (tafseer) from the renowned commentator, Abu Muhammad Jafar. In Sufism, his spiritual instructor was Shaikh Abu'l-Khair Hammad. From him, he received his basic training, and with his help he set out on the spiritual journey. Abu Shuja' was also a disciple of Shaikh Hammad, once he said: "Shaikh Abdul Qadir was in the company of Shaikh Hammad, so he came and sat in front of him, observing the best of good manners, until he stood up and took his leave. I heard Shaikh Hammad say, as soon as Shaikh Abdul Qadir had left: 'This non-Arab has a foot that will be raised, when the proper time comes, and placed upon the necks of the saints of that time. He will surely be commanded to say: This foot of mine is upon the neck of every saint of Allah. He will surely say it, and the necks of all the saints of his age will surely be bent at his disposal.'" Hazrat Junayd Baghdadi (died AD 910), who died about 167 years before the birth of Shaikh Abdul Qadir Jilani, predicted about him on one occasion, when he was performing meditation & during that he said: "His foot will be over all Saints' necks." After finishing meditation, his disciples asked him about his words, he replied: "One Sufi would be born in the future, who would be greater than all saints." Thus, Shaikh Hammad proved the words of Hazrat Junayd as right. The historians says that, later Shaikh Abdul Qadir Jilani also repeated the same words on many occasion by himself.
Spiritual Lineage, Shajra Mubarik
Prophet Muhammad (SW)
The Caliph Ali ibn Abi Talib
Sheikh Hasan Basri
Sheikh Habib Ajami
Sheikh Dawood Taiee
Sheikh Ma'ruf Karkhi
Sheikh Sari Saqati
Sheikh Junayd al-Baghdadi
Sheikh Abu Bakr Shibli
Sheikh Abdul Aziz al-Tam?m?
Sheikh Abu al-Fadl Abu al-Wahid al-Tam?m?
Sheikh Abu al-Farah Tartusi
Sheikh Abu al-Hasan Hakari
Sheikh Abu Sa'id al-Mubarak Mukharrami
Sheikh Abdul Qadir Jilani

Popular Sufi Sheikh
After completion of education, Hazrat Abdul Qadir Jilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse.[2] He was over fifty years old by the time he returned to Baghdad, in AH 521 (AD 1127), and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. Not only Muslims, but also Jews and Christians, not only caliphs and viziers but also farmers, merchants and traders allegedly altered their lives in response to Abdul Qadir's perorations.[3] He moved into the school belonging to his old teacher al-Mukharrimii, there he engaged himself in teaching.

Soon he became popular with his pupils. In the morning he taught hadith and tafseer, and in the afternoon held discourse on mysticism and the virtues of the Qur'an. The number of students increased so much that the seminary could no more contain them. He, therefore, decided to extend the premises of the seminary. The students and the people willingly came forward with their wholehearted contributions. The campus buildings were ready in AH 528 and thereafter it came to be known as Madarsai-e-Qadriya.

Hazrat Abdul Qadir Jilani was a Non-Arab (ajami), so he wasn't fluent in Arabic and was having some difficulties because of it. Once The Prophet Muhammad came to him in a dream, before the time of the midday prayer (Zuhr), and he said to him: "O my dear son, why do you not speak out?" He replied: "O dear father, I am a Non-Arab man. How can I speak fluently in the classical Arabic language of Baghdad?" Holy Prophet said: "Just open your mouth!" He opened his mouth, and The Holy Prophet put his saliva seven times in his mouth. A few moments later, Hazrat Ali ibn Abi Talib also came & did the same to him six times. And from that time, Hazrat Abdul Qadir Jilani spoke classical Arabic language with fluency, his memory increased and he felt some great positive spiritual changes in him.
 Once some one asked Shaikh Abdul Qadir Jilani about Mansur Al-Hallaj, he replied: "His claim extended too far, so the scissors of the Sacred Law (Shari'a) were empowered to clip it."
  
He busied himself for forty years in the service of the Islam from AH 521 to 561. During this period hundreds embraced Islam because of him and organized several teams to go abroad for the purpose. He arrived in Indian sub-continent in AD 1128, and stayed at Multan (Pakistan). He died in AH 561 (AD 1166) at the age of 91 years, and was buried in Baghdad.


Bibliography

  • Utterances of Shaikh Abd al-Qadir al-Jīlānī (Malfūzāt) / transl. from the Arabic by Muhtar Holland Malfūzāt
Author: Muhtar Holland (1935-) Year: 1994, Publisher: Kuala Lumpur : S. Abdul Majeed & Co, ISBN 1-88221-603-2
  • Fifteen letters, khamsata ashara maktūban / Shaikh Abd Al-Qādir Al-Jīlānī ; translated from the Persian into Arabic by Alī usāmu ́D-Dīn Al-Muttaqī ; and from Arabic into English by Muhtar Holland, Kamsata ašara maktūban
Author: ʿAlāʾ al-Dīn ʿAlī b. ʿAbd al-Malik al- Muttaqī al-Hindī (ca1480-1567); Muhtar Holland (1935-) Year: c1997 Edition: 1st ed Publisher: Hollywood, Fla : Al-Baz Pub ISBN 1-88221-616-4
  • The removal of cares = Jalā Al-Khawātir : a collection of forty-five discoures / Shaikh Abd Al-Qādir Al-Jīlānī ; transl. from the Arabic by Muhtar Holland
Jalā al-Khawātir Author: Muhtar Holland (1935-) Year: c1997 Publisher: Ft. Lauderdale, Fla : Al-Baz Pub Extent: xxiii, 308 p Size: 22 cm ISBN 1-88221-613-X
  • The Sultan of the saints : mystical life and teachings of Shaikh Syed Abdul Qadir Jilani / Muhammad Riaz Qadiri
Author: Muhammad Riyaz Qadiri Year: 2000, Publisher: Gujranwala : Abbasi Publications, Size: 22 cm, ISBN 969-851016-8
  • The sublime revelation = al-Fath ar-Rabbānī : a collection of sixty-two discourses / Abd al-Qādir al- Jīlānī ; transl. from the Arabic by Muhtar Holland, al-Fath al-Rabbānī
Year: 1998 Edition: 2nd ed, Publisher: Ft. Lauderdale : Al-Baz Publishing, ISBN 1-88221-602-4
  • Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion) ,(Arabic),PartI,II,Abd Al-Qadir Al-Gaylani,Pub.Dar Al-Hurya, Baghdad, Iraq, 1988.
  • Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion)
(Arabic), Introduced by Dr. Majid Irsan Al-Kilani, Pub. Dar Al-Khair, Damascus-Bairut, 2005.
  • Encyclopaedia Iranica

See also

 

বৃহস্পতিবার, ২৩ সেপ্টেম্বর, ২০১০

Abdullah Fa'izi ad-Daghestani (Rahmatullah Alaihee)

Abdullah Fa'izi ad-Daghestani (Peace be upon him)

Abdullah Fa'izi ad-Daghestani (Dec. 14, 1891-Sept. 30, 1973) Shaykh of the Naqshbandi Sufi order.He was born in the Caucasian region of Daghestan (then part of the Russian Empire) in 1891. Both his father and elder brother were medical doctors, the latter being a surgeon in the Imperial Russian Army. Abdullah was raised and trained by his maternal uncle, Shaykh Sharafuddin Daghestani (1875-1936). He showed remarkable spiritual aptitude from a young age and this attracted the attention of many local people.
Sometime in the 1900s Abdullah’s family (indeed his whole village) wearied of the repression imposed on Daghestan by the Russian government and decided to make Hijrah (emigration) to the Ottoman Empire. They first settled in the northwestern Anatolian city of Bursa, and then after a year moved to a place called Reşadiye (now known as Güneyköy). A new village was established that was populated by Daghestani refugees. Shortly thereafter, Abdullah’s father died and at the age of fifteen he was married to a Daghestani girl named Halima.






In 1910, after merely six months of marriage, Shaykh Sharafuddin ordered Abdullah into sacred seclusion (khalwat) for five years. This practice included severe austerities that were intended to raise his spiritual rank.
He successfully completed this seclusion and when he returned to secular life he found the Ottoman Empire embroiled in the First World War. Along with many young men of his village, Abdullah entered into military service and took part in the Battle of Gallipoli. During a firefight he was severely wounded by Allied fire and he endured a near death experience that only led to a deeper understanding of Reality.


In 1921 Abdullah was instructed by Shaykh Sharafuddin to enter another long seclusion for that would last for five years. He completed this and, as it has been described, “the power of his spiritual attraction increased. He became so renowned that even during his Shaykh's lifetime, people used to come from everywhere to learn from him.” He was then granted a license (ijazah) to be a master, a shaykh, in the Naqshbandi Path.


With the anti-Sufi regulations in the new Turkish Republic impeding religious practice, Shaykh Abdullah began to contemplate leaving the country. After the death of Shaykh Sharafuddin in 1936, a delegation came to Reşadiye from King Farouk to pay their condolences, as he had many murids in Egypt. One of the delegation married a daughter of Shaykh Abdullah and the family moved to Egypt.


Shaykh Abdullah resided in Egypt until his daughter’s divorce. The family then left Egypt for Syria. Shaykh Abdullah resided for a time in Aleppo and from there moved to Homs and then finally to Damascus near the tomb of great saint Sa’d ad-Din Jibawi. There he established the first tekke for his branch of the Naqshbandi Order.


In 1943 he moved to a house on Jabal Qasioun mountain, a house that was bought by his first Syrian murid and later khalifah, Shaykh Husayn Ifrini. This house and the mosque next to it still stand, and it is now the site of his türbe (tomb).


Over the years Shaykh Abdullah Daghestani became well known throughout Damascus for his spiritual teachings and he attracted many thousands of individuals who sought out relief from the weight of worldly life. He died on September 30, 1973.


One of his khalifahs, Shaykh Nazim al-Qubrusi, made remarkable progress in spreading the Sufi teachings of Shaykh Abdullah to the West.

Courtesy: Wikipedia

Naqshbandi Hakkani Golden Chain

  1. Holy Prophet Muhammad ibn Abd Allah Sllallaho Alaihee Wa Sallam (570/571 - 632 CE)
  2. Abu Bakr as-Siddiq, (r)
  3. Salman al-Farsi, (r)
  4. Qasim ibn Muhammad ibn Abu Bakr
  5. Jafar as-Sadiq, (a)
  6. Tayfur Abu Yazid al-Bistami, (r),
  7. Abul Hassan Ali al-Kharqani, (q)
  8. Abu Ali al-Farmadi, (q)
  9. Abu Yaqub Yusuf al-Hamadani, (q)
  10. Abul Abbas, al-Khidr,
  11. Abdul Khaliq al-Ghujdawani, (q)
  12. Arif ar-Riwakri, (q)
  13. Khwaja Mahmoud al-Anjir al-Faghnawi, (q)
  14. Ali ar-Ramitani, (q)
  15. Muhammad Baba as-Samasi, (q)
  16. as-Sayyid Amir Kulal, (q)
  17. Imam at-Tariqah Muhammad Baha'uddin Shah Naqshband, (q)
  18. Ala'uddin al-Bukhari al-cAttar, (q)
  19. Yaqub al-Charkhi, (q)
  20. Ubaydullah al-Ahrar, (q)
  21. Muhammad az-Zahid, (q)
  22. Darwish Muhammad, (q)
  23. Muhammad Khwaja al-Amkanaki, (q)
  24. Muhammad al-Baqi bi-l-Lah, (q)
  25. Mujaddid Alf ath-Thani Ahmad al-Faruqi as-Sirhindi, (q)
  26. Muhammad al-Masum, (q)
  27. Muhammad Sayfuddin al-Faruqi al-Mujaddidi, (q)
  28. as-Sayyid Nur Muhammad al-Badawani, (q)
  29. Shamsuddin Habib Allah, (q)
  30. Abdullah ad-Dahlawi, (q)
  31. Shaykh Khalid al-Baghdadi, (q)
  32. Shaykh Ismail Muhammad ash-Shirwani, (q)
  33. Shaykh Khas Muhammad Shirwani, (q)
  34. Shaykh Muhammad Effendi al-Yaraghi, (q)
  35. Sayyid Jamaluddin al-Ghumuqi al-Husayni, (q)
  36. Shaykh Abu Ahmad as-Sughuri, (q)
  37. Shaykh Abu Muhammad al-Madani, (q)
  38. Shaykh Sharafuddin ad-Daghestani, (q)
  39. Shaykh Abdullah al-Fa'iz ad-Daghestani, (q)
  40. Mawlana Sheikh Nazim Al-Haqqani (q)

Naqshbandi

Naqshbandi (an-Naqshbandiyyah, Nakşibendi, Naksbendi, Naksbandi) is one of the major tasawwuf spiritual orders (tariqa) of Sufi Islam. It is considered to be a "sober" order[1]


The Naqshbandi order is nearly 1,500 years old, and is active today. It is the only Sufi order that claims to trace its direct spiritual lineage (silsilah) to Hazrat Muhammad saws through Abu Bakr r.a., the First Caliph and Hazrat Muhammad (saws)'s companion. This lineage also indirectly connects to Ali r.a.[2], Muhammad (saws)'s cousin, son-in-law and the Fourth Caliph, via Jafar as-Sadiq r.a.. In contrast, most other Sufi orders (turuq) trace their lineage through Ali.[3][4]


It is considered that the transmission of spiritual lineage or silsilah, is directly from one Sheikh to another, at or after the time of death or burial. It is not tied to a country, family or political appointment, but is a direct heart to heart transmission. It is also considered that the appointed Sheikh will be in some communication with past Sheikhs. At any one time, there will of course be many other Sheikhs, who will all naturally owe their spiritual allegiance (Beyat) to the current master of the silsilah.


The Naqshbandi order owes many insights to Abu Ya'qub Yusuf al-Hamadani r.a.. and Abd al-Khaliq al-Ghujdawani r.a., who is regarded as the organizer of the practices and is responsible for placing stress upon the purely mental dhikr[5] . It was later associated with Muhammad Baha ad-din an-Naqshabandi r.a., hence the name of the order. Some interpret the name translation as "the engravers (of the heart)", "related to the image-maker", "pattern maker", "image maker", "reformer of patterns", "way of the chain" and "golden chain."


The name has changed over the years. Originally called "as-Siddiqiyya", around the times of Bayazid al-Bistami to Sayyadina Abdul Khaliq al-Ghujdawani r.a. it was called at-Tayfuriyya, and from the times of Sayyadina 'Abdul Khaliq al-Ghujdawani r.a. to Shah Naqshband r.a. it was called the "Khwajagan" or "Hodja". From the time of Shah Naqshband it has been called Naqshbandiyya.

 Courtesy: Wikipedia

বুধবার, ২২ সেপ্টেম্বর, ২০১০

Mawlana Sheikh Nazim Al-Haqqani

Hezbollah Note : Everyone is not likely to agree in everything. Every soul is from Allah (Amrillah). Every soul has its own way to understand Allah. Divine Revealed Scriptures, Heritage & Traditions of the Prophets (saws) and the Saints (as) serve like engineering blue print of plan for every soul to construct its own road to Allah. If such souls are in command of the society & polity then they are able to construct the road to Allah for the society and polity.


Mawlana Sheikh Nazim Al-Haqqani

Courtesy : Wikipedia

Mehmet Nâzım Adil (Turkish: Muhammed Nazım El-Hakkani Arabic: محمد ناظم الحقاني ‎, born April 23, 1922 (CE) / Sha'ban 26, 1340 AH), best known as Shaykh Nazim, is a Turkish Cypriot Sufi, leader of the Naqshbandi-Haqqani Order.



He was born in Larnaca, Cyprus. He traces his lineage to the 11th century Sufi Abdul Qadir Jilani and the 13th century mystic Jalaluddin Rumi. His maternal and paternal grandfathers were sheikhs in the Qadiri and Mevlevi orders respectively. As a child, the young Nazim showed a propensity towards spirituality. His father sent him to school to study secular knowledge during the day, and in the evening he studied Islam at the local maktab, where he learned the basics of Islamic law, jurisprudence, the hadith and Qur'anic exegesis.

Biography

At a very young age Nazim displayed unexplained talents in the form of explaining to his teachers what they were going to teach before it was introduced.[2] After completing secondary school in 1940, at the age of 18 Nazim moved to Istanbul, where two brothers and a sister were living. He studied chemical engineering at Istanbul University. While advancing in his non-religious studies, Nazim continued his education in Islamic theology and the Arabic language under the tutelage of Shaykh Cemalettin Elassonli (d. 1955 CE). Nazim received a degree in chemical engineering. Yet he would later state, "I felt no attraction to modern science. My heart was always drawn to the spiritual sciences." He later came to master not only his native tongue Turkish, but Arabic, English, and Greek as well.


At some point during his first year of life in Istanbul, Nazim met his first spiritual guide, Shaykh Suleyman Erzurumi (d. 1948), who was a murshid in the Naqshbandi Order.


Sheikh Nazim attended the gatherings of this particular shaykh which were held in the Sultan Ahmed Mosque. Here he learned the basic spiritual methods of the Naqshbandi Order, in addition to those of the Qadiri and the Mevlevi. His focus on spirituality was further reinforced by the unexpected death of an elder brother who died serving as a doctor in World War II. Shortly after attaining his degree, Sheikh Nazim received inspiration to go to Damascus in order to find the famed Naqshbandi master, Shaykh Abdullah al-Fa'izi ad-Daghestani. He obtained permission from Shaykh Erzurumi to leave Istanbul and in 1944 he arrived in Syria, although the unrest caused by the Vichy French government prevented his entry into Damascus until 1945. Upon meeting with the master, whose tekke is located on the slopes of the Jabal Qasyoun, Sheikh Nazim took his hand in bay'ah, or initiation.


Shortly thereafter Shaykh Abdullah Daghestani ordered Shaykh Nazim to return to his native Cyprus to deliver spiritual guidance. Shaykh Abdullah also conferred the title of "Shaykh" to Shaykh Nazim thus giving him the legitimacy to speak on behalf of the Naqshbandi Order.


While in Cyprus, Shaykh Nazim came into conflict with pro-Atatürk governing body of the Turkish community of the island. His repeated act of making the adhan in Arabic rather than the prescribed Turkish brought several lawsuits against him and there were some 114 cases lodged against him for crimes against the secular order. Nevertheless all these were dropped shortly thereafter with the coming to power of Adnan Menderes in Turkey, whose government opted for a more tolerant approach to Islamic traditions.
Shaykh Nazim moved back to Damascus in 1952, when he was wed to the daughter of one of the murids of Shaykh Abdullah Daghestani, Amina Adil, whose family came to settle in Syria after fleeing Soviet rule of their native Kazan. From that time, Sheikh Nazim took up residence in Damascus, and every year he would visit Cyprus for at least three months. The couple have two daughters and two sons.

 

Worldwide mission work

In the year following the death of Abdullah Fa'izi ad-Daghestani in 1973, Shaykh Nazim began visiting Western Europe, traveling every year from the Middle East to London. On his return trips to Damascus, he would often drive by car through the former Yugoslavia, spending time visiting the Muslim communities there. It became his practice to spend the month of Ramadan in the large centre established in London. In 2000 this practice was discontinued.


In 1997, Shaykh Nazim visited Daghestan, the homeland of his murshid, Abdullah Fa'izi ad-Daghestani. He also made repeated visits to Uzbekistan were he made the pilgrimage to the tomb of the eponymous founder of the Naqshbandi Order, Shah Baha'uddin Naqshband.
In 1991 Shaykh Nazim visited the United States for the first time. At that time Shaykh Nazim made the first of four nationwide tours, during the course of which he brought several hundred individuals into the fold of Islam.
In 1996, Shaykh Nazim was guest of honour at the First International Islamic Unity Conference. Over 8,000 people attended this conference, which included major Islamic scholars from around the world and whose theme focused on Islamic spirituality. While in the United States, Shaykh Nazim gave widely attended speeches and associations and dhikr gatherings in a number of venues, including churches, temples, universities, mosques and New Age centers.


In 1998 Shaykh Nazim was again chief guest of honour at the Second International Islamic Unity Conference, held in Washington DC. Attended by over 6000 people, the highlight of this conference was the ringing denunciation of terrorism by Shaykh Nazim to the 160 Islamic scholars and VIPs from around the world, including the current Grand Mufti of Egypt, Grand Muftis of Russia and neighboring nations and dignitaries from Malaysia, Indonesia, the Middle East and Africa.


Later in 1998, Shaykh Nazim traveled to South Africa, accompanied by a large contingent of students from around the globe. There he visited Cape Town, Johannesburg and Durban, in each city giving lectures in mosques filled to capacity.


In 2001, Shaykh Nazim, made the 2001 "Naqshbandi-Haqqani Eastern World Tour of the Muslim World", starting in Uzbekistan, from where he then traveled to Japan, Singapore, Indonesia, Malaysia, Sri Lanka and Pakistan. In the course of this journey, Shaykh Nazim met with people of all walks of life, from the highest dignitaries and leaders to the common folk. The Shaykh, despite his advanced age, was able to maintain an incredibly hectic schedule of meetings, speeches, dhikr gatherings and spiritual gatherings with little or no rest for a period of forty days and covering a distance of over 15,000 miles.


Shaykh Nazim made his last trip to the United States in 2000, during which he was invited to speak at a United Nations conference on Religion and Spirituality.


Shaykh Nazim has had close relations with several notable politicians, notably the late president of Turkey, Turgut Ozal, as well as the ex Turkish Cypriot leader, Rauf Denktaş. During his travels in Southeast Asia he gave his spiritual blessings to His Majesty Sultan Hassanal Bolkiah of Brunei. His Highness Sri Sultan Hamengkubuwono X of Yogyakarta and several members of Malaysia's royal families, including His Highness Prince Raja Dato' Seri Ashman Shah have taken initiation into the Naqshbandi-Haqqani Order at his hand. He also traveled on numerous occasions to India, Pakistan, and Sri Lanka where he has been received with great fanfare. In the late 1990s he visited South Africa where he established contacts with the Sunni Muslim community. Shaykh Nazim has made the pilgrimage to Mecca (hajj) some 27 times.


Shaykh Nazim rarely travels abroad nowadays. He currently resides in his family home and spiritual dergah in the town of Lefke, Northern Cyprus, where he is still visited by hundreds of murids each week.


In 2010 Shaykh Nazim launched his own official online journal titled Saltanat.org which contains articles written by him and broadcasts his lectures via livestream.

মঙ্গলবার, ৭ সেপ্টেম্বর, ২০১০

একবিংশ শতাদ্বীর চ্যালেজ্ঞ

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          cÖvq  `yÕkZ  eQi  hveZ  Kzdwi  fveavivi  Dci  mvgªvR¨ev`x  ¯^v‡_©  jvjb  Ki‡Q,  c„w_ex‡K †kvlY I c`vbZ  ivLvi  †KŠkj  †hvM  K‡i‡Q|  †MvUv  KZK  †jv‡Ki  cyuwRi  ¯^v‡_©  me  e¨vcvi  wbqš¿‡Y  †i‡L‡Q|  c‡ji  Lªxó ag©‡K  cÖ‡jc  wn‡m‡e  wb‡R‡`i  ¯^v_v©byhvqx  e¨envi  K‡i‡Q|  Kvj© gvK©m  G‡`i  agx©q  fÛvgxi ¯^i“c  D`&NvUb  K‡i  cwic~Y©  bvw¯—KZv  G‡b  G‡`i  wei“‡×  msMÖv‡gi  wjß  nq|  cyuwRi  `vc‡Ui  wbKU  Kgy¨wbR‡gi  cZb  nq|  cyuwRcwZ‡`i  AvMÖvmb  evav-eÜbnxb  n‡q  wbivc`  †kvlY-hyjy‡gi  Øvi  D`&NvwUZ  nq|  nZvk  Kgy¨wb÷‡`i  wewfbœ  ¯^v_©  w`‡q µq  K‡i  Zv‡`i  RNb¨Zg  †Mvjv‡g  cwiYZ  K‡i  gymjgvb †`k¸wj‡Z  Bmjvgx  Av`k©  as‡mi  Kv‡R  wb‡qvM  K‡i|  G‡`i  A‡b‡K  wewfbœ  ivR‰bwZK  `‡j  †_‡K  ANUb NwU‡q  Cgvb`vi  Bmjvgcš’x‡`i  Nv‡o  †`vl  Pvcv‡bvi  Rb¨  wb‡qvwRZ  i‡q‡Q,  Avi  GK  `j‡K  Gb,wR,I-‡Z wb‡qvM  K‡i‡Q  bZzb  bZyb  msev`cΠ cÖKvk  K‡i  wewfbœ  msev`  gva¨‡g  wb‡qvM  K‡i‡Q|  wek¦we`¨vjq¸wj‡Z  Jcwb‡ewkK  Avg‡j  `vjvj  wb‡qvM  KiZ  GLbI  Ki‡Q|   G†`i  g‡a¨B  Av‡Q  Z_vKw_Z  RNb¨  eyw×Rxwe  hviv  mvgªvRªev`x  Kvwdi‡`i  eywbqv`x  I  wek¦¯—  †Mvjvg,  †`k  I  RvwZi  kΓ|


          AvaywbK  wk¶v  ej‡Z  eySvq  Jcwb‡ewkK  Avg‡j  mvgªvR¨ev`x‡`i  †Mvjvg  ˆZwii  GKUv  QKKvUv g‡bvRvMwZK  KvVv‡gv‡Z  Kzdix  `„wófw½  ˆZwii  GKUv  AgvbweK  wPš—v-‡PZbv  I  mvgªvR¨ev`x‡`i  Zv‡e`vix Kivi  LvmjZ  m„wó  Kivi  GKv‡WwgK  wk¶v|  cvðvZ¨  mvgªvR¨ev`x  Kvwdi‡`i  ciivóª  `dZ‡i  gymjgvb †gŠjev`x‡`i  m¤ú‡K©  †hme  bxwZgvjv  cÖYxZ  n‡q  Av‡Q,  †m¸wj  ev¯—evwqZ  Kivi  Rb¨  †Mvjvg  ˆZqvi Kivi  GKv‡WwgK  wk¶v|  Kzdixi  I  mvgªvRªev`x‡`i  †Kvivm  MvIqvi  Rb¨  ZiyY‡`i  gb-gw¯—®‹  †avjvB  Kivi  wbf©i‡hvM¨  c×wZ|


          Kvwdi‡`i  mvgªvRªev`x  kw³¸‡jv  mviv  `ywbqvi  m¤ú`  Kzw¶MZ  K‡i  P‡j‡Q|  MYZš¿,  wbev©Pb  cÖ_v, myw`  Kvievi  I  gymjgvb  kvmK‡`i  M`v©‡b  ¶gZvPy¨wZi  LoM  Ges  e¨w³¯^v_©  w`‡q  cÖvK…wZK  m¤ú`  †Zj-M¨vm  BZ¨vw`  jyÚb  Ki‡Q|  GB  ‡kvlY  I  jyÚ‡bi  aviv  hv‡Z  wbivc‡`  Ae¨vnZ  _v‡K,  GKwesk  kZvãx‡ZI  e¨vnZ  bv  nq,  †m  Rb¨B  Bmjvg,  gymjgvb  I  †gŠjev`x  AvZsK  m„wó  Kiv  n‡”Q|  ej‡Q  GKwesk  kZvãxi  P¨v‡jÄ  †gvKvwejv  Ki‡Z  n‡e|  wK  †m  P¨v‡jÄ ?  G  P¨v‡jÄ  G‡m‡Q  Bmjv‡gi  Zid †_‡K,  gymjgvb‡`i  Cgvb  RvM‡Q|  Rvwnwjqv‡Zi  wbw”Q`ª  AÜKv‡ii  gv‡S  b~‡ii  ùzwj½  we”QzwiZ  n‡”Q|  G wK‡mi  AvjvgZ ?


          cvðvZ¨  Kvwdi  mvgªvR¨ev`x‡`i  †Mvjvg  evbvevi  QKKvUv  GKv‡WwgK  wk¶vi  Øviv  wkw¶Z  n‡q  nv‡Z,  cv‡q,  Mjvq  AwZ  †PbvRvbv  Jcwb‡ewkK  Avg‡ji  wkKj  c‡i,  cÖfy‡`i  wek¦¯—  `vm  n‡q  gb-gw¯—®‹  †avjvB  K‡i  Avgiv  wK  cÖfyf³  †MvjvgB  †_‡K  hve ?  Zv‡`i  †kvlY-hyjy‡gi  jyÚ‡b  mvnvh¨Kvixi  fywgKv  cvjb  Kie ?  mvgªvR¨ev`x‡`i  gZv`‡k©  wek¦vmx  †_‡K  Zv‡`i  ciivóª  bxwZ  ev¯—evq‡bi  cyZzj  wn‡m‡e  Rxeb hvcb  Kie ?  hv‡K  Avj­­vn  ZvÕAvjv  Avkivdzj gvLjyKvZ  wn‡m‡e  m„wó  K‡i‡Qb,  Zuvi  Ljxdv  nIqvi  †hvM¨Zv  AR©‡bi  ¶gZv  w`‡q‡Qb,  †m”Qvq  Kvwdi‡`i-gykwiK‡`i  †Mvjvg  nIqvi  Rb¨  †mB  gvby‡li  Rb¥  nqwb|  mªóv  Zv‡K  Avj­­vni  †Mvjvg  n‡q  Av`g  mš—vbiƒ‡c   ci¯ú‡ii  fvB  wn‡m‡e  G‡K  A‡b¨i  †mev  I  mvnvh¨-mn‡hvwMZv  K‡i  mªóvi  †`qv  Rxeb  c×wZ  †gvZvweK  Rxeb-hvcb  Ki‡Z  `ywbqv‡Z  cvwV‡q‡Qb|  Kv‡iv  Øviv  †kvwlZ  I  AZ¨vPvwiZ  n‡Z  bq,  KvD‡K  †kvlb-hyjyg  Ki‡Z  bq|  ZvB  Cgvb`vi  gymjgvb‡`i g‡b  GKwU  weivU  cÖkœ  †`Lv  w`‡q‡Q|  Zviv  wK  GKwesk  Cmvqx  kZvãx‡Z  Kvwdi-gykwiK‡`i  Rxeb  c×wZi  MYZš¿,  wbev©Pb  I  my‡`i  †kvlb-wbhv©Zb  n‡Z  gyw³  jvf  Ki‡Z  cvi‡e ?  Zv‡`i  mš—vbMb  wK  mvgªvR¨ev`x  Kvwdi‡`i  gZv`‡k©i  QKKvUv  wk¶v  c×wZ  Abymi‡Y  †kvlY  c×wZi  MYZš¿,  wbev©Pb I my` eR©b  K‡i  Kvu‡ai  mvgªvR¨ev`x  †Rvqvj  †d‡j  w`‡q  ZvInx‡`i  †Z‡R  `xß  n‡q  †kvlY-hyjygnxb  bZzb  c„w_ex  MVb  Ki‡e ?  gywgb‡`i  cÖwZ  GUvB  GKwesk  kZvãxi  P¨v‡jÄ|  Bmjvg gvbyl‡K  gnr  evbvq,  c¶vš—‡i  Kvwdi  mvgªvR¨ev`xiv  `y®‹„wZKvix  I  mš¿vmx  ˆZix  K‡i|


[ Bmjvg  R¡xb-Bbmvb‡K  cweΠ K‡i,   cweΠ ¯’vb  h_v  GK  Avj­­vn&i  Dcvmbvj‡q  wb‡q  hvq,  Ges  b¨vqcivqY, webqx  I  mr ¯^fve m¤úbœ  n‡Z  mvnvh¨  K‡i|  c¶vš—‡i,  cwðgv  Kvwdi-gykwiKiv  R¡xb-Bbmvb‡K  AcweΠ K‡i  Ges  AcweΠ ¯’vb  h_v  K¨vwm‡bv (`„k¨Z Ryqv †Ljvi ¯’vb, Avm‡j mš¿vmx AvÛvi-Iqv‡ì©i †Mvcb ‡K›`ª),  bvBU K¬ve,  wW‡¯‹v I  kiveLvbvq  wb‡q  hvq  Ges  Ryqvox,  e¨wfPvix,  ‡bkv‡Lvi,  mš¿vmx,  mxgv-jsNbKvix  AZ¨vPvix  LvbœvQ  kqZv‡b  iƒcvš—ixZ  K‡i|  - msKjK ]


          AvdMvwb¯—v‡b  Zv‡jevb‡`i  Bmjvgx  wec­e,  emwbqvi  hy‡×  kZ  evavweNœ  AwZµg  K‡i  wfb †`k n‡Z  wM‡q  gyRvwn`‡`i  Dcw¯’wZ,  ¶z`ª  †PPwbqv  Cgv‡bi  †Z‡R  `xß  n‡q  wekvj  i“k  mvgªvR¨ev`x‡`i  bvKvwb  Pzevwb  LvB‡q  weZvwoZ  Kiv,  cweΠ Kvevi  †`k  mDw` Avi‡e  Kvwdi-gykwiK  kw³i  mvgªvR¨ev`x‡`i †bZv  gvwK©b  hy³iv‡óªi  †mbv  NuvwU  DwV‡q  †bevi  Av‡`k  `vbKvix  Dmvgv  web  jv‡`‡bi  P¨v‡jÄ  cÖ`vb -  MYZš¿x  mvgªvR¨ev`x  Kvwdi‡`i  wfwËg~‡j  K¤úb  awi‡q  w`‡q‡Q|  Z‡e  wK  Bmjvgx  RvMiY  Avm‡Q ?  Kvwdiiv  fve‡Q  Bmjvgx  Av`k©  G‡j  wK  n‡e  Zv‡`i  `ywbqv  †kvlY  Kiv  cyuwRZvwš¿K  wkí  mf¨Zvi ?  wK  n‡e  eûRvwZK  †Kv¤úvbxi  wek¦-evwYR¨  ms¯’vi  ivR-wmsnvm‡bi ?  my`    n‡q  †M‡j  Zv‡`i  Dcvq  wK ? MYZvš¿xK  wbev©Pb  D‡V  †M‡j  evB‡ii  c„w_ex‡K  †avuKv  w`‡q  wbivc`  _vKvi  Dcvq  wK ?  Zviv  †h  G‡Kev‡i Dj½  n‡q  hv‡e,  KZ-Vyb‡Kv  Zv‡`i  gvKomvi  Rvj !  ZvB  mvgªvR¨ev`x  Kvwdi  kw³  Bmjvgx  RvMiY‡K GKwesk  kZvãxi  P¨v‡jÄ  wnmv‡e  †`L‡Q|  GUv  Zv‡`i  †kvlYaviv  Ae¨vnZ  ivLvi  P¨v‡jÄ|


          `ywbqvi  mvg‡b  Bmjvgx  Av`k©  Qvov  Ggb  †Kvb  Av`k©  †bB  †h,  GB  cyuwRcwZ  mvg¨vR¨ev`x  †kvlK I hvwjg  kw³  gvwK©b hy³ivóª  I  Zv‡`i  †`vmi  cvðvZ¨  cyuwRcwZ‡`i  wei“‡×  jovB  Kivi  gZ  kw³ AR©b  K‡i|  Kzdi  wki‡Ki  wei“‡×  jovB  AvR  mvgªvR¨ev`  we‡ivax  jovB‡q  iƒcvš—wiZ  n‡q  †M‡Q|  Dmvgv web jv‡`b‡K  nZ¨v  Kivi  Rb¨  my`vb  I  AvdMvwb¯—v‡b  i‡KU  nvgjv  Pvwj‡q  gvwK©b  †cÖwm‡W›U  wej wK¬bUb  †Nvlbv  K‡iwQ‡jb  †h,  G  jovB  `xN©vqxZ  n‡e|  mvg¨vR¨ev`x  cyuwRcwZ  kw³i  †bZv  gvwK©b hy³ivóª| Zv‡`i  wekvj  mgikw³,  RM‡Zi  GKgvΠ civkw³,  RMr‡Rvov  Zv‡`i  †kvlY  I  wbqš¿b  Rvj|  †h  ¯’v‡b Dmvgv web jv‡`b  GKRb  e¨vw³gvÎ,  mvD`x Avi‡ei  mvaviY  bvMwiK|  ejv  nq  wZwb  abx  e¨vw³|  Zvi  gZ KZ      abx  e¨vw³  gvwK©b hy³iv‡óªi  AwjMwj‡Z  cvIqv  hvq|  mvgªvR¨ev`xiv  e‡j‡Q,  Dmvgv  web jv‡`b  mš¿vmx|  BD‡ivc-Av‡gwiKvq  kZ  kZ  gvwdqv  P‡µi  MW  dv`viiv  wbivc‡`  Zv‡`i  Kvh©Kjvc  Pvwj‡q  hv‡”Q|  mš¿vm  BD‡ivc-Av‡gwiKv  †_‡K  cÖv‡P¨  Avg`vbx  Kiv  n‡q‡Q|  GKkZ  eQi  Av‡M  Av‡gwiKv  mš¿vmx‡`i  Øviv  wbqwš¿Z  n‡Zv| [eZ©gv‡bI Av‡gwiKv QÙ‡ekx  mš¿vmx‡`i ØvivB wbqwš¿Z nq  -msKjK]



Dmvgvi  †Kb  GZ  ¸i“Z¡ ?   gvwK©b  ciivóª  `dZi  mvaviY  Dmvgv‡K  AmvaviY  K‡i  Zz‡j‡Q  Zv‡`i  Kvh©Kjvc  Øviv,  we‡kl  K‡i  Zv‡K  nZ¨v  Kivi  wekvj  Av‡qvRb  gvidZ|    cÖwZwU  iv‡óª  wb‡`©k  Rvwi  K‡i‡Q  Zv‡K  a‡i  †`evi  Rb¨|  †hLv‡bB  gvwK©b  ¯^v‡_©  nvgjv  n‡”Q,  †mLv‡bB  Dmvgv‡K  `vqx  Kiv  n‡”Q|  GK  Dmvgv‡K  nZ¨v  Ki‡j  wK  Bmjvgx  RvMiY  †_‡g  hv‡e  ?  Dmvgvi  ¸i“‡Z¡i  KviY  wZwb  Bmjvgx  Av`k©  Kv‡qg  Ki‡Z  Pvb|  AZ¨vPvi  evo‡j  Zv‡`i †Lv`  gvKx©b  hy³  iv‡óªB  nvRvi  nvRvi  Dmvgvi  Rb¥  n‡e|  Bmjvg  GKwU  cwic~Y©  Rxebv`k©|  G‡K  †gŠjev`x,  mš¿vmx  e‡j  Acev`  w`‡q  cvk  KvwU‡q  †invB  cvIqv  hv‡e bv|



ivwkqv‡K  weZvwoZ  Kivi  Rb¨  AvdMvwb¯—v‡b  gvwK©bxiv  Dmvgv‡K  Kv‡R  jvwM‡qwQj|  Zviv  †`‡L‡Q  †h  Dmvgv  Bmjv‡gi  Rb¨  wb‡ew`Z-cÖvY  GK  e¨w³Z¡|  wb‡Ri  Muv‡Ui  cqmv  LiP  K‡i  K‡qKwU  †mbv  cÖwk¶Y  †K›`ª  ¯’vcb  K‡i  nvRvi  nvRvi  AvdMvb‡K  hy×we`¨v  wk¶v  w`‡q  iY‡¶‡Î  cvwV‡q‡Qb|   wZwb  †h  GKvB  GKwU  cÖwZôvb|  †kl  ch©š—  ivwkqv  AvdMvwb¯—vb  †Q‡o  cvjv‡Z  eva¨  n‡q‡Q|  Zuvi  mvsMVwbK  ¶gZvB  Zuvi   Kvj  n‡q  `uvovq|  hy‡×i  ci  wZwb  wbR  †`k  mD`x  Avi‡e  wd‡i  hvb|  Kvevi  cweΠ ‡`‡k  Kvwdi  mvgªvR¨ev`x‡`i  †mbv  †gvZv‡qb  wZwb  †g‡b  wb‡Z  cv‡ibwb,  cÖwZev`  Rvbvb|  gvwK©b  hy³ivóª  Zuvi  cÖwZev‡`  w¶ß  nq|  cwðgv‡`i  wPivPwiZ  wbqgvbyhvqx  Cgvb`vi  †jvK‡`i  †hgb  †gŠjev`x,  mš¿vmx  e‡j  AvL¨vwqZ  K‡i,  †mB  bxwZ  †gvZvweK  Dmvgv‡KI  †gŠjev`x  mš¿vmx  e‡j  cÖPviYv  Pvjvq|  mD`x  Avi‡e  gvwK©b  ‡mbv  QvDwb‡Z  we‡õvi‡Yi  Rb¨  Ges  Avwd«Kvi  `ywU  †`‡k  gvwK©b  `~Zvev‡m  we‡õvi‡Yi  Rb¨I  Zv‡K  `vqx  Kiv  nq|  (g~j  MÖš’  2001 m‡bi  11 †m‡Þ¤^‡ii  c~‡e©  wjwLZ|  11B †m‡Þ¤^‡i  UzBb UvIqvi I †c›UvM‡b  nvgjvi  Rb¨I  hy³ivóª  Dmvgv‡KB  `vqx   K‡i‡Q| - msKjK)|  gvwK©b  hy³iv‡óªi  ciivóª  `dZi  Zuvi  wei“‡×  cÖPviYv  Pvjv‡q  †h  wZwb  gvwK©b  ¯^v_©  we‡ivax  mš¿vmx,  Ges  mKj  ivóª‡K  mZK©  K‡i  †`q  †hb  †KD  Zuv‡K  Avkªq  bv  †`q|  †hLv‡bB  Zuv‡K  cvIqv  hvq,  †mLv‡bB  †hb  Zuv‡K  †MÖdZvi   K‡i  Av‡gwiKv  hy³iv‡óªi  nv‡Z  Zz‡j  †`qv  nq|   Dmvgv  eZ©gv‡b  Avল্ল­­vni  Avkª‡q  Av‡Qb|  


Avgvi  wek¦vm,  mvgªvR¨ev`xiv,  we‡kl  K‡i  Zv‡`i  †bZv  Av‡gwiKv  hy³ivóª,  wb‡RB  eo  gv‡ci  mš¿vmx  NUbv  NwU‡q  Dmvgvi  Dci  †`vl  Pvwc‡q  AvdMvwb¯—vb  AvµgY  Ki‡e  wZbwU  Kvi‡Y|  (বি:দ্র:) ৯/১১-এর পূর্বে এই পুস্তক রচিত।

 
cÖ_gZ t  ga¨  Gwkqvi  gymwjg  †`k  -  †h¸wj  ivwkqv  n‡Z  m`¨  ¯^vaxYZv  jvf  K‡i‡Q -  †m¸wji  Dci  AvwacZ¨  we¯—vi  K‡i  Zv‡`i  †Zj  m¤ú`  AvdMvwb¯—v‡b  cvBc  jvBb  ewm‡q  wb‡q  †bIqv|

wØZxqZ t  AvdMvwb¯—v‡bi  LuvwU  Bmjvgx  ivóª  aŸsm   K‡i  AvdMvwb¯—v‡bi  Av‡kcv‡ki  gymwjg  †`k¸wj‡Z  wbqš¿Y  cÖwZôv  Kiv|

Z…ZxqZ t  Dmvgv  web  jv‡`b‡K  aiv|  Zuv‡K  aivi  AhynvZ  mywó  K‡i  gymwjg  Rvnv‡b  AvwacZ¨  we¯—vi  K‡i  mKj  †`‡ki  Bmjvgx  Av‡›`vjb  aŸsk  Kiv|


cwðgv  Kvwdi‡`i  e`  LvmjZ  nj,  †Kvb  gymjgvb  ivóª  Zv‡`i  †mev`vm  bv  n‡jB  †mUv‡K  mš¿vmx  ivóª  e‡j  AwfwnZ  Kiv|  †Kvb  gywgb  Zv‡`i  AvbyMZ¨  bv  K‡i  Bmjvgx  Av‡›`vjb  Ki‡jB  nq  mš¿vmx,   Avi  gywgb  n‡jB  nq  †gŠjev`x|  mvgªvR¨ev`xiv  ZvB  mš¿vmx  mš¿vmx  e‡j  wPrKvi  Ki‡Q|


mvgªvR¨ev`x‡`i  Gme  cÖPviYvq  GLb  Cgvb`vi  gymjgvb‡`i  g‡a¨  weiƒc  cÖwZwµqv  `~‡ii  K_v,  eis  m‡PZbZv  e„w×  cv‡”Q|  mvgªvR¨ev`x  cÖPviYvi  d‡j  Dmvgv web jv‡`b    gvby‡li  ¯^cœ cyi“‡l  cwiYZ  n‡q‡Qb|  


Kvwdi  mvgªvR¨ev`x‡`i  QKKvUv  GKv‡WwgK  wk¶v  -  hv  Zviv  Jcwb‡ewkK  Avg‡j  Pvjy  K‡iwQj,  hØviv  Zv‡`i  wek¦¯—  †Mvjvg  ˆZix  n‡Zv  -  GLbI  ZvB  envj  Av‡Q|    G‡Z  ˆkke  n‡Z  †hŠeb  ch©š—  GKUvbv  gMR  †avjvB‡qi  d‡j  Gi  QvÎiv  Zv‡`i  ARv‡š—B  mvgªvR¨ev`x‡`i  †Mvjv‡g  cwiYZ  nq|   MYZš¿,  mgvRZš¿,  wbe©vPb,  m~`wfwËK  A_©bxwZ  BZ¨v`x  mvgªvR¨ev`x  †kvlYg~jK  Kvq`v-Kvby‡bi  g‡a¨  Zvi  wPš—vaviv   NyicvK  Lvq  Ges  Rxe‡bi  D‡Ïk¨  nq  miKvix  Kg©Pvix  nIqv,  gš¿x-Gg.wc.  nIqv,  ˆea-A‰ea ‡h‡Kvb  c‡_  †ivRMvi  K‡i  Kj-KviLvbvi   gvwjK  nIqv|  G‡`i  mvnv‡h¨  Lye  mn‡RB  mvgªvR¨ev`xiv  Zv‡`i  ciivóª  bxwZ  Kvh©Ki  K‡i|   evsjv‡`‡k  B`vwbs  G‡`i  Kvh©Kjvc  Øviv  `ywbqvi  me  gymjgvb  †`‡k  G‡`i  mZx_©iv  wK  Ki‡Q  Zv  eySv  hvq|    Cgvb`vi  gymjgvb‡`i‡K  mvgªvR¨ev`xiv  †hiƒc  †gŠjev`x,  mš¿vmx  e‡j  AvL¨vwqZ  K‡i  -  GivI  Zv-B  K‡i|   Dmvgv  web  jv‡`b  gvwK©b mvgªvR¨ev`x‡`i  ¯^v_©    Ki‡Q  e‡j  Zviv  Awf‡hvM   Ki‡Q|  G‡`i  ev  evsjv‡`‡ki  †Kvb  ¯^v_©  nvbx  K‡iwb,  Zey  Giv  wewfbœ  MYgva¨‡g  D™¢U  AvR¸we  wK”Qv-Kvwnbx  m„wó  Ki‡Q|    Kvwdi  mvgªvR¨ev`x  gvwK©b  hy³ivóª  gymjgvb‡`i  m¤ú‡K©  Zv‡`i †`‡ki  Rbmvavi‡Yi  g‡b  KzaviYv  wbg©v‡Yi  Rb¨ Gme  cÖPvi  K‡i  hv‡Z  Gme  aviYvB  Ae‡k‡l  Zv‡`i  mvgvwRK  Kg©KvÛ,  ivRbxwZ,  ciivóªbxwZ  Ges  mvs¯‹…wZK  welqvejx  wbqšÎY  K‡i|  †mB  GKB  c×wZ‡Z  mvgªvR¨ev`x  `vjvjiv  Cgvb`vi  gymjgvb‡`i  m¤ú‡K©  Rvbmvavi‡Yi  g‡a¨  GKB  aviYv  wbg©vb  Kivi  Rb¨  wewfbœ  Kg©KvÛ  NwU‡q  msev`  gva¨‡g  GKB  ai‡Yi  QKeuvav  cÖPvi  Pvjv‡”Q  mvgªvR¨ev`x‡`i  wb‡`©‡k|


Giv  kvgmyi ingv‡bi  Dci  nvgjvKvix‡`i  Dmvgv  web  jv‡`‡bi  mv‡_  hy³  K‡i   jv‡`‡bi  ˆmb¨  msMÖn  I  cÖwk¶‡Yi  fxwZKi  wK”Qv-Kvwnbx  cÖPvi  K‡i‡Q|   gv`ªvmv¸wj  Zv‡jevb  I  Dmvgvi  ˆmb¨  msMÖn  I  mvgwiK  cÖwk¶‡Yi  AvLov  -  BZ¨v`x  Lei  †dix  K‡i  Giv   gv`ªvmv  wk¶v    K‡i  †`Iqvi  cuvqZvivq  wjß  Av‡Q|  mvgªvR¨ev`x  Jcwb‡ewkK  cÖf~iv  Zv‡`i  wek¦¯’  `vm  ˆZwii  Rb¨  I  `vm‡Z¡i  k„•Lj  gReyZ  Kivi  Rb¨  ¯‹zj-K‡jR  I  wek¦we`¨vjq  ¯’vcb  K‡iwQj  hv‡Z  QKeuvav  GKv‡WwgK  wk¶v  †`qv  nq|   mvgªvR¨ev`xiv  †kvlY  Ryjyg  eRvq  ivLvi  Rb¨  G¸‡jv‡Z  gvbexq  mve©‡fŠgZ¡,  MYZš¿,  mgvRZš¿,  wbe©vPb,  m~‡`i  Kviev‡ii  A_©bxwZ  BZ¨v`x  mvgªvR¨ev`x‡`i  †kvlY-hyjyg  eRvq  ivLvi  Kjv-‡KŠkjmg~n  wk¶v  †`qv  nq|   Qv·`i  gMR  †avjvB  K‡i  Kvwdi  mvgªvR¨ev`x‡`i  GKvš—  AbyMZ  †Mvjv‡g  cwiYZ  Kiv  nq|  Gi  ga¨  n‡Z  Avj­­vn ZvÕAvjv  hv‡`i  we‡klfv‡e  ingZ  K‡ib,  Zv‡`i  K_v  Avjv`v|  Kvwdi  mvgªvR¨ev`xiv  Zv‡`i  QKKvUv  wk¶v  e¨e¯’v  Øviv  mgMÖ  `ywbqv‡Z  RvwnwjqvZ  m„wó  K‡i‡Q,  gvbyl‡K  mZ¨  n‡Z  weP¨yZ  K‡i  PwiΠ webó  K‡i  †kvlY-hyjyg  Øviv  `ywbqv  jyÚb  K‡i  Zv‡`i  †`‡k  ab-m¤ú‡`i  ce©Z  M‡o  Zzj‡Q,  Avi  Zv‡`i  ¯^v‡_©  wek¦  e¨e¯’v  eRvq  ivLvi  Rb¨  `vjvj‡`i  hrmvgvb¨  w`‡”Q,  F‡Yi  gvidZ|


gv`ªvmv  wk¶v  Kvwdi  mvgªvR¨ev`x‡`i  gMR  †avjvB‡qi  AvIZvgy³,  G¸‡jv  †Mvjvg  ˆZixi  KviLvbv  bq|  Avi  G†Z  covïbv  K‡i  †kvwlZ I wbh©vwZZ  Rb‡Mvwôi  Amnvq  mš—vbMY|  GLv‡b  Avj­­vn ZvÕAvjv  KZ…©K  bvwhjK…Z  mZ¨  wk¶v  †`Iqv  nq|  G‡`i  Mjvq  †Mvjvgxi  ZKwZ  Szjv‡bv  n‡Z  AvIZvgy³  ivLv  mvgªvR¨ev`x‡`i  Rb¨  ¯^w¯—  webóKviK|  hw`  Giv  Zv‡`i  †kvlYg~jK  Kvh©µg,  Kzdwii  gvbexq  mve©‡fŠgZ¡,  MYZš¿,  wbe©vPb  I  m~`  cÖ_v  †g‡b  Zv‡`i  mvgªvR¨ev`x  †Rvqvj  Kuv‡a  bv  †bq  Ges  G‡`i  Cgvb  RvM‡j  mvgªvR¨ev`x‡`i  cÖwZwôZ  e¨e¯’v  hw`  †f‡½  hvq  -  G  Avk¼vq  Zviv  kw¼Z|   ZvB  gv`ªvmv  wk¶v  DwV‡q  †`Iqvi  AbyK~j  aviYv  RbM‡bi  g‡a¨  m„wói  Rb¨  `vjvjiv  Zrci  n‡q‡Q  Ges  wewfbœ  NUbv  NUv‡”Q|   mvgªvR¨ev`x  `vjvjiv  Rv‡b,  Zviv  ¯^v‡_©i  Rb¨  KZ  RNb¨  Kv‡R  wjß|  Zviv  fyLv-bv½v  Rb‡Mvóx‡K  eÂxZ  K‡i,  hyjyg-‡kvlY  K‡i  we‡`kx  cÖfy‡`i  wbKU  F‡Yi  my`  cvVvq|   wbR  †`‡ki  M¨vm  mvgªvR¨ev`x‡`i  Kv‡Q BRviv  w`‡q  RbM‡bi  UvKv  w`‡q  wb‡RivB  wK‡b|  cÖf~‡`i  wkLv‡bv  eywj  Ò‡gŠjev`xÓ  e‡j  Cgvb`vi‡`i  wei“‡×  N„Yv  m„wó  K‡i,  wewfbœ  mš¿vmx  NUbv  NwU‡q,  wbixn  †jvK‡`i  nZ¨v  K‡i  Cgvb`vi  †jvK‡`i  Nv‡o  Pvcvq|  we‡kl  K‡i  hviv  Bmjv‡gi  K_v  e‡j Zv‡`i  wei“‡×  GB  aviYv  m„wó  K‡i  †h,  Zviv  ag©vÜ  mš¿vmx|


AvdMvwb¯—v‡b  Bmjv‡gi  bv‡g  ivóª  cÖwZôv  n‡Z  †`‡L,  gv`ªvmvi  QvÎiv  GKUv  Bmjvgx  wec­­­e  K‡i  †d‡j‡Q  †`‡L  mvgªvR¨ev`xiv  hvici  bvB  wPwš—Z  n‡q  c‡o‡Q|


Zv‡`i  †bUIqv‡K©i  evB‡i  Av‡Q  gv`ªvmv  wk¶v|  we‡kl  K‡i  †h¸‡jv  KIgx  gv`ªvmv  e‡j  Avgv‡`i  †`‡k  cwiwPZ|  Avwjqv  gv`ªvmv  wk¶v  Zv‡`i  †bUIqv‡K©i  AvIZvq  wb‡q  Bmjvgx  wk¶vi  mv‡_  cwðgv  wk¶vI  †`Iqv  n‡”Q|  Zviv  Giyc  Avkv  †cvlY  K‡i  †h,  ax‡i  ax‡i  nqZ  G‡`i  gMR  †avjvB  Ki‡Z  cvi‡e|  bv  cvi‡j  †h  †Kvb  gyn~‡Z©  Zv    K‡i  w`‡Z  cvi‡e|  wKš‘  KIgx  gv`ªvmv  P‡j  gymjgvb  RbM‡Yi  UvKvq,  †Kvb  miKvix  Aby`vb  G¸‡jv‡Z  †bB|    Ki‡Z  n‡j  AvBb  K‡i    Ki‡Z  n‡e|  gymjgvbiv  Kvwdi  bv  nIqv  ch©š—  GUv  m¤¢eci  n‡e bv|  gmwR`  †hgb  Avj­­vni  Ni,  gv`ªvmvI  ivm~jyj­­vn (mvt)-Gi  Ni|  G  `ywU  cÖwZôvb  †Kvb  gymjgvb  cÖavb  †`‡k  †Kvb  miKvi  hw`    K‡i  †`q,  Z‡e  Bmjvgx  kixqZ  Abyhvqx  †m  miKv‡ii  weiy‡×  wRnv`  dih  n‡q  hv‡e|  e„wUk  mvgªvR¨ev`xiv  ZvB  G  c`‡¶c  wb‡Z  mvnm  cvqwb|


          mvgªvR¨ev`x  `vjvj  I  Zv‡e`viiv  Zv‡`i  `y®‹‡g©i  Kvi‡Y  Zv‡jevb‡`i  bv‡g  AvZswKZ  n‡q  gv`ªvmv    K‡i  w`‡Z  ej‡Q|  Zviv  Kvwdi  mvgªvR¨ev`x‡`i  gZ  Bmjvg  ev  hv  wKQy  Bmjvgx  ms¯‹…wZi  mv‡_  mswk­ó,  Zvi  cÖwZ  N„Yv,  Awek¦vm  I  m‡›`n  m„wó‡Z  cÖqvmiZ  Av‡Q|  Gi  Dr‡mi  mÜvb  Ki‡j  mvgªvR¨ev`x  cwðgv  mf¨Zvi  wkKo,  Mob  I  wPš—vaviv  eyb‡bi  g‡a¨  Gi  mv¶vr  †g‡j|  mvgªvR¨ev`x‡`i  c`‡jn‡biI  GKUv  HwZn¨  Av‡Q|  G  †`‡k  Ewbk  kZvãx‡Z  fvMxi_x  b`xi  Zx‡i  mvgªvR¨ev`x‡`i  Ji‡m  ¯‹zj-K‡jR  I wek¦we`¨vj‡hi  gva¨‡g  †h  †Mvjvg‡`i  Rb¥  n‡qwQj,  Zv‡`i  †Mvjvgxi  Kɯ^iB  GLbI  ïb‡Z  cvB|  Zdvr  n‡jv  GB  †h,  ZLb  hv‡`i  wei“‡×  †m  Kɯ^‡ii  DwÌZ  n‡Zv,  GLb  Zv‡`i  KzjvsMvi  mš—vb‡`i  gy‡L  GKB  †Mvjvgxi  Kɯ^‡ii cÖwZaŸwb  ïbv  hvq|  ZLb  wmcvnx  we‡`ªvn,  Zvi  bvqK  evn`yi  kvn  Rvdi  I  Zuvi  c~e©cyi“l  †gvNj  ev`kvnMY,  AvRv`x  cvMj  gymjgvbMY,  wZZzgxi,  nvq`vi  Avjx,  wUcy  myjZvb  I  BmjvgB  wQj  Zv‡`i  we‡Ø‡li  j¶¨we›`y|  GLb  Dmvgv  I  Bmjvg|  ZLbKvi  mvgªvR¨ev`x  `vjvjiv  hv‡`i  †¤­­”Q  heb  e‡j  AwfwnZ  KiZ,  GLb  Zv‡`i  †gŠjev`x  e‡j|  wek¦  cÖKi‡bi  Kzdix  bxwZ  Abyhvqx  GLb  Zv‡`i  †gŠjev`x  e‡j  AvL¨vwqZ  Kiv  n‡”Q|  `ywbqvi  mKj  gymjgvb  GKRvZ,  Kvwdi  I  gykwiKiv  wfbœRvZ|  †hvMv‡hvM  e¨e¯’v  msw¶ß  nIhvq  GUv  Av‡iv  ¯úó  n‡q‡Q|

         
mvgªvR¨ev`x  Kvwdiiv  Biv‡K  †evgv  nvgjv  Pvwj‡q  hv‡”Q,  evwYR¨  wb‡lavÁv  Rvwi  K‡i  wkï‡`i  nZ¨v  Ki‡Q|  G  bxie  nZ¨vjxjvq  `vjvj‡`i   gy‡L  Uz  kãwUI  ch©š—  †bB|  hw`  cÖfyiv  bv‡Lvk  nq!  Zv‡`i  cÖMwZkxjZvi  gy‡Lvm  L‡m  c‡o  KzrwmZ  †Pnviv  †ewi‡q  c‡o‡Q|  `yÕk  eQ‡ii  cyiv‡bv  `vm‡Z¡i  wk¶v  G‡`i  Kv‡Q  AvaywbK  I  cÖMwZkxj  i‡q  †M‡Q,  cÖMwZkxj  wPš—v †PZbv  _vK  bv  _vK|    mviv  `ywbqv  mvgªvRªev`x  wkK‡j  Ave×  I  wcô  n‡q  gyw³i  cÖni  ¸Y‡Q  G‡`i  Kej  n‡Z  euvPvi  Rb¨|  Bmjvg  Qvov  mKj  Av`‡k©i  mgvwß  †NvwlZ  n‡q‡Q,  weKí  †Kvb  c_  Aewkó  †bB -  G  ÁvbUzKz  ch©š—  wejyß  n‡q‡Q|


          gv`ªvmv  wk¶v  cÖvPxY  e‡j  †`vlv‡ivc  Kiv  nq|  mZ¨  KL‡bvI  cyiv‡Yv  nqbv,  Kv‡iv  c‡ivqv  K‡i  bv,  k¦vkZ  evYx  Agi|  G  meB  gv`ªvmv  wk¶vi  welqe¯‘|  eZ©gvb  `ywbqv‡Z  gvbeZvi  eo  Afve|  gv`ªvmv  wk¶v  Qvov,  gvbeZv  cvjb  †h  Avj­­vn  ZvÕAvjvi  wba©vwiZ  KZ©e¨  G  Ávb  R‡b¥  bv|  ˆbwZKZvi  Afv‡e  mviv  c„w_ex   AvR  wech©¯—|  GB  ˆbwZKZvi  wk¶v  gv`ªvmv  wk¶v  Qvov  †Kv_vI  Luy‡R  cvIqv  hv‡ebv|  c„w_ex‡Z  hZUzKz  ˆbwZKZv  Av‡Q,  Zv  †Kej  gv`ªvmv  wk¶vi  cÖfv‡eB  eZ©gvb  Av‡Q|  Z¨vM  I  gnZ¡  gv`ªvmv‡ZB  wk¶v  †`Iqv  nq|  G¸wj  Bmjvgx  wk¶v|  Kvwdi  mvgªvR¨ev`x‡`i  QKeuvav   ¯‹zj-K‡jR I wek¦we`¨vj‡qi  †kvlY-hyjy‡gi  c×wZ  wk¶v  w`‡q  Zv‡`i  Zv‡e`vi  evbv‡bvi  m¤ú~Y©  wecixZ  gv`ªvmv  wk¶v|  G  Kvi‡YB  mvgªvR¨ev`xiv  I  Zv‡`i  `vjvjiv  gv`ªvmv  wk¶vi  cÖwZ  gvigyLx|   Zviv  Pvq  wbivc‡`  `ywbqve¨vcx  †kvlY-hyjyg  Ae¨vnZ  ivL‡Z|  ˆbwZKZvi  AacZ‡bi   eZ©gvb  hy‡M  KqUv  gv`ªvmvi  QvΠ Pzwi-WvKvwZ,  ivnvRvwb  I  wQbZvB‡qi  Awf‡hv‡M  †RjLvbvq  Av‡Q ?  Avi  kZ  kZ  ¯‹zj-K‡jR-wek¦we`¨vj‡qi  QvΠ ev  co–qv  †RjLvbvq  Av‡Q  Acivax  wn‡m‡e|  Rwic  Ki‡j  †`Lv  hv‡e,  Gme  Acivaxi  cÖvq  mevB  ¯‹zj-K‡jR  ev  wek¦-we`¨vj‡q  wk¶v  †c‡q‡Q|   Bmjvg  mš¿vm we‡ivax,  ZvB  gv`ªvmvi  QvÎivI  mš¿vm  we‡ivax|  Ggb  wK  wRnv`  †NvwlZ  n‡jI  e¨vw³¯^v‡_©  †Kvb  c`‡¶c  MÖnb  Ki‡j,  Avj­­vni  Iqv‡¯—  bv  n‡j  Zv  n‡e  mš¿vm|  wRnv‡`i  gq`v‡b  kΓ‡K  Kvey  Kivi  ci  nhiZ  Avjx (iv.)-Gi  kix‡i  _y_y  wb‡¶c  Kivq  kΓi  cÖwZ  Zuvi  ivM  nIqvq  wZwb  Zv‡K  †Q‡o  †`b|  `ywbqv‡K  Kvwdi  mvgªvR¨ev`xiv  †kvlY-hyjyg  Øviv  †h  wech©¯—  Ae¯’vq  wb‡q  G‡m‡Q,  Gi  †_‡K  i¶v  †c‡Z  n‡j  gv`ªvmv  wk¶v  m¤cÖmviY  Ki‡Z  n‡e|   gv`ªvmv  wk¶vi mv‡_  weÁvb  I  cÖhyw³  hy³  Ki‡Z  n‡e|   KviY  weÁvY  Avল্লvn  ZÕAvjvi  m„wó‡K  Avwe®‹vi  K‡i  e‡j  Bmjvgx  welq|


          Avj­­vncvK  Avmgvb-hwgb  m¤ú‡K©  M‡elYv  Ki‡Z  Zuvi  evbx  KziAv‡b  e‡j‡Qb|  weÁvb  Kvwdi‡`i  nv‡Z  covq  Kzdixi  Dci  w_Iwi  w`‡qB  Zv  cvV¨cy¯—‡Ki  Aš—f©y³  K‡i|  A_P  GUv  aviYv  Qvov  wKQy  bq,  cÖwZwôZ  ˆeÁvwYK  mZ¨  bq|  cÖwZwôZ  ˆeÁvwYK  mZ¨  KziAv‡bi  AbyMvgx  nq|  G  ch©š—  hZ  mZ¨  ˆeÁvwYKfv‡e  cÖwZwôZ  n‡q‡Q,  †KvbUvB  KziAv‡bi  we‡ivax  bq|  G  kZvãx‡Z  gv`ªvmv  wk¶vi  mv‡_  weÁvb  I  cÖhyw³  hy³  n‡jB  BbkvAvল্লvn  Kvwdi  mvgªvRªev`x‡`i  P¨v‡jÄ  †gvKvwejv  Kiv  hv‡e|  mvgwiK  wk¶v  mybœZ,  gymjgvbiv  ¯^vaxY  n‡jB  Zv  m¤¢e|
 

GKwesk  kZvãx‡Z  c„w_ex  wK  Kvwdi  mvgªvR¨ev`x‡`i  gvbexq  mve©‡fŠg‡Z¡i  c`vbZ  †_‡K  eZ©gv‡bi  gZB  ‡kvwlZ  I  wbh©wZxZ  n‡Z  _vK‡e  Ges  Kv‡di  mvgªvR¨ev`x‡`i  m¤ú‡`i  †hvMvb`vi  iƒ‡cB  _vK‡e,  bv-wK  G  RvwnwjqvZ  †_‡K  †ewi‡q  Avmvi  Rb¨  weKínxb  GKgvΠ Av`k©  Bmjvg  MÖnb  Ki‡e ?   gvbyl  wK  mvgªvR¨ev`x‡`i  mve©‡fŠgZ¡  †g‡b  wb‡q  mvgªvR¨ev`x‡`i  †Mvjvg‡`i  †Mvjvgx  K‡i  †kvwlZ  I  wbh©vwZZ  n‡ZB  _vK‡e ?