August 6, 2021


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The religion of iniquity is action, the obstacle of religion

No traditional or divine religion supports iniquity. That is why most of the people of the world respect the scriptures as sacred scriptures. The culture of different ethnic groups has been gradually adapted by introducing pilgrimage in different ways. The same religion has been presented in different dimensions in the journey of infiltration in different countries.

The main reason for this reality is that in the country, at the time, in the region where religion began to infiltrate – the current culture in that country, the social reality and the education of the people, the real position of knowledge-glory had to rely on how helpful it was to accept religion. For that reason, the nation that was lagging behind in education had to face more difficulties in establishing religion – even bloodshed, than the relatively civilized, behaviorally humble, ethnic group that had some difficulty at the beginning of the journey of religion. What could be the personal thoughts of the superhumans, the strategies to convey the knowledge and glory to the people, the purpose-mission-vision, the policies adopted in the formulation and implementation of the plan and the precedent? In the social and cultural spheres of the time, various issues such as taking practical steps to make it effective by utilizing deep insights on the subject have played a very important role.

If we look at the history, we can see that in the journey of Islam in Arabia itself, the Prophet and the Prophet Muhammad (peace be upon him) faced many obvious obstacles in establishing the religion and in some cases had to fight. As a result, many lives have been lost for and against. Although there were hundreds of reasons, one of the main reasons was that most of the people in the Arab states at that time were uneducated, barbaric, uncivilized. Again the same religion has worked differently in entering our territory. Devotees and Sufis from different countries have come to this region, taking into account the cultural characteristics, social customs, hunger and poverty of the people of the region and have made great efforts to gradually inculcate religion in the existing culture. As a result, there was no need to wage a bloody war. Many people still do not like shrine-centric behavior; Without arguing about it, it can be said that all these people have sincerely tried to spread the light of their religious knowledge among the people by practicing spirituality. Needless to say, those who have been hypocritical for any other nefarious purpose in the knowledge of ungodliness are not part of my discussion. Because I believe that the religion-action of iniquity is an obstacle to religion. It is very difficult to draw a conclusion by researching how much religion has been damaged by all these classes of people.

Motaher Hossain Chowdhury, a renowned culturologist, said in his essay on culture:

Religion is the culture of the common people, and culture is the religion of the educated, elegant people. উদ্দেশ্য Literature, art, music is not the purpose of culture – the remedy. The purpose is to create a God within you. Only those who are able to do so can get the title of cultured, not others. Those who embrace the external religion do not find Allah as the inspiration of life, but as the word of mouth. He remembers Allah in order to live in this world for fun and to save himself from the torment of Hell in the Hereafter, or to reserve a first class seat in heaven. Not for noble purposes. A vile greed is everywhere in this world and in the hereafter.

Referring to George Bernard Shaw’s Beware of the man whose God is in the skies, Motaher Hossain Chowdhury writes, “Why not, he can do any unjust and cruel thing.” On the other hand, cultured people are the most hated. By injustice and cruelty; Not only unjust cruelty, but also unjust cruelty.

Because the villains of the overall loss of religion are those who have used religion for their own benefit and then it has taken the form of iniquity. Although it has benefited the individual, it has not benefited the religion but the religion has suffered a lot. The question has been faced. Religion has been unfairly criticized by others. There has been a vicious attempt to present religion as a cause by using religion or putting religion in front of people by force, coercion, occupation of the state or by killing the rights of others, in which case religion has suffered the most. Religion has improved in a way that hurts the culture of dissidents, forcibly seizes state power, forces them to convert, attempts to convert and, in some cases, violates human rights by using the people of the defeated country as they please. Not expedient. On the contrary, the cries of the people who have been harmed by oppression, persecution, torture have questioned that religion, even the religion itself has been much harmed.

In the Farewell Hajj speech, Hazrat Muhammad (PBUH) said – Let him practice his religion, do not force religion on anyone, accept it if anyone wants to come to your religion voluntarily inspired.

In the spirit of protecting religion from iniquity, Father of the Nation Bangabandhu Sheikh Mujibur Rahman, through the War of Liberation, established the religion of the Bengalis based on a thousand years of dream, struggle, pursuit, democratic, nationalist and socialist equitable economic ideology.

Relative state – Bangladesh.

In his historic speech delivered at Bangabandhu’s Racecourse Ground on January 10, 1972, he returned to independent Bangladesh after being released from prison in Pakistan and said: “I want to make it clear that Bangladesh will be an ideal state. And its basis will not be based on any particular religion. The basis will be democracy, socialism and secularism. The peasant workers of this country, Hindus and Muslims will be happy and in peace. ”

Article 12 of the constitution prohibits the formation of a religion-based state or the politics of religion. It clearly states that “in order to implement the policy of secularism, all forms of communalism, political status of any religion in the state, use of religion for political purposes and discrimination against followers of any particular religion have been abolished.”

Professor Shamsuzzaman Khan, a folklorist, said in a discussion in his selected essay: “The formation of such a state and the writing of a constitution are indicative of the historical feeling, wisdom and prudence of the Bengalis. There is no greater achievement in the history of the Bengali nation than this. But the history of Bengal and Bengalis and the Muslim rulers in medieval India due to their unfamiliarity with the state and religion or for political backwardness Zia-Ershad and Pakistan’s secret ally Mushtaq and their cronies The nation of a thousand-year-old dream has not only assassinated Sheikh Mujib, the original creator of Bangladesh, but has also changed the basic principles of the state into a Pakistani-style religious backward state. ”

In the analysis of his speech, it can be said very clearly that Bangabandhu’s thought was the most beautiful expression of religion – where in a secular state people of all religions will practice their religion as they please, rich-poor, laborers, Hindus-Muslims, Buddhists-Christians, everyone will be happy. In the speech of Professor Shamsuzzaman Khan, it is clear that dictatorship and Khandaker Mushtaqs have pushed religion towards communalism by avoiding the most beautiful practice of religion. Has encouraged the use of iniquity.

In a more in-depth discussion, as the ‘religion’ of the majority of the people of Bangladesh is a foreign language, a special group, in an attempt to turn it into their own resources, handed over the responsibility of teaching this religion to the less privileged, modern educated people in rural areas. As a result, nothing but the essence of religion, values, infinity of knowledge of the Creator, philosophy, etc. reaches the mind of the student without imparting knowledge of letters. Most of what you have tried to teach out of ignorance is wrong or full of wickedness. As a result, we have been deprived of the knowledge of religion that was inevitable in order to gain the love of the Creator or the reward of the Hereafter. As a result, we still do not understand the meaning of the language we use in the practice of religion, so we just read it and fail to properly express the beard, comma, emotions in the true sense. While there is no deviation from religious observances, there is no doubt that most people are gaining enough momentum to successfully dedicate themselves to the love of the Creator with their souls. Just as it would have been easier to understand the religion if the religious culture of practicing religion in the mother tongue had developed from the beginning, so the people would have been saved from the imaginary delusions of the uneducated people in the practice of religion.

As much as we feel satisfied when we understand the updated picture of the practice of religion in our country, the example of iniquity with religion in front of us is much more shocking. In the name of religion, some people are seen to hurt their own culture. At the same time, it is a far cry to show respect to anyone who disagrees with their opinion, and his death is confirmed by identifying him as an enemy of religion. This is evident from the analysis of the events of many progressive writers, starting from the eminent academician Humayun Azad. Another thing that has always damaged the beauty of religion is that we often see government institutions without the permission of the government or depriving the real right holders of each other’s personal dialectical relations as if various religious institutions are being set up there. Due to the sensitivity, the affected person cannot go to anyone and rescue his place. The last refuge of man seeks the judgment of this iniquity from the Absolute Creator, the Merciful. It is important to remember that those who knowingly and unjustly deprive others of their rights in the hope of gaining the reward of the Hereafter are not supported by religion; Even in the case of such an iniquity, we know that it is not very easy to get forgiveness from the Absolute Merciful if the real benefactor does not forgive even if he sits in that prayer room and asks for forgiveness from the Absolute Merciful. Therefore, those who are engaged in such activities, especially those who do not understand, are cooperating to help, just as iniquity in the name of religion is detrimental to you, so the beauty, philosophy, greatness of religion is being damaged and you are undoubtedly moving away from receiving the reward of the hereafter. It is necessary to know that the religion-action of iniquity is an obstacle to religion.

“If we don’t wake up, how will it be in the morning” – this was the slogan of the 12th National Conference of Bangladesh Udichi Shilpi Gosthi. On March 4, 5 and 6, 1999, on the last day of the three-day National Conference held at the historic Town Hall ground in Jessore, the cultural arena of Bangladesh came under a terrible attack. On this day, the radical group bombed the Udichi conference and killed 10 people. The bombing of Udichi marked the beginning of the horrific bombardment of militancy in Bangladesh.

The Eleventh National Conference of Udichi was held in Dhaka. At that time the first district selection from the organizational point of view started. Jessore district was selected as the best district on the basis of organizational merit. Jessore district was entrusted with the responsibility of the 12th National Conference. The first conference of the service was held outside Dhaka. About 1,500 cultural activists from all over Bangladesh and Udichi’s brothers and sisters attended the delegates’ conference held in Jessore district. This conference became a wonderful gathering of cultural workers. The cultural program was going on on March 7. Several other cultural groups, including Sharabhuj, a cultural organization from Medinipur, India, were performing on the stage. DM Shahiduzzaman, then General Secretary of Jessore District Parliament of Bangladesh Udichi Shilpigosthi was presenting the program. Shahid Bhai is no more with us today.

Just then two powerful bombs exploded at the venue. Ten cultural activists of Udichi lost their lives and more than two hundred were injured. The deceased have been identified as Nur Islam, Nazmul Huda Tapan, Sandhya Rani Ghosh, Ilyas Munshi, Shah Alam Babul, Bulu, Ratan Roy, Babul Sutradhar, Shah Alam and Ramkrishna.

22 years have passed since this brutal attack. These 22 years are 22 years of impunity, 22 years of carrying the scars of brutal attacks by militant, fundamentalist groups, 22 years of losing 10 cultural activists and comrades-in-arms. For the past 22 years, Udichi’s brothers and sisters have been demanding justice for this atrocity. No trial has taken place but the country’s progressive cultural and political parties, including Udichi, have been repeatedly attacked. We do not know why this murder case is not being tried. Despite repeated demands to the government and its administration for this trial, Udichi is not getting any remedy.

After this horrific attack, various cultural, political and social organizations across the country have come to Udichi’s side. The attack was not just an attack on Udichi, it was a vicious attack on the progressive cultural and political movement in Bangladesh. So just as we lost our cultural comrades-in-arms, so did progressive organizations across the country unite to protest the attack. Everyone was vocal in their protest against this heinous murder. Even today we are marching in the streets demanding justice, the injured are waiting for justice with signs of injuries.

At the twelfth conference of Udichi, playwright Syed Hasan Imam and folk musician Mahmud Selim were re-elected as president and general secretary respectively. Brothers and sisters from all over Bangladesh, under the leadership of the then President and General Secretary of Udichi, started working together for the rescue and medical treatment of the injured in the bombing. Udichi is not just an organization for us; This is one of our family. Udichi’s artists and workers from all over Bangladesh worked shoulder to shoulder then. This is the strength of an organization.

The next day, the seriously injured were airlifted from Jessore to Khulna and Dhaka for treatment. Udichi has taken all the responsibility of the families of the 10 killed. Of the 10 people killed, five were members of the Udichi family and the remaining five were spectators. The then Prime Minister Sheikh Hasina deposited Rs 50,000 in the name of the families of each of the victims at the post office. Bangladesh Udichi Shilpi Gosthi, under the leadership of the then president and general secretary, has carried out all the responsibilities from arranging jobs to those whose family members are fit for the job, selling them to someone, buying a rickshaw or a van.

Udichi Shilpi Gosthi has also taken initiative to install artificial limbs of those who have been mutilated. Four of the injured lost their legs. Udichi took the initiative to add artificial legs to these four people. The then President Syed Hassan Imam raised money from the Prime Minister’s Relief Fund, brought an artificial leg from Germany and completed the work of adding it to the Combined Military Hospital. After the implantation of the prosthetic leg, the siblings of Udichi were trained to walk in a concerted effort and were sent home after recovering. Just as Udichi has been campaigning for justice for the Jessore massacre for these 22 years, Udichi still stands by the victims of the bombing with his humanitarian ideals. The catastrophe that befell the organization that day, we were ultimately injured but not broken. Because, ‘Satyen Ranesh’s footprints’ have taught us how to deal with even the worst of disasters with comrades-in-arms.

Space-time-pot. By making tomorrow visible for a while, both space and pot are lost in the womb of eternity. The three self-evolving categories of time: past, present and future. Being in the past is not a job for the individual and the nation. But since the present flows downstream on the basis of past and present experiences, it is only by knowing the past well and putting a proper tag on it and preserving it that one can move forward leaving the past behind.

Humans are a conflict-prone primate. They have fought each other in the past, are fighting now and will fight in the future. It is true that looking at the lions, it seems that war has built the human race, but looking at the insects, it must be admitted that there can be no more self-defeating for the human race than war. In ancient and medieval times, there were wars between kings and kings, and its effect on the people of Ulukhagara may not have been so great. But in the modern age, war crimes are involved in wars like ‘ear pulls the head’ – killing innocent people, children, raping women. The war started with famine, infant mortality. The more modern people are, the more inevitable, omnipresent, horrible, painful the war crimes are becoming.

In terms of the number of war crimes, the liberation war of Bangladesh is unique – in such a short period of time, so many pots have not been the victims of such horrific war crimes, perhaps, in any place, at any time. There was no war in all parts of Bangladesh, but there may not be an inch of land in Bangladesh where war crimes have not been committed. Those of us who are the inheritors and proprietors of a place called ‘Bangladesh’ need to know the history of the birth war of this state as well as the history of war crimes committed here so that this crime cannot be repeated.

‘One day at the slaughterhouse’. Since those eighty years, Kawsar Chowdhury has made this two-hour documentary with some government grants and a lot of self-funding, planning and shooting for about forty years. He is not a newcomer, old rice, grown in rice with experience. Twenty years ago he made another documentary: ‘I came to talk about that night’. He described a horrible, horrible night there. There are hundreds of unbearable nights and days in the movie ‘One Day in the Slaughterhouse’.

The name of the film could have been: ‘I came to talk about that time!’ What a horrible, horrible, horrible time that was! That time is not past, because as long as the understanding with the past is not over, the past drives away the present like the dissatisfied soul of folklore. The only way to do justice to the past is to face the past, to admit the mistakes of the past. No matter how hard it is, the past can never be ignored – it is equally true for both the victim and the perpetrator. Individuals and nations have to learn from history, because if they do not, history will repeat itself. History is the impersonal detail of a place, a vessel, and what it did.

The subject of this film is war crimes, but what a surprise, there is not a drop of blood in this film. It was not easy for the director to control the greed of showing blood in such a film. Bleeding of body and mind is shown here in two ways. The first is the reminiscences of the victims, who are less often called ‘bloody’. Second, the rose petals have been used as a symbol of blood from the beginning to the end of the picture. Poet Nirmalendu Guna, a direct witness to the atrocities of the Pakistanis, spread these petals in the water of the river Buriganga while sitting in a boat. The director himself and the freedom fighters offered red roses at the feet of the heroines. The children of the freedom fighters have spread rose petals in the martyr’s memorials in different parts of the country. The roses alone cost Rs 7 lakh, a truckload of roses was bought just for the Rayerbazar massacre, said Liton, a member of the filmmaking team.

‘No narration, no incident, no theory, no advice. There will be dissatisfaction in the heart, Sang Kori will feel, the end is not over! But in spite of the highest quality Munsiana of construction, the restless, intolerant spectator of the twenty-first century is not a moya in the hands of a boy sitting in his seat for two long hours. Kawsar Chowdhury has achieved this impossible by any magic?

The process of creating a picture is very simple. Wherever war crimes were committed, Kawsar Chowdhury’s cameras went to all the places where the victims of war crimes, fortunately, survived. ‘Tell me exactly what happened!’ The words of the victims have been frozen for five long decades. No one ever wanted to know anything from them. The history of that period, how they have been killed and tortured day after day – the victims have said in a very natural way. “I didn’t have to say anything,” said Kawsar Chowdhury. ‘Usually the picture speaks. But look, not the picture, the words of the faces of the pots are the lifebloods of this picture. I didn’t want to tell theories to the audience, I didn’t want to teach anything. The victims of the war of 1971 have done everything to say, to teach, to remind. ‘

In 1971, miking in the town and village near Syedpur station, it was said that the Pakistani government had arranged a train for those who were thinking of going to India because of the oppression of the Razakars. Believing in the false propaganda of the government, thousands of Hindu Marwari women, men and children boarded the train at Syedpur station. The train continued slowly and a bra came and stood

On top of that. Then the killings started. Blowing heads in a single blow of a kirich, tearing the bodies of children horizontally, throwing milk babies in the sky and building them on bayonets are just a few examples of the atrocities of the Razakars.

There was a man standing at the door of each compartment with a rifle in his hand. Luckily, only twenty-four people could escape because of the sudden onset of rain. ‘I can’t leave your wife and children, brother. We have to die. You try to escape. If you live, there will be at least one person in our family to light the lamp. ‘Tapan Kumar Das, Kaltu, is one of the survivors who remembers the last words he heard from his elder brother. Such a horrible picture of family ties and genealogy is not possible in the imagination of a writer, it is only possible in a very difficult reality. Nine months after the war, they tried to identify their relatives by collecting hair, braid ribbons, etc. from under the bridge. Forty sacks of bones and skulls were found under the bridge. Reader! How easy it is to hear, to read, in a few hours thousands of people were crushed on a bridge, under the pouring rain. But only a victim knows how horrible the experience is! Such a nightmare will drive the victim away until the moment of death.

Someone said and the camera captured it – but the picture is not so simple. There is long-term well-thought-out research behind the construction. Like a careful researcher, Kawsar Chowdhury has verified all the information at least from both sides. Several people have testified about the murder in Syedpur. As soon as one of them finished speaking, another victim started talking. Two members of the Bihari community came face to face with the camera while going to Syedpur from Dhaka. According to them, the Bengali Razakars, the Bihari community, the Pakistan Army, the then administration were all equally responsible for the killings. If a criminal is still found alive, he must face trial, Bihari leaders said. In this way, most of the information and facts have been triple checked, not cross checked. Kawsar Chowdhury This picture is a picture of truth, a picture of authentic information.

Biharis were coming towards our neighborhood saying ‘Joy Bangla’, ‘Awami League Zindabad’. As they approached, their slogans changed: ‘Naraye Takbir’, ‘Allahu Akbar’, ‘Pakistan Zindabad’. My elder brother Badal used to study in Chittagong College and did Chhatra League. They cut off his head with a club and poured blood on my mother’s head. To save my middle brother, I hugged him and hid him, under the bed. The left side of my body burned in the petrol fire. I fainted. I don’t know when he dragged his brother and killed him. ‘

‘I’ve been carrying this burnt body for the last forty-six years. What a beautiful family my peers are having. I also used to get a wedding, I used to have a lot of laughter all over my lap. What have I got in life? My body too. Can’t I have a wish in my mind too? ’What would you answer Chirkumari Khukurani’s question? What do you say, when you know, for the last forty-six years, Kushtia’s Birangana has been kept in a house of widows? They are not allowed to fetch water from the pond, they are not allowed to shop in the shops. ‘I lost everything, I was honored, I was sad, what can I do! Still, I say the people of the country are well! ‘Said Laili Begum, a heroine, bowing her head. I don’t have the courage to speak with my head held high and my eyes closed, I haven’t had the courage for the last five decades. They did not have the courage to give an interview at home. They had to come to the residence of a local Awami League leader to give an interview. You can think, this is happening during the Awami League government? What is the proof, how active are the freedom fighters? In an interview after December 16, Yahya Khan said: “The war will continue!” The war for us ended 47 years ago. The war is still going on from their side. If the pro-liberation government does not stay in power tomorrow, you will see that they will appear armed.

The Razakars have raped the daughter in front of the father, the wife in front of the husband and the sister in front of the brother. There was no way anyone could do anything except keep their eyes closed. Said an eyewitness of Mir’s inn in Chittagong. One month after the marriage of Rashna Bala Jaldasi, a fisherwoman from Anwar, she saw her husband being wounded in front of her eyes in the brushfire of the Pakistani aggressors. ‘I don’t want anything from Hasina Mamani. They are uneducated, poor people, I don’t know how to speak. I don’t get anything in life! ‘Tao Kairade (still saying),’ Thank you so much for living. ‘

‘I bought Bengali with a price. It is not bought with anyone’s donation! ‘ It is possible to make a full-length film with a single sequence. The viewer, whether he is for or against the liberation war, even if he himself has been a war criminal, cannot help but be moved to tears. The question must arise in his mind: how can a man of flesh and blood kill another innocent man so brutally, as Shref says he is a follower of another religion, another group, another ideology? Al-Badr al-Razakar, the Razakars of 1971, committed the crime of removing the heart from the chest while alive, removing the skin of the body, dismembering the human body and throwing it into a pit, burning the living person in a blast furnace, and filling a sack with petrol. Shams and their allies in the Pakistani army.

Thanks to Prime Minister Sheikh Hasina, she is this inhuman war criminal