bangali musolmaner mon pdf – বাঙালি মুসলমানের মন pdf download
bangali musolmaner mon pdf -বাঙালি মুসলমানের মন pdf and book review:
I finished the mind of Bengali Muslims in one breath. In the book, the author is discussing the issues of cultural evolution among the Bengali Muslim population, slavery of thought, fear of free thought, etc. The sword of long-term subjugation, the inability to accept the subsistence of other religions, falling prey to orthodox discrimination within Hinduism, first Buddhism and later the historicity of the conversion to Islam, the author has brought out the truth. This is a pretty good analysis of how a people for thousands of years, instead of long-term power and religion, can keep the level of deep thought within certain boundaries in their own ignorance or ignorance.
The glorification of other religions including Islam has been going on through Bengali manuscripts for ages. But in this book, the author has made a psychological analysis of how the book’s writers have exaggerated the various events of Islam. According to the author, the various events of the heroes of the early period of Islam, such as their apostasy, piety, etc., as well as those historical characters have been presented to the public by the writers of the book with their own minds.
The author wrote
“Such miracles are often seen in the world of Punthi Purana. One of the main features of most of that national literature is the glorification of religion. Finding a homogeneity of manuscripts is not a difficult task. ”
The grandson of the martyred Hazrat in the book Karbala
On the way to Damascus on the border with Hussein’s head, he took refuge in the house of a householder in the evening. The householder was a Hindu.
Brahmin. That night, Hazrat Husain’s severed head miraculously converted everyone, including the householder, to Islam.
In this way, in the mythical world, miraculous trunks can be seen almost, the ferocious tigers of the forest fall into the hands of the authors of Punthi Purana, even the horned deer speak in human language, cry in sorrow, the severed head is no ashes.
In the early days of the establishment of Islam, how the writers of the manuscripts have subjugated the historical characters to us in various ways, and as a result have lost the statement of the historical truth of these historical characters.
(Most of the authors did not know Arabic or Persian and were not proficient in Islamic scriptures.) This is due to the fact that the prevailing notion of great men and social heroes was prevalent in the society of that time. Therefore, just as the historicality of the character cannot be found in the literature written on the Dikpals of the history of Islam, so the conventional notion about the conventional heroes of the Bengali society did not fully emerge. The combination of the two has created a third object. In fact, literature is a reflection of the way in which the Muslim people have reacted to the collision of social systems and social ideologies.
The author further writes that the excellence of science in the nineteenth century Hindu middle class which came from the European ideology did not touch the Muslim society.
“The Muslim community did not accept any of the essential questions of the world and life that they were asking in the light of the new age. I didn’t get a chance to think about what the claim should be. ”
Various anti-British movements (except two)
(Those who refer to Bengali Muslims, they responded and participated in only two movements. One was the Wahhabi movement led by the followers of Titumir. The other was the Faraji movement of Haji Dudumiya.)
Besides, almost all the movements were either imposed on the Muslims of that time or spread in the Muslim society at the initiative of the Hindu society of that time.
I end with the last part of the article.
This fact can only be grasped by reviewing the poetry, literature, philosophy and science written by Bengali Muslims in this twentieth century. They have not been able to make any significant contribution in any field. If you look a little deeper, you will see that there is more emotion than thought in the writings of both of them. Moreover, the first patrons and admirers of these two poets were the Hindu society, not the Muslim society.
The main feature of the writings of Muslim writers is either fat chewing or religious renaissance. Apart from this, with the help of thought, logic and wisdom, he has proved the futility of social dogmas or stereotypes. Bengali Muslim society is most afraid of independent thought. He did not cut the primitive reforms of his mind. He does not accept anything deep in his mind. Floatingly, pretending to know a lot, in fact, the scope of his acquaintance is very narrow. The minds of Bengali Muslims are still immature,
The most interesting thing is that he does not hesitate to try his best to forget this. As modern science and expanding mechanical techniques are developing naturally and enjoying some of its benefits, its condition is like that of an immature child. He knows the news of many things, but he does not know how to do anything with thought, logic, and manisha. Whenever there is any inconsistency in any of the arrangements, Gonjamil is the one who enjoys it the most and considers it an act of genius to be able to give this Gojmil. Like a child, he is satisfied with whatever comes to his hands, in front of his eyes, he has absolutely no foresight. Because the only thinking mind knows how to think about what will happen tomorrow. The Bengali Muslim does not know how to think abstractly and does not hesitate to call all attempts to cover up this fact as his culture.
It will become clear as soon as we look at the social creation, cultural creation, philosophical and scientific creations of Bengali Muslims. The emergence and development of advanced literature, philosophy and science is possible from the adult mind. In all these cases his mind could not bear any trace of adulthood. It is not possible to create a developed state without a nation that cannot be the creator of advanced science, philosophy and culture, or accept them at a reasonable price. He who does not know how to think for himself, who is unable to determine his own good or bad, who does all the work on the advice and hearsay of others, has to jump from open to fire, or from fire to open. The advantage is that you always have someone to blame for your disability. But he never looks at the source of his weakness.
The fact that the minds of Bengali Muslims are still in a primitive state is neither for being a Bengali nor for being a Muslim. Due to a long-standing historical approach, a deep magic has spread over his mind, he cannot come out of it consciously. So if one foot comes forward, three feet have to go back. Emotional fear continues this society. It may not be possible to put an end to this situation in two or four years, but it may be possible to find a way out of this situation by trying to find out the mindsets and tendencies of the Bengali Muslims. ”
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