কুরআনের ইলাহী সংরক্ষণ ও এক ইহুদী পন্ডিতের ইসলাম গ্রহণ

KziAv‡bi Bjvnx msi¶Y I GK Bû`x cwÛ‡Zi Bmjvg MÖnY

AveŸvmxq Lwjdv gvg~byi ikx‡`i `iev‡i gv‡S gv‡S wk¶v m¤cwK©Z wewfbœ wel‡q Av‡jvPbv mfv AbywôZ nZ| G‡Z ZrKvjxb wewfbœ wel‡q we`» cwÛZMY AskMÖnY Ki‡Zb| GKw`b Ggwb GK Av‡jvPbv mfvq my›`i †Pnvivavix, myMÜhy³ DËg †cvkvK cwiwnZ R‰bK Bû`x cwÛZ AvMgb Ki‡jb Ges AZ¨š— cÖvÄj, AjsKvic~Y© Ges ÁvbMf© Av‡jvPbv ivL‡jb| wew¯§Z Ljxdv mfv †k‡l Zv‡K †W‡K wR‡Ám Ki‡jb, Avcwb wK Bû`x? †m ¯^xKvi Kij| Lwjdv gvg~b Zv‡K ej‡jb, Avcwb hw` gymjgvb n‡q hvb Z‡e Avcbvi mv‡_ DËg e¨envi Kiv n‡e| wZwb Dˇi ej‡jb, ˆcwÎK ag© wemR©b †`Iqv Avgvi c‡¶ m¤¢e bq| GB e‡j wZwb cÖ¯’vb Ki‡jb|

সেক্যুলারিজম : আল্ল­াহর অবাধ্যতাই যার মূলমন্ত্র

†mKy¨jvwiRg : Avj­vn&i Aeva¨ZvB hvi g~jgš¿

†mKy¨jvwiRg ej‡Z Avgiv wK eywS? †mKy¨jvwiR‡gi wec`B ev †Kv_vq? evsjv‡`‡ki b¨vq GKwU gymwjg †`‡ki †cÖ¶vc‡U G `ywU AwZ ¸i“Z¡c~Y© cÖkœ| KviY Gi mv‡_ RwoZ ïay evsjv‡`‡ki eZ©gvb mvgvwRK, mvs¯‹…wZK I ivR‰bwZK `~ive¯’vB bq, eis †`kwUi †KvwU †KvwU bvix-cyi“‡li fwel¨r| RwoZ ïay cvw_©e mvdj¨B bq, Abš— Av‡Liv‡Zi Kj¨vYI|

হজ্বের গুরুত্ব ও মুসলমানদের ব্যর্থতা

n‡R¡i ¸i“Z¡ I gymjgvb‡`i e¨_©Zv

nR¡ †Kb ¸i“Z¡c~Y© : gymwjg we‡k¦ eQi Ny‡i cÖwZ eQi Av‡m nR¡| wKš‘ wK Zvi wk¶v? wK Gi `k©b? †Kb eû A_© I eû kªg e¨‡q we‡k¦i bvbv †`k †_‡K j¶ j¶ gvbyl g°vq nvwRi nq? mvg_©evb‡`i Dci †Kb GwU diR? K¡vev‡K wN‡i †K‡bv mvZ evi ZvIqvd? †Kb wgbvq wZb w`b Ae¯’vb? Avivdv‡Z †Kb gnvRgv‡qZ? †gvR`v‡jdvq †Lvjv AKv‡ki wb‡P †Kb kqb? kqZv‡bi ¯—‡¤¢ †Kb wZb w`b a‡i cv_i wb‡¶c? †Kb mvdIqv I gviIqvi gv‡S bvix-cyi“l, hyeK-e„×vi †`Šov‡`Šwo? †mwUI GKevi bq, mvZevi! ‡Kb j¶ j¶ cï †Kvievbx? G¸wj wK wbQK AvPvi?

মানবাধিকার ও ইসলাম

gvbevwaKvi I Bmjvg

Akvš— c„w_exi we¶zä RbZvi AvZ©wPrKv‡ii aŸwb-cÖwZaŸwb‡Z Db¥y³ MM‡bi gy³ ceb AvR welv³ n‡q D‡V‡Q| we‡k¦ †KvwU †KvwU Afz³ eby Av`‡gi AgvbweK Rxeb cÖev‡ni wb`vi“Y wPÎ m‡PZb gvbyl‡K e¨w_Z Ki‡Q| cvkvcvwk Z_vKw_Z MYZš¿ I gvbevwaKvi cÖwZôvi bv‡g wek¦e¨vcx hy‡×i Wvgv‡Wv‡j wewjqb wewjqb Wjv‡ii gviYv¯¿ e¨emv‡qi cÖwZ‡hvwMZv AvR we‡eKevb mKj gvbyl‡K fvwe‡q Zzj‡Q|

বিজ্ঞানে মুসলমানদের দান

weÁv‡b gymjgvb‡`i `vb

`y K~j i¶v K‡i Pj‡j Dfq K~jB i¶v cvq e‡U, wKš‘ †Kv‡bv K~jB Pi evav nq bv| AzxZ‡K wb‡q NvUvNvwU †`‡LB ‡KD †h‡bv bv g‡b K‡ib †h, Avwg AZxZ‡K evnev w`w”Q ev AZx‡Zi c¶cvZx| AzxZ‡K Avwg AzxZ e‡jB Rvwb| Azx‡Z Avwg wd‡I †h‡Z PvB bv ev Zvi m~eY© w`‡bi K_v ¯§iY K‡I `xN© k¦vmI †dj‡Z PvB bv| Z‡e †m Rb¨ Avwg AZxZ‡K G‡Kev‡i fy‡j †h‡ZI ivRx bB|

Facebook নাকি God's Book

Facebook bvwK God’s Book

Avgv‡`i A‡b‡KiB †dmeyK Avmw³ i‡q‡Q| GK ARvbv AÜ Zvobvq w`‡b K‡qKeviI †dmey‡Ki A¨vKvD›U †PK Kwi| KLbI KLbI Nygv‡bvi Av‡M GUvB Avgv‡`i †kl KvR nq, Avevi Nyg †_‡K D‡V cÖ_g KvR nq| hLb Avgiv GUv wb‡q e¨¯— _vwK mgq `ª“Z P‡j hvq, A‡bKUv †hb Avgiv Av”Qbœ _vwK GUv wb‡q| A_P Avgv‡`i KqR‡bi Ggb Avmw³i m¤cK©, A_ev Av‡`Š †Kvb m¤cK© Av‡Q – KziAv‡bi mv‡_?

গীবত একটি মারাÍক কবীরা গুনাহ

MxeZ GKwU gvivÍK Kexiv ¸bvn

gvbyl mvgvwRK Rxe| mgvRe× Rxebhvcb Qvov GKvKx Rxeb hvcb Kiv gvby‡li c‡¶ mnR bq, †ZgbwU †KD KvgbvI K‡i bv| Avevi cwiwPZ mgv‡Ri evB‡iI gvby‡li c‡¶ Pjv LyeB KwVb| c„w_exi mgvRe× †Kv‡bv gvbylB mvgvwRK wech©q Kvgbv Ki‡Z cv‡ib bv| gvbyl me mgq myL I kvwš— Pvq| kvwš— gvby‡li GKwU Aviva¨ welq|

করুন কিংবা না করুন

Ki“b wKsev bv Ki“b

Avwg Ges Avcwb.. wZwb Ges †m.. AgyK Ges ZgyK.. Avgiv cÖ‡Z¨‡K GB Rxe‡b wKQz bv wKQz Kwi; n‡Z cv‡i Avcwb GLb i“wR-‡ivRMv‡ii Zvjv‡k e¨¯— Av‡Qb| wKsev LvIqvi †Uwe‡j i“wPm¤cbœ Lv`¨ f¶Y Ki‡Qb| wKsev big weQvbvq gayi Ny‡g Av”Qbœ Av‡Qb| wKsev my¯^v‡¯’i D‡Ï‡k¨ e¨vqvg Ki‡Qb| wKsev mgy`ª ˆmK‡Z cÖvK…wZK †mŠ›`h¨© Dc‡fv‡Mi gva¨‡g mvßvwnK QzwU KvUv‡”Qb| wKsev †Kv‡bv gmwR‡` bvgvh Av`vq Ki‡Qb| wKsev KziAv‡bi wKQz Ask co‡Qb| wKsev Avj­vni whK&i Ki‡Qb; Gi wecixZI n‡Z cv‡i!

পিতা-মাতার প্রতি সন্তানের কর্তব্য

wcZv-gvZvi cÖwZ mš—v‡bi KZ©e¨

G c„w_exi ey‡K wcZv-gvZvi m¤§vb I gh©v`v wbtm‡›`‡n kxl©¯’vbxq| gnvb Avj­vn& mgMÖ wek¦evmxi GKgvÎ Dcvm¨ I AwffveK| Avi wcZv-gvZv nj ïay Zvi mš—vb‡`i BnKvjxb Rxe‡bi mvgwqK AwffveK| myZivs mš—vb‡`i KvR nj, gnvb mªóv I cvjbKZ©v Avj­vn& ZvAvjvi hveZxq ûKz‡gi mv‡_ wcZv-gvZvi cÖwZ `vwqZ¡ I KZ©e¨ cvjb Kiv I Zv‡`i gvb¨ Kiv| mš—vb R‡b¥i ci evj¨, ˆkke ev ˆK‡kvi ch©š— wcZv-gvZvi ZË¡veav‡bB _v‡K Ges m¤c~Y© AbyMZ _v‡K|

সত্যবাদিতা একটি মহৎ ও মানবিক গুণ

mZ¨evw`Zv GKwU gnr I gvbweK ¸Y

mZ¨evw`Zv ag© eY© wbwe©‡k‡l mKj gvby‡li wbKU GKwU wcÖq I Kvw•¶Z ¸Y| c¶vš—‡i AmZ¨ I wg_¨vevw`Zv N„wYZ mevi Kv‡Q| mZ¨-wg_¨v wcÖq-AwcÖq nIqvi †¶‡Î mKj RvwZB GKgZ|

mZ¨vevw`Zvi ¸YwU ZvB ¯^fveZB Bmjvg a‡g© AwaK ¸i“Z¡c~Y©| G Rb¨ †`Lv hvq Bmjv‡gi bex mvj­vj­vû AvjvBwn Iqv mvj­vg beyqZ cÖvwßi c~‡e©B ÔAvj-AvwgbÕ Z_v mZ¨ev`x Dcvwa‡Z f‚wlZ n‡q‡Qb| beyqZ cÖvwßi c‡i Zvui mZ¨wbôZvi K_v †Zv ejvB evûj¨| bexRxeb cÖK…Z mZZvi D¾¡j cÖgvY|

মহিমায় ঈদুল ফিতর

gwngvq C`yj wdZi

`xN© GKgvm wmqvg mvabvi ci gymwjg wgj­v‡Zi gv‡S Lywki evZ©v wb‡q nvwRi nq ÒC`yj wdZiÓ ev †ivRv fv½vi C`| ivm~jyj­vn (mvt) h‡Zvw`b g°v-‡gvqv¾vgvq wQ‡jb, Z‡Zvw`b C‡`i bvgvR gymjgvb‡`i Ici Av‡ivwcZ nqwb| g°vq `xN© 13wU eQi AZ¨š— `ytL-K‡ói †fZi w`‡q AwZevwnZ Kivi ci wZwb Avj­vn cv‡Ki gwR© †gvZv‡eK gw`bvq wnRiZ K‡ib| gw`bvq wnRiZ Kivq gymjgvb‡`i Ici C‡`i bvgvR Avewk¨K Kiv nq| †Kgb K‡i GB Avewk¨KZvi myÎcvZ n‡qwQ‡jv Zvi GKwU my›`i BwZnvm Av‡Q|

শবে কদরের তাৎপর্য ও শিক্ষা

k‡e K`‡ii Zvrch© I wk¶v

ke dvwm© kã hvi A_© ivwÎ, K`i Aviwe kã hvi A_© gwngvwš^Z| Ôk‡e K`iÕ A_© gwngvwš^Z ivwÎ hv‡K Aviwe‡Z ejv nq ÔjvBjvZzj K`iÕ|

jvBjvZzj K`i m¤ú‡K© Avj­vgv e`i“Ïxb AvBwb eyLvix kix‡di kivn ÔDg`vZzj KvixÕ MÖ‡š’ wj‡L‡Qb, jvBjvZzj K`i ej‡Z Ggb ivw·K eySvq hv‡Z hveZxq wel‡qi cwigvY wba©viY Kiv nq| Gi P~ovš— iƒc`vb Kiv nq Ges GKwU eQ‡ii Rb¨ Avj­vn& Zvqvjv GB iv‡Z me weavb I gh©v`vi dqmvjv K‡i‡Qb|

ইতেকাফের তাৎপর্য ও উদ্দেশ্য

B‡ZKv‡di Zvrch© I D‡Ïk¨

B‡ZKv‡di msÁv: we‡kl wbq‡Z we‡kl Ae¯’vq Avj­vn Zvqvjvi AvbyM‡Z¨i D‡Ï‡k¨ gmwR‡` Ae¯’vb Kiv‡K B‡ZKvd e‡j|

B‡ZKv‡di dwRjZ: B‡ZKvd GKwU gnvb Bev`Z| Bmjvwg kixqv‡Z B‡ZKvd Kiv mybœv‡Z gyqv°v`v| B‡ZKv‡di me‡P‡q Dc‡hvMx mgq igRv‡bi †kl `kK, G‡ZKvd KziAvb, nvw`m I GRgv Øviv  cÖgvwYZ| Bgvg Avng` (in.) e‡jb, ‡Kv‡bv gymjgvb B‡ZKvd‡K mybœvZ e‡j ¯^xKvi K‡iwb GgbwU Avgvi Rvbv †bB|

তারাবীহ’র নামায বিশ রাকায়াত

hyw³i Av‡jv‡K AvK¡jx `jx‡ji wfwˇZ

ZvivexnÕi bvgvh wek ivKvqvZ

Zvivexn bvgvh wek ivKvqvZ cov mybœvZ, AvU ivKvqvZ cov mybœv‡Zi ei‡Ljvc| Avj­vgv gydZx Avng` Bqvi Lvb bvCgx (i.) ¯^xq ÔRv-Avj nK¡Õ wKZv‡e KziAvb kix‡di web¨vm, weï× nv`xm kixd, Djvgv‡q †Kiv‡gi Dw³ AvK¡jx `jxj mg~n Øviv Zvivex‡ni bvgvh wek ivKvqvZ nIqvi cÖgvY w`‡q‡Qb| AvK¡jx `jxj mg~‡ni g‡a¨ me‡P‡q cÖPwjZ K‡qKwU `jxj D‡j­L KiwQ| †hgb-

বদরের যুদ্ধ সত্য-মিথ্যার প্রার্থক্যকারীর ঐতিহাসিক দিন

igRv‡bi 17 ZvwiL HwZnvwmK e`i w`em

e`‡ii hy× mZ¨-wg_¨vi cÖv_©K¨Kvixi HwZnvwmK w`b

wnRi‡Zi wØZxq m‡b e`‡ii wRnv` msNwUZ nq| e`i GKwU ¯’v‡bi bvg| e`i Be‡b gyLvj­v` Beb bhi Beb wKbvbv-Gi bvgvbymv‡i GB ¯’v‡bi bvg L¨vwZ jvf K‡i| wZwb GB ¯’v‡b Zvuey K‡iwQ‡jb| A_ev e`i Beb nvwiQ bv‡g GK †jvK GLv‡b GKwU K‚c Lbb K‡iwQ‡jb| G Rb¨ Zvi bvgvbymv‡iB Bnv L¨vZ n‡q‡Q| †KD †KD e‡jb †h, GLv‡b e`i bv‡g GK e„× eûw`b emevm K‡iwQj| c‡i GB e„‡×i bv‡gB GB emevm ¯’v‡bi cwiwPwZ jvf K‡i| A_ev Bnvi bvgKi‡Yi KviY, GB ¯’vbwU LyeB cÖk¯— Ges Bnvi cvwb AZ¨š— cwi®‹vi I wbg©j, GgbwK Bnv‡Z c~Y©P›`ª cwijw¶Z n‡Zv| b~‡i gyRvmmvg, nvexeyj­vn ûh~i cvK Qj­vj­vû AvjvBwn Iqv mvj­vg wZwb Dbvi nvqvZ gyevi‡K hZ¸wj wRnv` K‡i‡Qb Zb¥‡a¨ GB wRnv‡`i ¸i“Z¡ Acwimxg| Bnv GK weivU wRnv`| KviY, GB wRnv‡`i gva¨‡gB Bmjv‡gi gh©v`v, BhhZ I kvb-kIKZ cÖKvk †c‡q‡Q| Bnv Øviv Bmjv‡gi m¤§vb-m¤£g I cÖfve-cÖwZcwË mgMÖ Avi‡e we¯—vi K‡iwQj|

রমজান মাস প্রজন্ম গড়ার মাস

igRvb gvm cÖRb¥ Movi gvm

gv‡n igRv‡b gymwjg D¤§vn HKvwš—KZvi wk¶v †bq| †Lj-Zvgvkv †_‡K wegy³ n‡q mZK©Zv Aej¤^‡bi wk¶v †bq, wRnŸvq jvMvg jvMv‡bv, hv wKQz ej‡j cvc nq †mme †_‡K †eu‡P _vKvi wk¶v †bq GB gv‡n igRv‡b| ü`q cwi”Qbœ ivLvi, wnsmv, we‡Øl, †ilv‡iwl †_‡K gyw³ jv‡fi wk¶v †bq cweÎ G igRv‡bi gv‡m| d‡j wew”Qbœ ü`q¸‡jv Awfbœ my‡Zvq wb‡R‡`i‡K †eu‡a †bIqvi my‡hvM cvq| wew”Qbœ †gnbZ-cÖ‡Póv GKxf‚Z nq MVbg~jK KvR m¤cv`‡bi †¶‡Î, Kgb kΓ‡K †gvKvwejv Kivi †¶‡Î| G gv‡m Avgiv mevB  LyuwUbvwU fzj aiv †_‡K wb‡R‡`i‡K evuwP‡q wb‡Z cvwi| †K †Kv_vq mvgvb¨ †nvuPU †Lj Zv †_‡K gyw³ cvIqvi c_ †Lvu‡R wb‡Z cvwi| †K †Kv_vq fzj Kij Zv dzuK w`‡q dzwj‡q cÖPvi Kivi cÖeYZv †_‡K gyw³ †c‡Z cvwi| Kvi wK D‡Ïk¨ †m wel‡q weiƒc gš—e¨ Kiv †_‡K wb®‹…wZ †c‡Z cvwi|

তারাবীহ নামায আট রাকায়াত নয়, বিশ রাকায়াত

mnxn nvw`m kixd Øviv cÖgvwYZ

Zvivexn bvgvh AvU ivKvqvZ bq, wek ivKvqvZ

Zvivexn bvgvh KZ ivKvqvZ co‡Z n‡e? g~jZt Zvivexn bvgvh wek ivKvqvZB co‡Z n‡e| KviY, b~‡i gyRvmmvg, nvexeyj­vn ûh~i cvK Qj­vj­vû AvjvBwn Iqv mvj­vg wZwb wb‡R Ges nhiZ Lyjvdv‡q ivwk`xbMYmn mKj mvnvev‡q wKivg ivwØqvj­vû Zvqvjv Avbûg Ges Pvi gvhnv‡ei Bgvg ingZzj­vwn AvjvBwng mn mKj Bgvg-gyRZvwn`MY wek ivKvqvZ Zvivexn bvgvh Av`vq K‡i‡Qb|

রোযার প্রকৃত শিক্ষা : যে শিক্ষা মানুষকে মুত্তাকী বানায়

†ivhvi cÖK…Z wk¶v : †h wk¶v gvbyl‡K gyËvKx evbvq

‡ivhv cªK…Zc‡¶ gvby‡li mnRvZ cÖe„w˸‡jv‡K wbqš¿‡Yi †Uªwbs †`q| GUv n‡”Q Bmjvgx Rxeb-hvc‡bi Rb¨ GKUv evrmwiK wi‡d«mvi †Uªwbs †Kvm©| Gi gva¨‡g cÖwZ eQi GKB wel‡qi Ici cyb:cyb: †UªwbscÖvß nq †MvUv gymwjg RvwZ| †h †Uªwbs gvby‡li g‡a¨ ZvKIqvi ¸Y m„wó K‡i|

বিশ্বের সবচেয়ে বড় সমস্যা হচ্ছে স্রষ্টাকে ভুলে যাওয়া

we‡k¦i me‡P‡q eo mgm¨v n‡”Q mªóv‡K fz‡j hvIqv

`vk©wbKfv‡e †`L‡j, we‡k¦i me‡P‡q eo mgm¨v n‡”Q Avj­vn&‡K fz‡j hvIqv, mªóv‡K fz‡j hvIqv| whwb Avgv‡K evwb‡q‡Qb Zuv‡K fz‡j hvIqv| Avj­vn wb‡RB e‡j‡Qb, Ô†n gvbyl wK‡m †Zvgv‡K †Zvgvi gwngvwš^Z ie m¤c‡K© D`vmxb Kij?Õ

স¤পদে নারীর উত্তরাধিকার : ইসলামই দিয়েছে প্রাপ্তির নিশ্চয়তা

m¤c‡` bvixi DËivwaKvi : BmjvgB w`‡q‡Q cÖvwßi wbðqZv

gvbe mgvR hw` n‡q _v‡K bvix cyi“‡li GKwU mswgwkªZ iƒc, Z‡e m‡›`n †bB bvix †m mgv‡Ri fvimv‡g¨i cÖZxK I wbqš¿YKvix mZ¡v| bvix cig kª‡×q gv, Av`‡ii †evb, †cÖggq ¯¿x wKsev †ønfvRb Kb¨v wn‡m‡e cyi“‡li Aš—R©MZ‡K wbqš¿Y K‡i A‡NvwlZfv‡e| gnvb Avj­vn&i m„wói mnRvZ cÖwµqvq bvix e¨ZxZ ev bvixi mwµq Dcw¯’wZ Qvov GKwU my›`i, fvimvg¨c~Y© I m„Rbkxj mgvR Avkv Kiv hvq bv| GR‡b¨B gvbe RvwZi Rb¨ Avj­vn& cÖ`Ë Rxeb weavb Bmjvg bvix‡K h_vh_ ¸i“Z¡ w`‡q‡Q | Zv‡K ewm‡q‡Q gh©v`vi mygnvb Avm‡b Ges wbwðZ K‡i‡Q Zvi mvgwMÖK AwaKvi| mš—vb‡K gvi mv‡_ m‡e©v”P m`vPiY I †mevi Av‡`k †`Iqv n‡q‡Q| ¯^vgx‡K †`Iqv n‡q‡Q ¯¿xi fiY-‡cvlYmn mvwe©K AwaKvi Av`v‡qi Av‡`k Ges Kb¨v mš—v‡bi mwVK jvjb cvjb I my›`i fwel¨r wbwðZ Ki‡Z cÖejfv‡e DrmvwnZ Kiv n‡q‡Q Zvi wcZv‡K| A_P Rv‡nwj hy‡M †mB gv-‡evb-¯¿x-Kb¨vivB Pig jvÃbv I eÂbvi wkKvi n‡Zv| G wbR©jv m‡Z¨i bxie mv¶x n‡q Av‡Q wek¦ mf¨Zvi BwZnvm|

ইসলামে নৈরাজ্যের কোনো স্থান নেই

Bmjv‡g ˆbiv‡R¨i †Kv‡bv ¯’vb †bB

G c„w_ex‡Z Avgv‡`i †eu‡P _vKvi Rb¨ Lye †ewk wKQzi cÖ‡qvRb †bB| Z‡e †hme bv n‡jB bq, Zvi g‡a¨ Ab¨Zg nj Avgv‡`i ˆ`bw›`b Rxe‡bi wbivcËv|

†h mgv‡R wbivcËv †bB, Zv eb¨‡`i fvMv‡o cwiYZ nq| me©gq Kj¨vY I my›`‡ii ag© Bmjvg gvbe Rxe‡bi me©Î G wbivc` c_Pjvi cÖwZ m‡e©v”P ¸i“Z¡ w`‡q‡Q| wbQK wb‡Ri Rb¨ bq, eis A‡b¨i m¤§vb I m¤c‡`i wbivcËvI wbwðZ Ki‡Z n‡e| ïay AvBb i¶vKvix evwnbxi `vwqZ¡ bq, Bmjvg e‡j‡Q, Avgiv cÖ‡Z¨‡K fvB fvB| hvi nvZ Ges gyL †_‡K Ab¨ fvB wbivc` bq, †m †Zv gywgb n‡Z cv‡i bv|

পবিত্র মুহররম : হিজরি সনের শ্রেষ্ঠ মাস

cweÎ gyniig : wnRwi m‡bi †kªô gvm

gyniig Aviwe BmjvwgK el©cwÄi cÖ_g gvm| PviwU cweÎZg gv‡mi g‡a¨ GwU GKwU| gyniig kãwU Aviwe hvi A_© cweÎ, m¤§vwbZ| cÖvPxbKvj †_‡K gyniig gvm cweÎ wnmv‡e Mb¨| gnii‡gi 10 ZvwiL we‡kl gh©v`vm¤cbœ w`b, hv‡K Avïiv ejv n‡q _v‡K| gniig gv‡mi ciewZ© gv‡mi bvg mdi|

ইসলামী আদর্শ পুন:প্রতিষ্ঠায় হযরত ইমাম হোসেন (রা.)-এর ভূমিকা

Bmjvgx Av`k© cyb:cÖwZôvq nhiZ Bgvg †nv‡mb (iv.)-Gi f‚wgKv

Ab¨vq I Ryjy‡gi wei“‡× i“‡L `uvov‡bv, bex-ivmyjmn gywgb‡`i GKwU Ab¨Zg `vwqZ¡| Avi Bn I ciKvjxb Kj¨vY wbwðZ Ki‡Z b¨v‡qi c‡_ Pjv Qvov weKí †Kv‡bv Dcvq †bB| wek¦ bex nhiZ †gvnv¤§` †gv¯—dv (mv.)-Gi cÖvYwcÖq †`ŠwnÎ nhiZ Bgvg †nv‡mb (iv.)-I me©`v b¨v‡qi c‡_ P‡j‡Qb, KL‡bvB Ab¨v‡qi mv‡_ Av‡cvl K‡ibwb| wKš‘ GKRb gywgb ïay wb‡RB b¨vq I m‡Z¨i c‡_ P‡jb bv, cvkvcvwk mgvR‡KI m‡Z¨i c‡_ cwiPvwjZ Ki‡Z m‡Pó nb| Avi Bgvg †nv‡mb (iv.)-†Zv mvaviY †Kv‡bv gymjgvb bb, wZwb Avn‡j evB‡Zi gnvb Bgvg, gywgb‡`i †bZv| mgvR‡K mwVK c_ cÖ`k©‡bi ¸i“ `vwqZ¡ Zuvi Dci Awc©Z|

কুরবানী ও আমাদের শিক্ষা

Kzievbx I Avgv‡`i wk¶v

Avj­vn&i B”Qvi mvg‡b Z¨vM I wb‡ew`Z cÖv‡bi ¯§„wZ weRwoZ `„k¨ eQ‡ii cª‡Z¨K gymjgv‡bi Øv‡i Øv‡i nvwRi nq †Kviebxi C‡`| Rxeš— GKwU cï nZ¨vi gva¨‡g AvZ¥vi cvkweKZv `~i K‡i| gvnvb i‡ei mš‘wó I ˆbKU¨ jv‡fi †Póv Kiv nq e‡jB G‡K ‡Kvievbx ejv nq|

সততা মানব চরিত্রের শ্রেষ্ঠ গুণ

mZZv gvbe Pwi‡Îi ‡kªô ¸Y

mZZv gvbePwi‡Îi †kªô GKwU ¸Y| gvbeRxe‡b Gi cÖ‡qvRwbqZv Acwimxg| Avj­vn&Zvqvjv Bn I ciRM‡Z G ¸‡Yi AwaKvix e¨w³i gh©v`v evwo‡q †`b| mwZ¨Kvi gywgb mZZv‡K DbœZ PvwiwÎK ˆewkó¨ †_‡KI E‡aŸ© g‡b K‡ib| †Kbbv Zviv Rv‡bb, GwU Bgvb I Bmjv‡gi c~Y©Zv `vb K‡i| mZZv I wek¦¯—Zvi cÖwZ AvnŸvb Rvwb‡q Avj­vn&Zvqvjv e‡jb, Ô‡n Bgvb`viiv! Avj­vn‡K fq Ki Ges mZ-mZ¨ev`x I wek¦¯— e¨w³‡`i m½x nI|Õ (m~iv ZvIev : 119)

সপ্তাহের শ্রেষ্ঠ দিন শুক্রবার

mßv‡ni †kªô w`b ïµevi

ïµevi, mßvwnK QzwUi w`b| Aviwe‡Z e‡j ÔBqvDgyj RygyAvÕ| Avgiv evsjvq ewj Rygvi w`b, Ry¤§vevi wKsev ïµevi ¯^gwngvq gwngvwš^Z, Abycg gh©v`vq †kªô‡Z¡i AwaKvix| Avgv‡`i ag©xq `„wó‡KvY †_‡K G w`bwUi Avjv`v ˆewkó¨ i‡q‡Q| Av‡Q Avjv`v gh©v`v Ges †kªôZ¡| ZvB G w`bwU me mgqB Avjv`vfv‡e ¸i“‡Z¡i m‡½ cvwjZ nq| Aviwe ÔBqvDgÕ A_© w`b| Avi ÔRygAvÕ A_© mgv‡ek wKsev mßvn| G w`bwU gymjgvb‡`i mgv‡e‡ki w`b| mßv‡ni GB GKw`b gymjgvbiv gmwR‡` mg‡eZ nq| ZvB G‡K BqvDgyj RygyAv ejv nq| Avj­vn&Zvqvjv b‡fvgÊj, f‚-gÊj Ges †MvUv RMZ‡K Qq w`‡b m„wó K‡i‡Qb| GB Qq w`‡bi †kl w`b wQj RygyAvi w`b| G w`‡bB Avw` wcZv nhiZ Av`g (Av.) m„wó nb| G w`‡bB Zuv‡K Rvbœv‡Z cÖ‡ek Kiv‡bv nq Ges G w`‡bB Zv‡K `ywbqvq cvVv‡bv nq| †KqvgZ Gw`‡bB msNwUZ n‡e| GB w`‡b Ggb GKwU gyn~Z© Av‡m, ZLb gvbyl †h †`vqvB K‡i, Zv-B Keyj nq Avj­vn&i `iev‡i| (Be‡b KvwQi)

The working of Nemesis in the novel 'Sailas Marner'

Question : Discuss the working  of Nemesis in the novel “Sailas Marner”

The formal meaning of the word ‘Nemesis’ is punishment or defeat that is desired and can not be avoided. As for the law of nature the evil doors have to supper in the long run. The wrong actions are naturally criticized and bitterly punished though late. The working of Nemesis in the “sailas marner” is a conspicuous and significant feature of the novel. Of course, Nemesis begins to show itself only in the latter part, because it is only when human beings have first been shown as having committed some wrong and misdeeds that an author can bring into focus the dire consequences of those wrongs and misdeeds. It is said that the sinner are punished even at the eleventh hours.

Skates the character of Eppie in novel 'Sailas Marner'

Question : Skates the character of Eppie’s

Or, What role does Eppie play in novel “Sailas Marner”.

Or, Eppie is the centeral attraction in the novel “Sailas Marner”.

Eppie is the significant female character in novel “sailas Marner”. In chapter twelve of the novel, she comes to the scene. Her arrival at the scene is a turning point in the novel. Eppie enters the story of the novel a little after its missile has been reached. When Eppie enters the story she was only two years old. It is by sheer chance that she appears in Marner cottage.

Sailas marner is the central atraction in the novel 'sails marner'

Question : Sailas marner is the central atraction in the novel “sails marner.” Discuss.

The novel ‘Sailas marner’ by George Eliot is famous for having some important characters. George Eliot is famous for delineating characters. Sailas marner is the unique creation of the novelist. The novelist has delineated the character of sailas marner with all artistic beauty.

The role of chance and coincidence in the plot of the novel ‘Silas Marner’

Question : Examine the role of chance and coincidence in the plot of the novel ‘Silas Marner’.

Or, To what stand do chance and coincidence influence the action in the novel ‘Silas Marner’.

Chance and coincidence play a vital role in lives of human begins. Chance and coincidence play an important role in the plot of the novel “sailas Marner”  They influence the action in this novel. The novelist George Eliot has shown how chance and coincidence contribute a lot of to the development of the life of the protagonist Sailas Marner the weaver and in the lives of some other character.

The theme of destruction and decay in P.B. Shelley’s Sonnet 'Ozymandias'

Question : Write the moral of the poem “Ozymandias.”

Or, Discuss the theme of destruction and decay in P.B. Shelley’s Sonnet “Ozymandias”

Or, Human being must  submit to the eternal law of destruction and decay.

Or, Is Shelly a pessimist or an optimist?

             

Answer :

In the poem “Ozymandias” the poet P.B. Shelley has described the eternal teuth that nothing on earth is permanent. Everything is subject to death and decay. In the poem ‘Ozymandias’ there is a touch of melancholy and sadness. It makes us reftect over the vanity of human wishes and the failure of our efforts to keep our memory alive forever. The contrast between the past glory of the king and the present condition of the statue is very striking to the mind and emphasizes the mord of the poem. The poem subtle flatters and vanity. We feel after reading it that we are wiser than Ozymandias who never knew the irony of his inscriptions.

How does Edmund Spenser express his heart felt love towards his beloved in the Sonnet-I

Question: How does Edmund Spenser express his heart felt love towards his beloved in the “Sonnet-1”

Or, Described how spenser’s beloved is portrayed in the sonnet “ Happy ye leaves! when as those Lily hands.”

Answer:

The sonnet “Happy ye leaves! When as those Lily hands” shows the poets ardent love for his beloved. It conveys his deepest sentiment on her attitude to his love. It expresses the poet attend submissiveness, the wretched plight of his dying spirit on his soul’s longing for her blessed look. It is a total surrounder of the poet to his beloved.

Robert Browning’s “My Last Duches” as a dramatic monologue

Question: What is dramatic Monologue? Describe Robert Browning’s “My Last Duches” as a dramatic monologue.

Answer:

A dramatic monologue is type of loyric poem. It is the speech of a single person who is not the poet but some other character. In a dramatic monologue a single person speaks to silent listener. In a dtamatie monologue the speaker reveals his character and temperament to his readers as he speaks. It is essential study of character. It is a study of mental stragles and moral crisis. A dramatic monologue is predominently, psychological, analytical, meditative and argumantative. The ideal aim of a dramatic monologue is self-portrayal. In a dramatic monologue the other character remains silent all along. A poet uses their type of poem to express hiss own philosophy direclty or indirectly.

Ted Hughes uses animals in his poems

Question: Ted Hughes uses animals in his poems not for the sake of animals but for human being.

Answer:

Ted Hughes has deep inclination towards animal imagery. He has been obsessed with animals. He uses animals as a means to express his own philosophy about human being. Many of his poems are based on animals. In these poems he deals with violent instict in animals he actvally deals with wild instinet in human beings. His mains focus of attention is not an animal but on human being.

What does Thomas Hardy say in his poem 'In Time of the Breaking Nations'

Question: What does the poet Thomas Hardy say in his poem “In Time of the Breaking Nations.”

Answer:

Thomas Hardy is a famous poet. His poem “In Time of the Breaking Nations” is a remarkable poem based on anti-war tone. It represents the idea of war, nations building and nation breaking activities. It also deals with love, birth and death of human beings. The poet exposes the meaninglessness of the rise and fall of historic figures.