“There is no Deity except Allah; Mohammad is the messenger of Allah”


“The Almighty God certainly has been, is and will continue to send infinite love and affection
to his beloved prophet Hazrat Mohammad (SM) along with his special angels who are
directed by the Almighty God to continuously salute with respect, dignity and honor to the
beloved Holy Prophet for His kind attention. The Almighty God again commanding to the
true believers to pay respect with dignity and honor for their forgiveness and mercy from the
beloved Holy Prophet of Islam and Mankind”. (Al‐Quran Surah Al Ahzab, 33:56)

“Those who dies in the path of Almighty, Nobody shall have the doubt to think that they are
dead but in fact they are not Dead but Alive and very close to Almighty, Even their every
needs even food are being sent by Almighty, but people among you will not understand”
Surah Al-Imran 3:154

“Be careful of the Friends of Almighty, they do not worry about anything or anybody”
Surah –Yunus 10:62

“Those who dies or pass away in the path of Almighty God, nobody shall think about them as
they are dead, But people can not understand them” Surah Baqarah 2:154

Author: His Eminency Dr. Hazrat Shah Sufi M.N. Alam

World Heritage & Records of Sufism
Dayemi Complex Bangladesh, DCB UN Inc, NY
Published by:

Library of Congress, Cataloging in Publication Data
Copyright@ 2010 by

His Eminency Dr. Hazrat Shah Sufi Mohammed Nurul Alam
Editor: Mr. Rafiq Ahmed Secretary/Treasurer of Millennium Trade Link USA Inc

Associate Editor: Faize Harmayen Syed Khalilullah Acting Custodian of
Azimpur Chotto Dayera Sharif
Grand Mufti Dr. Hafez Sheikh Mohammad Ebrahim, Religious & Spiritual
Leader, Chief Imam of Chotto Dayera Sharif
Principle Dr. Mohammad Abdul Awual, Religious & Spiritual Leader of
Azimpur Dayera Sharif, Dhaka – Bangladesh.
Chief Consultant: Prof. Dr. Shamimul Hassan, Phd of Dhaka, Bangladesh

ISBN# 978-0-615-37164-1
2nd Edition: May 2010
USA, Canada, Europe, Middle East & Asia
Email: MillenniumTradelinkusa@yahoo.com

Notes from the Author:
Hazrat Mohammad (SM) is the crown of all the Prophets and beloved
Prophet of Almighty God. He was the first one that Allah the Almighty
Created from his own light (Nur). The whole Universe along with the
Sun, Moon, Earth and 18000 planets were created including First Man
Adam (A)’s life was also given from the Light of Nur-e-Nabi, Safi-UlMajnabeen, Awaleen, Akherin, RahmatullilAlameen & Nurri Min
Nurrullah. He WILL be Attorney General for the MERCY of WHOLE
Creation & Mankind at the Court of the Almighty God on Judgment day.
All true believers believe that mankind in the present has come into
existence through the first man and woman, Prophet Adam (pbuh) and
Eve (pbuh). The complete code of life bestowed by God, The Almighty,
for the auspicious, righteous mode of living of Adam (pbuh) and Eve
(pbuh) is called Islam. Islam is the code of life for all mankind,
prescribed by God, The Almighty, and communicated through His
Chosen Prophets. Since Prophet Adam (pbuh), more than one hundred
twenty four thousand prophets have been chosen to serve innumerable
communities in different times. Prophet Mohammad (SM) (pbuh) was
the First & Last Prophet for the Mankind and the Viceroy of God the
Almighty for all creation.
Therefore, Islam is the first, last and only religion, and in essence it is the
scientific and practical philosophy of life. The Glorious Quran is the
Complete Code of Human life and God’s creation. The basic tenet of
Islam is to surrender absolutely to God, and to conduct life in accordance
with the provisions of The Holy Al-Quran and the prescriptions of
Prophet Mohammad (pbuh) & Ahle-Bayet, and to inevitably get
protection and happiness in this life and the next.
At the Historic battle of Karbala in one tent there were 22000 misguided
munafiq follower of Yazid and another there were only 82 true
descendents of Ahle-Bayet by the leadership of Hazrat Hussein (A). But

Yazid’s Munafiq army had killed all 81 member of Ahle-Bayet except
Hazrat Zainul Abedeen (A). Currently there are 73 sects in Islam, which
was already Prophesized in Authentic Hadiths by Hazrat Mohammad
(SM), and was acknowledged by the Fourth Caliph Hazrat Ali (A) in
Prophets Lifetime. Prophet also stated that, “All of the sects of Islam will
eventually proceed to hell fire except One that will lead him and his
descendants (Ahle-Bayet) with the proper guideline of Holy Quran”.
Currently the Saudi Monarchy and their associates along with some
fanatic groups of Jewish and Christians had been working along to
sponsor Ohabism, Selafism, Tablighi and Jamaat-e-Islami sects along
with so-called Muslim terrorist group Al-Quida and directly destroying
the backbone of Real Truth of Islam. The Author and Editors of this book
is not at all follower of Sunni, Shia or any other sect but a divine follower
of the path of Ahle-Bayet and representing the virtues and values of
Holy Prophet Hazrat Mohammad (SM) with the guideline of Holy
Quran. But It may be mentioned here that, there are several references
had been used from Sunni & Shia Scholars but which was later revised
by His Eminency Dr. Hazrat Shah Sufi Nurul Alam 43rd Direct
descendant from the Prophet of Islam.
Out of approximately six billion people in the world it is surprising that
more than five billions do not admit Prophet Mohammad (pbuh) as the
Last Prophet chosen by God the Almighty, for the Mankind, nor do they
accept the Holy Al-Quran as a divine revelation. Prophet Mohammad
(pbuh) is the sole demonstrator and exhibitor of the righteous path for all
mankind and creation also should be seen as omnipresent. It may be
relevant to mentioned that, those five millions of Muslim may come from
the 22000 Yazidi followers of the Battle of Karbala, on the other hand the
true and devoted Muslim followers in Islam had came from the survived
blood of Hazrat Imam Zainul Abedeen Ibn Hussein (A) from the Historic
battle of Karbala.
But that shouldn’t sadden us, if one do gets the opportunity to realize
that us Human beings are the crowned creations of Almighty God but
yet without the revealed knowledge of Almighty God, We are
completely blind, which was sent by one hundred twenty four thousand
prophets Since Prophet Adam (pbuh), to serve innumerable
communities in different times, which undoubtedly proves Satan the
enemy of Allah as well as us Mankind actively working since the
creation of Adam & Eve. Just as the Almighty sent several thousands of
Prophets to reveal the bright knowledge but when humans drowns their

self into pride, greed, jelousy and luxury and becomes visible mirror
image of satan and starts activities against the Almighty and his
After the destruction of 1st civilization by Nuh (A) biblical flood it was
the People of Aad & Samood of 2nd Civilization (Current Civilization)
that started worshiping of statues instead of Oneness of God, also
proclaimed they were the only righteous Superior than anyone,
eventually they were destroyed by the curse of Almighty God in the time
of Prophet Hud & Prophet Shueb for not accepting the God’s messages.
Thereafter it was the capital of the world at around 1800BC, which was
Babylon, present day Baghdad. Babylon once was the best of best
developed city of the World, but unfortunately, the people of Babylon
refused to follow the God of Abraham and Abraham's message because
of their arrogance and belief of being the Superior among all. So
Almighty God punished them and Babylon was destroyed. Also in the
time of The Grandson of Genghis Khan, Hulagu Khan, sieged Baghdad,
the capital of the world at the time, in 1258, there were 90,000 to
1,000,000 peoples killed by the Mongols. The Abbassiya Caliph
Mustasim Billah was captured and starved to death in his own treasures
room, who was the descendant that betrayed Grand Son of Great
Prophet Hazrat Mohammad (SM) The Mongol conquests led to
~60,000,000 deaths total. Later on, in 1401, Timurlane, captured Baghdad,
killing 20,000 more people. Timur ordered that every soldier should
bring 2 human heads to him. Timurlane's conquest led to the death of
20,000,000 people. In World War I, Which lasted almost 3 years (19141918), and 10,000,000 - 30,000,000+ people were killed. Mostafa Kamal
Ataturk was the key player, very swiftly took over Ottoman Empire with
the help of British Military force and destroyed the Caliphate ship of
Islam even though the Calipha-E-Rashidun were the only real Caliphs of
Islam. World War II lasted 6 years (1939-1945), killing 40,000,000 72,000,000 people. Hitler was declared an enemy of the world by the
Allies. Hitler killed 6 million innocent Jews alone. If you went back to the
lineage of those Jewish peoples you would have found the blood of the
betrayer who created several conspiracies against the Great Prophet
Hazrat Mohammad (SM) in Madinah and their decendents still creating
conspiracies to diminish and eliminate the real truth of Islam. A point to
be noted, The author of this book is not an enemy of any religion, not
even having any personal grounds to publish such real fact but for the
spread of the real truth which is “The human being is the crowned
creation of Almighty God. And Abraham’s descendants, The Jews,

Christians, and Muslims, are cousin brothers” in accordance to the Holy
Quran, except idol and fire worshipers.
After the departure of the Prophet Hazrat Muhammad (peace be upon
him) (SM) from this world to heaven in 632 A.D., those who were closest
to him passed on his teachings to the sincere seekers of the next
generation, who in turn became the perfected guides, or Shaykhs, for the
generation after them. This process has continued down to our present
time by the Mercy of Allah. In this way, every authentic Sufi guide has a
chain of teachers which leads directly back to the Prophet Muhammad
(SM) (peace be upon him). The Fourth Caliph of Islam Hazrat Ali Ibn
Abu Talib (A), is the Grand Sufi Master of all Sufis. He is also the
Supreme Authority of Sufism. Such a chain of teachers is known in
Sufism as a "Silsilah" or a “Shajarah" (Sufi Order). In the English
language, each of these “tariqahs” is known as a ‘Sufi Order’.
In 12th Century When One of the most influential Great Islamic Scholar
and Greatest Sufi Saint Imam Al-Gazali passed away, the fanatic Muslim
groups in Baghdad, Iraq, Tehran, Iran the Sunni and Shia complex,
completely destroyed by the Abbassiya Caliph the real books of Sufism
written by Imam Al-Gazali, which is why the True path of Islam
“Sufism” could not spread around the world.
Currently, All Sufi masters and founder of Sufi orders as well as leader
of the toriqas has been declared abandoned by the Saudi Monarchy and
British Empire. After a crucial research by the British Empire realized
one crucial fact that there will not be any other Prophets that will come
but the teachings of Sufism should also be destroyed in order to
completely eliminate the Real Islam. The descendants of Prophet
Mohammad (SM) were completely thrown out and killed from the
Kingdom of Saudi Arabia Holy city Makkah and Madinah with the help
of British Empire. They also destroyed the Holy grave of Prophet’s first
wife Hazrat Khadija-tul-Kobra (SA) in Makkah of Govt. grave (Jannat-ulMoallah in holy city Makkah) as well as the Jannat-ul-Baqi the graves of
Prophet’s other wife Ayesha (RA) Prophet’s beloved daughter Hazrat
Fatima (SA) grave/Dome along with 3rd Khalif Osman (RA), Shaheeds of
Battle of Ohud including Great Hamza’s grave along with several
thousand Holy graves/Holy Dome of companions of Prophet. Finally,
they tried to destroy the Prophet’s Holy Dome in Madinah, but they
could not succeed at all, because there are 70,000 angels are protecting
and saluting as safeguard from the Almighty Allah to his Beloved

Prophet accordance of Holy Quran Surah Ahzab verse# 56. It should be
noted that, those individuals who tried to destroy the Prophet’s Holy
dome by the order of Saudi Monarchy’s King since 1920, they were all
miraculously killed by Python snakes, which led them to stop at last. But
they started a different way of conspiracy.
"The current World’s situation and the economic circumstances along
with climate’s conditions are very unstable. The third world war is
knocking the surface of the earth. The climate of the planet is changing
unlike any other period in the history of the civilization. Billions of
people are hungry, dying without food or medicine, all around the
world. Unfortunately, the UN does not look into them. The leaders of
many nations around the world are very unpatriotic, pathetic and
ambitious for their own interest. Some nations are led through the
military leaders, and others are playing the role of so called Democracy
and Communism, but they have not succeeded to establish international
security and peace. Natural disasters are also threatening the planet. In
accordance of the Sufi Cosmology and predictions of His Eminency Dr.
M. N. Alam, indicated the current situations of the World and the
solution. The single superpower, the United States of America, is facing
the greatest economic crisis in its history. The President of USA Barack
Hussein Obama’s administration is also at risk to lose its credibility. His
Eminency also indicates that the 44th President of the United States of
America will not succeed with his ambitious election commitment and
goals because he is surrendering to the pressure of political elements and
entities. The issues of Russia, North Korea, Iran, China and the Middle
East, have also given a dangerous pressure to the Obama’s
administration. This administration also encouraged and accepted Gay
and lesbian by approving their marriages, which has not been officially
accepted in America since its independence. In accordance to the world
history, the descendants of Prophet Lot (PBUH), in the time of Prophet
Abraham (PBUH) completely lost their existence in the Dead Sea area
because of open homosexuality. This is a violation of human nature and
Almighty God's order. His Eminency Dr. Alam is afraid about what will
happen to the single superpower, the USA In the time of black leader
Obama. His Eminency indicates Obama is a good person but he is not
free to exercise his election commitment. His Eminency Dr. Alam again
warns the Obama Administration that homosexuality should not be
encouraged at all. It is against God the Almighty's order in the Holy
Bible, the Glorious Holy Quran, the Holy Torah, and other Holy
religious books of Hinduism and Buddhism. Obama should carefully

handle the matter of the natural power of Almighty and constitutional
power of himself. If you (Obama) ignore the teaching of the holy books
in the name of freedom and democracy, you will have to pay just like
Nimrod, the powerful king of the planet after the biblical flood at the
time of Prophet Noah (PBUH) and Prophet Lot (PBUH)."
Humanity can have an alternative future, however, if it heeds in time the
Holy Voice. The Prince of Peace, the Merciful Source of life, the one
living God in his infinite love, speaks to mankind through the voice of
the prophets. If humanity heeds the warnings of its inner voice, given
expression by the modern prophets, to cease its inhuman behavior, to
care for the environment, to respect all life as an expression of Divine
intention, only then humanity will sustain spiritual grace and dwell in
the house of the Lord for ever more. This too can be our "Destiny”. This
scripture can be considered as a guideline for the survival of the
FINAL MESSAGE: From the 43rd direct descendant of the last Prophet
of mankind, Prophet Mohammad (Peace be upon Him), His Eminency
Dr. Hazrat Shah Sufi Sheikh Mohammad Nurul Alam, President World
Spiritual Assembly, New York, USA. (His Eminency Dr. M.N. Alam has
been supporting the United Nations since 1985 and United Nations
General Assembly designated his Organization DCB, as a United
Nations Peace Messenger Organization in 1986.)
All concerned are requested to be ready to face and overcome about the
current situation of the World and future of the World. The human
being is the crowned creation of Almighty God. The Jews, Christians,
and Muslims, are cousin brothers in accordance to the Holy Quran. The
Muslims, constantly prays for peace for the descendants of Abraham
(PBUH) everyday in their five times prayer since 1400 years ago (Durud
Sharif (part), “Allah Humma Sawlle Ala, Saye Dena Mohammadio ..,
Kama Sallaita Ala Ibrahima Wala Ale Ibrahim, Innaka Hamidum Majid
.., Ref, This is a part of Muslims five times prayer, in accordance of Holy
Quran & Authentic Hadith), So Why are they fighting with each other?
Because of the fanatic belief and malpractice of reality of theology,
Muslims, Jews, and Christians do not understand the Prophet
Abraham’s ideology. No one shall dominate in a War or Fight. The
fanaticism of “So-Called: Muslims, Christians & Jews also Political
Dilemma” must stop to avoid the WWIII. The World federation of the
United Nations still exists, but they are only talking about peace. They
have their own agenda for international security and peace, but no one
abides. For that reason, the UN Security Council Resolution since WWII

has been disregarded by the disputed nations. The single superpower,
the United States of America has been playing their own role by their
own way, without following the UN Charter and UN Universal
Declaration of Human Rights. It was reported to me and confirmed that,
Western Media is taking advantage to paralyze the truth of Islamic
Ideology, which establishes Peace & Prosperity towards mankind since
1400 years ago, “Islam does not approve fanaticism or terrorism”.
Subsequently, some sects of Islam in the name so-called “Jihad”
encouraged by misguided political groups and patroned by Russia, USA
and other powerful nations to carry out terrorism activities to diminish
the Islam from its course. I am challenging and warning, to whom, those
who are engaged in such activities to stop immediately otherwise the
consequences shall be paid by the Almighty God. My prayer is that all
human beings, the crowned creation of God, May Allah, the Almighty
bless them, bless America, and bless United Nations and other countries
victimized by manmade disasters. “AMEEN”.

-His Eminency Dr. Sheikh Shah Sufi M N Alam
Date: May, 2010, United Nations NY
President World Spiritual Assembly, New York, USA, 43rd
Spiritual Successor from the Prophet of Islam, Prophet
Mohammad (SAW)

Table of Contents
The creator‟s first creation: The light of Beloved Prophet
Hazrat Mohammad (saw) ..........................................................................1
The Great Hazrat Ali (A) Being the Living Quran ......................5
Conspiracies Against Hazrat Ali (A) .................................................13
How Sufism Started ...............................................................................................17
Origin & Legacy of Sufism ....................................................................................18
Sufism & Modern World .......................................................................................19
The Great Sufi Saint Founder of Qaderia Sufi Order "Sheikh Abdul
Qadir Jilani (R)" ................................................................................ 25
Most Influential & Greatest of All Scholars & Great Sufi saint
HazratImam Al-Gazzali (RA) ............................................................. 39
Sultan-ul-Hind Garib-e-Newaz The Great Sufi Saint of the Asian
Continent Hazrat Khawaja Mainuddin Chisty (RA) of Azmir Sharif,
India ................................................................................................ 58
Life of Sufi ...........................................................................................................60
Sufism In 12th Century......................................................................................64
Doctrine Of Sufism And Its Need ...................................................... 64
Ulema - Sufi Clash ..............................................................................................68
Sufism Triumphed .............................................................................................69
Philosophy Of Sufism “The Practice”................................................. 72
Hazrat Shah Sufi Bahauddin Naqshband (RA) Founder of Naqshabandi
Sufi Order ........................................................................................ 74
Brief details of the Imam of the Tariqat Hazrat Shah Baha'uddin
Naqshband (RA) ............................................................................... 77
Hazrat Mujjaddid Alf Sani (Q) .......................................................... 79

Hazrat Shaykh Abu`l-Hassan Ash-Shadhili (RA) ................................ 81
The Difference of The Naqshbandi-Mujadeddi Sufi Order ................. 82
All Sufi Orders ................................................................................. 84
Conspiracies that Misguided Billions of Muslims around the Current
World Today..................................................................................... 86
Abu Hurairah (Father of Cat) ............................................................... 86
The so‐called Islamic Hadith writer, compiler and Author ............................87
Brief Biography of Khalifa Al-Mamun & Al-Farghani :....................................95
Internal Strife When & How Al-Mamun Murdered Islam’s Imams..............95
Al‐Ma'mun's Reign ................................................................................................96
Death ........................................................................................................................98
“So Called Imam, The Notorious Bukhari (194 ‐256) Hijri” ................... 98
His Early Years ........................................................................................................98
Primary Education and Interest in Hadîth ......................................................100
His False Proclamation of Memory ...................................................................102
Brief Details of Saudi Monarchy.........................................................................107
Events to Take place before the Coming of Great Imam Mahdi (A) .........112
A British Army General William W. W. Hunter had published a
book called “The Indian Musalmans”............................................. 113
His Eminency Dr. Alam’s Fight Against Enemies of Islam............................117
Present day associates of Shaitans in the World ................................ 127
Direct followers of GREAT Shaitan (Iblis) and descendant of Yazid ibn
Moabia as follows: .......................................................................... 127
The Protest of Hazrat Mujjadded Al-Fesani (RA) against the So-called
Great Akbar’s Din E-Elahi beliefs .................................................... 129
Brief of Al-Sultan Al-Azam Abul Muzaffar Muhiuddin Muhammad
Aurangzeb Bahadur Alamgir I ......................................................... 131
Hazrat Qutubuddin Bakhtiar Kaki (RA) ........................................... 139
Hazrat Nizamuddin Awlia (RA) ....................................................... 142
Hazrat Shah Jalal (RA) , Hazrat Shah Poran (RA) & Hazrat Nasiruddin
Sipah Sala (RA) Chief of 360 Awlias ................................................ 148

Hazrat Shah Sufi Amanat Ullah Shah (RA)....................................... 150
Brief about Khanqa-E-Munaimia of Nitonghat Patna, India .............. 154

History of 700 years old Sufi Dynasty Holy Azimpur Dayera
Sharif................................................................................................................... 157
Hazrat Shah Sufi Rowshan Ali (RA) as a Chief Minister ................... 167
Current Situation of Boro Dayera Sharif

.......................................... 171

Succession list of Spiritual guides of Chotto Dayera Sharif ............... 172
Founder of Dayera Sharif Great Sufi Saint of the Era Hazrat Shah Sufi
Syed Mohammed Dayem (RA) ........................................................ 175
Brief of Great Sufi Hazrat Shah Sufi Syed Nurullah (RA).................. 177
Hazrat Shah Sufi Syed Azmatullah (RA) .......................................... 178
Remarkable Glorious Events of Sufi Azmatullah (RA) ...................... 179
Life History of Hazrat Shah Sufi Abu Musa Kalimullah (RA) ............ 194
A Great Sufi Hazrat Shah Sufi Syed Dayemullah (RA) ................. 204
Summary Biography of His Eminency Dr. Hazrat Shah Sufi Mohammad
Nurul Alam .................................................................................... 213
Conspiracy in Dayera Sharif led by fake “Syeda” Saleha Khatun ...... 220
Mission Statement of Dayemi Complex Bangladesh (DCB) ............... 243
PRESS RLEASE of Dayemi Complex Bangladesh ............................. 247
Important pictures of His Eminency Dr. Hazrat M N Alam with Dignified
Individuals of the World .....................................................................................251

Table of Contents
Bangladesh Government Gazet ............................................... 257
Gulshan-e-awlia ......................................................................... 257
HwZnvwmK AvwRgcyi `vqiv kix‡di kvRviv-B-Kv`wiqv-inxwgqv ...................... 267
cÖ_g Aa¨vq........................................................................................ 268
wØZxq Aa¨vq ...................................................................................... 277
Z…Zxq Aa¨vq ...................................................................................... 292
PZz_© Aa¨vq ........................................................................................ 304

cÂg Aa¨vq ....................................................................................... 353
lô Aa¨vq .......................................................................................... 367
†Mv‡ìb †e½‡ji ¯^cœ`ªóv wnmv‡e `vqiv kix‡di mv¾v`vbkxb ........................... 367
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ †kL
Kvgv‡ji msNl©.................................................................................... 369
mßg Aa¨vq........................................................................................ 419
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg KZ©„K cywjk G¨v±
1861 ms‡kva‡b miKvi‡K civgk© cÖ`vb ................................................... 419
Aóg Aa¨vq ....................................................................................... 427
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi Kg©Rxeb ....... 427
beg Aa¨vq ........................................................................................ 443
gnvbex im~‡j Kixg mj−j−vû AvjvBwn Iqv mvj−v‡gi iIRv kixd wRqvi‡Z nhiZ kvn&
m~dx gyn¤§` b~i“j Avjg ........................................................................ 443
`kg Aa¨vq........................................................................................ 453
GKv`k Aa¨vq .................................................................................... 471
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi Ava¨vwZ¥K msN‡l©
Z_vKw_Z KwZcq we‡k¦i cÖfvekvjx ivóªcwZ, gš¿xi cwiYwZ ............................ 471
Øv`k Aa¨vq ....................................................................................... 475
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg ...................... 475
·qv`k Aa¨vq .................................................................................... 482
`v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) ms¯’vi cwiwPwZ ...................................... 482
†PŠÏ`k Aa¨vq.................................................................................... 486
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi evYx ............. 486
His Eminency Dr. Alam's Writ Pettition to Bangladesh
Sureme Court High court Division .................................................... 488

The Prophet Hazrat Mohammad (SM) (Peace Be
Upon Him) brought forward a philosophy of life
announcing a new dictum:
"God the Almighty is the Truth undoubtedly, but His Creation, this
universe is not a lie; this world is our workplace. Human life is not
an illusion or a dream; it is real and is the truth. Yet it is not the
whole truth because at the finality of this life, we have an afterlife.
Only when we can combine the two, we are able to comprehend the
whole truth. We have an afterlife; we shall not cease with death nor
shall we be usurped and infused into God."

The creator’s first creation: The light of
Mohammad (saw)
The Prophet Mohammad (Peace Be Upon Him) was the Promised
Prophet; that is, it was preordained that God The Almighty would send
Him to Earth. Each artistic creation is first brought into existence in
the mind of the artist and is expressed outwardly much later. This too
was held to be true for the advent of the Prophet Mohammad (PBUH).
He was the center point of all creations. Consequently, His glorious
form was formulated first in the thoughts of The Almighty. This
glorious form is the "The Light of Mohammad" and that is the reason
why God created the light of Mohammad (PBUH).
"Aualla Ma Khallakallahu Nuri" ‐‐‐‐ Al Hadish
The Prophet Mohammad (Peace Be Upon Him) has said: "At first what
God The Almighty created was the light." It can be said without
question that The Promised Prophet (Peace Be Upon Him) was born
before the start of creation. His meditated representation cast an
imperceptible shadow from moon to moon, star to star, planet to
planet, and man to man. One singular and immense curiosity arose
everywhere in nature and in the heart of the universe: where, when, and
how will this meditated form appear in this vast universe? (Al Quran,
Surah Yasin & Ar‐Rahman)
The meaning of the coming of the Promised Prophet (Peace Be Upon
Him) has to be understood in this way: that the coming of The Promised
Prophet (Peace Be upon Him) was predetermined by the laws of
nature. That which is inevitable according to the laws of nature is
necessarily promised before its arrival. That The Prophet Mohammad

(Peace Be Upon Him) will appear on this earth was not unknown to the
world; Prophet Adam, Prophet Moses, Prophet Noah and Prophet Jesus
had all presaged the coming of the Prophet Mohammad (Peace Be
Upon Him) according to all the Prophet’s given scripture. In many of the
ancient religious texts—such as the Vedas, the Puranas, the Jindabesta,
the Torah, the Digha‐Nikaya, the Jabur, the Injil—the advent of
The Prophet Mohammad (Peace Be Upon Him) has been predicted.
When God felt the desire to create, a predetermined glorious thought
must have come forth and manifested itself.
This imagination is
known as Nuri Mohammad (Peace Be Upon Him) or The Light of
Prophet Mohammad (Peace Be Upon Him). This Light is the reason
behind the creation of all objects in the visible and material world.
The plan and design for the creation of Prophet Mohammad (Peace Be
Upon Him) existed before creation, because The Prophet Mohammad
(Peace Be Upon Him) was the center point of the primary
purpose of creation. Therefore, He was created first from the glorious
light of God. This was very natural. In other words, it can be said that
the Prophet Mohammad (Peace Be Upon Him) was born before all
creation. Just as an artist gives expression to the design in his
imagination step by step, so did God give expression to the thoughts of
His primary creation gradually.
This is the reason why Prophet
Mohammad (Peace Be Upon Him) had to appear last. All else was
created first for the manifestation of the Prophet Mohammad (Peace Be
Upon Him) who is the principal reason for all creation. Without Him,
God may not have created anything.
God the Almighty Himself has stated in the Holy Quran: “Without You, I
may not have created the sky or the stars.”
However, a picture can never achieve the ideal of excellence if
only the principal design is presented by itself; it requires a
background, a setting. If one draws a beautiful picture on an empty
canvas, surely it will not be very pleasing. It has to be set against a
background of light and dark, a chiaroscuro where the cataracts flowing
from the mountains will dance, the flowers in the garden will be
smiling, the bird Koel and Papia will be singing, where the open blue

sky will reign glorious overhead, the full moon and the stars will
twinkle through the clouds. The principle design has to be dressed in a
similar manner in its beauty and sense, in its hues and fragrance. God too
had done the same.
Almighty God did not at first manifest the primary objective of His
creation, but created everywhere its background. Above was the vast,
blue sky dressed in billions of stars and planets, below a beauteous
earth carpeted with soft green grass; elsewhere, there were rivers and
rivulets, enormous lakes, and mountain ranges touching the sky. Thus
He arranged the scenery exquisitely and at last expressed the picture
of His mediation and thought, The Prophet Mohammad (Peace Be
Upon Him). The moon and the sun, the sky and the wind, the
mountains and the rivers, the birds and the beasts all understood for
whom the vast universe was being so beautifully ornamented and
arranged, and whose hues were coloring their inner and outer selves.
All of creation was waiting for the coming of the ever wished for, yet
to appear Guest. Thoughts of Him, dreams of Him awoke in their eyes,
and His footsteps resounded in the secret chambers of the corners of
their being. Just as, before a flower blooms, the dream of the flower
awakens in each branch, each leaf of a tree, so had thoughts of Him,
His shadow, His form, His compassion awakened everywhere in the
universe, even before He appeared. The sun and the rain, the light and
the wind, surrender all the powers and treasures of their being
to the flowering tree to help it blossom. Just as the bird bulbul waits
silently in the garden in expectation of the flower, so had the universe
and nature waited for the coming of the Prophet Mohammad (SAW).
Everyone knew that He would appear. In the Vedas, the Puranas, the
Jabur and the Torah there were clear signals of His coming: The
Prophets Adam, Moses, and Christ had announced the prophetic
words of His advent. Thus He was born before appearing on Earth.
He came before he was coming.
That is why the rays of His
glorious light were playing on Earth and in the sky.
A Point His Eminency Dr. Hazrat Shah Sufi M N Alam wanted to
make for those whom had been criticizing Almighty Allah’s Beloved
Prophet Hazrat Mohammad (SM) the following question should be
asked to theirselves, “If the Great Prophet Hazrat Mohammad (SM)
is the Light of Allah, and Allah created such a Universe for his

Starting from the time Prophet passed away the enemies of Islam
fused with fanatic Jews and Christians had been trying to diminish
Islam from its root course. Needless to say, Islam was and is as well
as will continue to be fast growing religion in the world, this fact also
passed thru the Fanatic Jewish and Christian follower’s mind and
did not hesitate to affair into it. Apparently, those fanatic Jewish,
Christian as well as Islam followers had been able to put a slow
poison to paralyze the root of Islam by misinterpreting many of the
verses of the Holy Quran. From time to time, Abbassiya Caliph AlMamun’s reign when Bukhari, Tirmidhi, Nessaye, Abu Dawud
fabricated Hadiths stated, Prophet Mohammad’s chest was cut open
and cleansed with Wisdom and ZamZam Water and replaced by
Angel Gibrael, which is absolutely false and fabricated. Along with
the misinterpretation of Surah Ahzab’s Verse 56 a crucial fact of
Holy Quran, Where Allah admits, “Him and His Direct Special
Angels are continuously saluting the Great Prophet Mohammad
(SM)” and misinterpreted meanings states, “Allah and His Special
Angels are blessing the beloved Prophet?” How can that be, if Great
Prophet already got a title “Rahmatullil Alameen” This
misinterpretation not only changed the main root of Islam but also
left millions and millions of people’s faith left ashtray. Currently, the
Saudi Monarchy sponsoring Selafi, Ohabi, Najdi, Tabhligi still
camouflaging abovementioned misinterpretation of Verse of Surah
Ahzab along many other hadiths and verses of Holy Quran. His
Eminency Dr. Hazrat Shah Sufi M N Alam 43rd Direct Descendant
from the Prophet of Islam, states very strongly, “Those who will
hinder to even think Prophet Mohammad’s (SM) virtues and values
as always his importance in Islam are doubtable or questionable
than even if you are among the believer, YOU Must retake your
Oath of Shadah, if not they will not be considered good Muslim” In
Accordance of Holy Quran Surah Al-Qalam.
The corrected Meaning of Verse 56 Surah Ahzab, “Bismillah Hir
Rahmanir Rahim” “The Almighty God certainly has been, is and
will continue to send infinite love and affection to his beloved
prophet Hazrat Mohammad (SM) along with his special angels who
are directed by the Almighty God to continuously salute with
respect, dignity and honor to the beloved Holy Prophet for His kind
attention. The Almighty God again commanding to the true believers

to pay respect with dignity and honor for their forgiveness and
mercy from the beloved Holy Prophet of Islam and Mankind”.
(Al‐Quran Surah Al Ahzab, 33:56)
Hazrat Mohammad (SM) is the crown of all the Prophets and beloved
Prophet of Almighty God. He was the first one that Allah the
Almighty Created from his own light (Nur). The whole Universe
along with the Sun, Moon, Earth and 18000 planets were created
including First Man Adam (A)’s life was also given from the Light of
RahmatullilAlameen & Nurri Min Nurrullah. He WILL be Attorney
General for the MERCY of WHOLE Creation & Mankind at the
Court of the Almighty God on Judgment day.

Knowledge Hazrat Ali (A.) BEING The
Living Quran
Hazrat 'Ali ibn Abee Taalib (A) was the cousin of the Messenger of
Allah peace be upon him as well as his son‐in‐law because of his
marriage to Fatima the daughter of the Messenger of Allah peace
be upon him. He entered the religion of Islam when he was only nine
years old and he was the first boy to accept Islam. 'Ali (May Allah be
pleased with him) emigrated from Mecca to Medina and he fought
alongside the Messenger of Allah peace be upon him in the Battle of
Badr, the Battle of Uhud, the Battle of Al‐ Khandaq and all of the
other battles except for the Battle of Tabuk because the Prophet
peace be upon him ordered him to stay with his family. Moreover, in
many of the battles, the Messenger of Allah gave 'Ali the
responsibility of carrying the flag of the Muslim Army and he became
well known for his valor and bravery.

Hazrat Ali (A) being the successor of Prophet (SM)
As Muhammad (SM) was returning from
632, he made statements about Ali that
differently by Sunnis and Shias. He halted
Khumm, gathered the returning pilgrims
and began to address them:

his last pilgrimage in
are interpreted very
the caravan at Ghadir
for communal prayer

"O people, I am not a ordinary human being. I am about to receive
a message from my Lord and I, in response to Allah's call, (would

bid good-bye to you), but I am leaving among you two weighty
things: the one being the Book of Allah in which there is right
guidance and light, so hold fast to the Book of Allah and adhere to
it. He exhorted (us) (to hold fast) to the Book of Allah and then
said: The second are the members of my household I remind you (of
your duties) to the members of my family. (Ahle-Bayet)”
Hazrat Ali (A) is respected not only as a warrior and leader, but
as a writer and religious authority. Numerous range of disciplines
from theology and exegesis to calligraphy and numerology, from law
and mysticism to Arabic grammar and Rhetoric regarded as having been
first adumbrated by Hazrat Ali (A).
Sufis believe that Hazrat Muhammad (SM) told about him "I'm the
city of knowledge and Ali is its gate..." Muslims regard H a z r a t Ali
as a major authority on Islam as well as being the Grand Sufi Master of
All Sufi Orders. Ali himself gives this testimony:
Not a single verse of the Qur'an descended upon (was revealed to) the
Messenger of God which he did not proceed to dictate to me and
make me recite. I would write it with my own hand, and he would
instruct me as to its tafsir (the literal explanation) and the ta'wil (the
spiritual exegesis), the nasikh (the verse which abrogates) and the
mansukh (the abrogated verse), the muhkam and the mutashabih (the
fixed and theambiguous), the particular and the general...
According to Seyyed Hossein Nasr, Ali is credited with having
established Islamic theology and his quotations contain the first
rational proofs among Muslims of the unity of God. Ibn Abi al-Hadid
has quoted
As for theosophy and dealing with matters of divinity, it was not an
Arab art. Nothing of the sort had been circulated among their
distinguished figures or those of lower ranks. This art was the
exclusive preserve of Greece whose sages were its only
expounders. The first one among Arabs to deal with it was Ali.
Hazrat Ali (A) was also a great scholar of Arabic literature and
pioneered in the field of grammar and rhetoric. His speeches, sermons
and letters served for generations afterward as models of literary
expression. Numerous short sayings of Ali have become part of

general Islamic culture and are quoted as aphorisms and proverbs in
daily life.
They have also become the basis of literary works or have been
integrated into poetic verse in many languages. Already in the 8th
century, literary authorities such as 'Abd al-Hamid ibn Yahya al-'Amiri
pointed to the unparalleled eloquence of Ali's sermons and sayings, as
did al-Jahiz in the following century. Even staffs in the Divan of
Umayyad recited Ali's sermons to improve their eloquence.[108] Of
course, Peak of Eloquence (Nahj al-Balagha) is an extract of Ali's
quotations from a literal viewpoint as its compiler mentioned in the
preface. While there are many other quotations, prayers (Du'as),
sermons and letters in other literal, historic and religious books.
In addition, some hidden or occult sciences such as jafr,Islamic
numerology, the science of the symbolic significance of the letters of
the Arabic alphabet, are said to have been established by Ali.

Descendants of Hazrat Ali ibn Abi Talib and Alavi Ali (A) had several
wives, Hazrat Fatimah (SA) being the most beloved. He had four
children by Fatimah, Hasan ibn Ali, Husayn ibn Ali, Zaynab bint Ali
and Umm Kulthum bint Ali. His other well-known sons were al-Abbas
ibn Ali born to Fatima binte Hizam (Um al- Banin) and Muhammad
ibn al-Hanafiyyah.
Hazrat Hasan (A), born in 625 AD, was the second Imam and he also
occupied the outward function of caliph for about six months. In the
year 50 A.H., he was poisoned and killed by a member of his own
household who, as has been accounted by historians, had been
motivated by Mu'awiyah.
Hazrat Husayn (A), born in 626 AD, was the third Imam. He lived
under severe conditions of suppression and persecution by Mu'awiyah.
On the tenth day of Muharram, of the year 680, he lined up before
the army of caliph with his small band of follower and nearly all of
them were killed in the Battle of Karbala. The anniversary of his death
is called the Day of Ashura and it is a day of mourning and religious
observance for Shi'a followers. In this battle some of Ali's other
sons were killed. Al-Tabari has mentioned their names in his
history. Al-Abbas, the holder of Husayn's standard, Ja'far, Abdallah

and Uthman, the four sons born to Fatima binte Hizam. Muhammad
and Abu Bakr. The death of the last one is doubtful. Some historians
have added the names of Ali's others sons who were killed in Karbala,
including Ibrahim, Umar and Abdallah ibn al-Asqar.
His daughter Zaynab—who was in Karbala—was captured by Yazid's
army and later played a great role in revealing what happened to Hazrat
Husayn (A) and his followers.

Except for H a z r a t Muhammad, there is no one in Islamic history
about whom as much has been written in Islamic languages as Ali. Ali
is revered and honored by all Muslims. Having been one of the first
Muslims and foremost Ulema (Islamic scholars), he was extremely
knowledgeable in matters of religious belief and Islamic
jurisprudence, as well as in the history of the Muslim community. He
was known for his bravery and courage. Muslims honor Muhammad,
Ali, and other pious Muslims and add pious interjections after their
In particular, the Hadith of the Cloak is often quoted to illustrate
Muhammad (SM)’s feeling towards Ali and his family:
One morning Muhammad (SM) went out wearing a striped cloak of black camel's
hair when along came Hasan b. 'Ali. He wrapped him under it, then came
Husain and he wrapped him under it along with the other one (Hasan). Then
came Fatima and he took her under it, then came 'Ali and he also took him
under it and then said: God only desires to keep away the uncleanness from
you, O People of the House! and to purify you a (thorough) purifying.

Authentic Hadiths
Almost all Sufi orders trace their lineage to Muhammad (SM)
through Ali (A.), an exception being Naqshbandi, who go through
Abu Bakr. Even in this order, there is Ja'far al- Sadiq, the great great
grandson of Ali. Sufis, whether Sunni or Shi'ite, believe that Ali
inherited from Muhammad the saintly power wilayah that makes the
spiritual journey to God possible. Imam Ali represents the essence of
the teachings of the School of Islamic Sufism. Sufis recite Manqabat
Ali in the praise of Ali (Maula Ali), after Hamd and Naat in their

The poet Kahlil Gibran said of him: "In my view, ʿAlī was the first
Arab to have contact with and converse with the universal soul. He
died a martyr of his greatness, he died while prayer was between his
two lips. The Arabs did not realise his value until appeared among
their Persian neighbors some who knew the difference between
gems and gravels"

Historiography of Hazrat Ali's life
The primary sources for scholarship on the life of Ali are the Qur'an and
the Hadith, as well as other texts of early Islamic history. The extensive
secondary sources include, in addition to works by Sunni and Shī‘a
Muslims, writings by Christian Arabs, Hindus, and other non-Muslims
from the Middle East and Asia and a few works by modern
Western scholars. However, many of the early Islamic sources are
colored to some extent by a positive or negative bias towards Ali.
There had been a common tendency among the earlier western scholars
against these narrations and reports gathered in later periods due to
their tendency towards later Sunni and Shī‘a partisan positions; such
scholars regarding them as later fabrications. This leads them to regard
certain reported events as inauthentic or irrelevant. Leone Caetani
considered the attribution of historical reports to Ibn Abbas and
Aisha as mostly fictitious while proffering accounts reported
without isnad by the early compilers of history like Ibn Ishaq.
Wilferd Madelung has rejected the stance of indiscriminately
dismissing everything not included in "early sources" and in this
approach tendentious alone is no evidence for late origin. According to
him, Caetani's approach is inconsistent. Madelung and some later
historians do not reject the narrations which have been complied in
later periods and try to judge them in the context of history and on
the basis of their compatibility with the events and figures [134]
The Glorious Quran Compiled by Hazrat Ali (pbuh):
The Quran Compiled by Imam Ali (AS)
There is no dispute among Muslim scholars, whether they are Sunni
or Shia, concerning the fact that the Commander of Believers, Ali (AS),
possessed a special transcript of the text of Quran which he had collected
himself, and he was THE FIRST who compiled Quran. There are a great
number of traditions from Sunni and Shia which states that after the death
of the Holy Prophet (PBUH&HF), Imam Ali sat down in his house and said
that he had sworn an oath that he would not put on his outdoor clothes or

leave his house until he collects together the Quran.
There are also traditions from the Imams of Ahlul Bayt which tell us that this
was done by Imam Ali by order of the Holy Prophet (See al-Bihar, v92, pp 4041,48,51-52).
This transcript of Quran which compiled by Imam Ali (AS) had the
following unique specifications:
a) It was collected according to its revelation, i.e., in the order in which it
had been sent down. This is the reason that Muhammad Ibn Sireen (33/653
- 110/729), the famous scholar and Tabi'i (disciples of the companions of the
Holy Prophet), regretted that this transcript had not passed into the hands of
the Muslims, and said: "If that transcript were in our hands, we would found a
great knowledge in it."
It is according to this transcript that Sunni scholars relate that the first
Chapter of Quran which was sent down to the Prophet (PBUH&HF) was
Chapter al-Iqra (al-Alaq, Ch. 96).
As you know the Chapter al-Alaq is not at the beginning of the present
Quran. Also Muslims agree that the verse (5:3) was among one of the last
revealed verses of Quran (but not the very last one), yet it is not toward the
end of the present Quran. This clearly proves that although the Quran that
we have available is complete, it is not in the order that has been revealed.
These few misplacements were done by some companions on purpose at worst,
or out of ignorance at least.
It was for this reason that the Commander of Believers, Ali (AS) frequently
stated in his sermons: "Ask me before you lose me. By Allah, if you ask me
about anything that could happen up to the Day of Judgment, I will tell you
about it. Ask me, for, by Allah, you will not be able to ask me a question
about anything without my informing you. Ask me about the Book of Allah,
for by Allah, there is no verse about which I do not know whether it was
sent down at night or during the day, or whether it was revealed on a plain or
in a mountain."
b) This transcript contained commentary and hermeneutic interpretation
(Tafsir and Ta'wil) from the Holy Prophet some of which had been sent
down as revelation but NOT as a part of the text of Quran. A small amount of
such texts can be found in some traditions in Usul al-Kafi. These pieces of
information were the Divine commentary of the text of Quran which were
revealed along with Quranic verses. Thus the commentary verses and
Quranic verses could sum up to 17000 verses. As Sunnis know, Hadith
al-Qudsi (the Hadith in which the speaker is Allah) is also direct
revelation, but they are not a part of Quran. In fact Quran testifies that

anything that Prophet said was (either direct or indirect) revelation (See
Quran 53:3-4). The direct revelation includes the interpretation/commentary of
the Quran.
In addition, this unique transcript contained the information from the Holy
Prophet about which verse was abrogated and which was abrogating, which
verse was clear (Muhkam) and which was ambiguous (Mutashabih), which
verse was general and which was specific.
c) This unique transcript also contained references to the persons, places etc.,
about which the verses were revealed, what is called "Asbab alNuzul". Since the Commander of Believers was aware of these facts, he
frequently said: "By Allah, no verse has been sent down without my knowing
about whom or what it was revealed and where it was revealed. My Lord has
gifted me with a mind which has a quick and retaining understanding, and a
tongue which speaks eloquently."
After he compiled this transcript, Imam Ali (AS) took it and presented it to
the rulers who came after the Holy Prophet, and said: "Here is the book of
Allah, your Lord, in the order that was revealed to your Prophet." but they
did not accept it and replied: "We have no need of this. We have with us
what you possess." Thereupon, Imam Ali (AS) took the transcript back and
informed them that they will never see it again. It is reported that Imam Ali
recited the latter part of the following verse of Quran:
"And when Allah took a Covenant from the People of the Book to
clarify it to mankind and not to hide its (clarification); but they threw it
away behind their backs and purchased with it some miserable gain! and
what an evil was the bargain they made!" (Quran 3:187)
By "its clarification",
Imam Ali meant
the unique divine
commentaries. The Commander of Believers then concealed that transcript,
and after him it was passed to the Imams who also kept it concealed. It
remained concealed with the Imams, one after the other to this day, because
they wished to be only one sequence of Quran among the Muslims. Because
otherwise if people have had two different sequences, it might later result to
some alteration in Quran by some sick-minded people. They wished people
have strictly one sequence of Quran. The Quran and its commentary which
were collected by Imam Ali (AS) is not available for anybody in the world
except to the Imam Mahdi (AS). If the transcript of the Commander of
Believers had been accepted, that would have been the Quran with unique
commentary in the hand of people, but it turned out to be otherwise.
This gives the meaning of the traditions in Usul al-Kafi which say that no
one but the Commander of Believers and the later Imams had the Quran

in the order it was revealed, and that the Quran which they had contains
"what can be understood of the heaven, etc." and "the Knowledge of the
Book, all of it," because they were the commentaries and interpretations
noted in the transcript of Imam Ali directly from the Holy Prophet
(PBUH&HF). Allah, to whom belong Might and Majesty, said:
"And We have sent down on you a Book in which is the clarification of
ALL the things." (Quran 16:89)
Sometimes the word "tahrif" is used in some traditions, and it must be
made clear that the meaning of this word is changing of something from
its proper place to another place, like changing the right position of
sentence, or giving it a meaning other than its true or intended meaning.
Therefore, it has absolutely nothing to do with addition or subtraction from
the text. It is thus with this meaning that the Quran states:
"Some of the Jews distort (yuharrifuna) words from their meaning" (Quran
4:46). This meaning of "tahrif", i.e., changing of meaning or changing
the context, as it appears in the Quran, has not only been applied in the
Muslim community to theverses of the Quran but also to the hadith of the
Holy Prophet, even by rulers who have been prepared to use Islam to their
own personal advantage. It is this "tahrif", with this meaning, that theImams
of Ahlul-Bayt have constantly sought to oppose. As one example, Imam
al-Baqir (AS) complained about the situation of the Muslims and their corrupt
rulers, and said:
"One of the manifestations of their rejecting the Book (of Allah behind their
backs) (see Quran 2:101) is that they have fixed its words. but they have
altered the limits (of its command) (harrafu hududah). They have (correctly)
narrated it, but they do not observe (what) it (says). Ignorant people delight
in their preservation of its narration, but the knowledgeable people deplore
their ignoring to observe (what) it (says)."
This use of "tahrif" is taken as a definition for the word wherever itappears
in the ahadith of the Imams, similar to what Quran (4:46) has used.
It is necessary to emphasize here that all scholars are in agreement
that the Quran which is at present among the Muslims is the very same
Quran that was sent down to the Holy Prophet, and that it has not
been altered. Nothing has been added to it, and nothing is missing from
it. The Quran which was compiled by Hazrat Imam Ali (A) (excluding
the commentaries) and the Quran that is in the hand of people today, are
identical in terms of words and sentences. No word, verse, chapter is
missing. The only difference is that the current Quran (collected by
the companions) is not in the order that was revealed.

The Conspiracies at the Time of Quran
Compilation with The Great Hazrat Ali (A.)
To His supreme sacrifice, somehow in Madina Great Ali (AS) met up
with Abu Bakr and showed him the Large skinned Book of Glorious
Quran, written by Ali (A) after the lifetime of Prophet (SM) in order
the way Quran was revealed with the chronological order of Makki
and Madani Surah, which is not available in the current Quran. Aged
Abu Bakr took up upon his shoulder by the Munafek whom was his
adviser at the time of his Khelafat. Accordingly, he was misguided
by his advisors and he disrespected also disregarded most honorable
and knowledge great Ali (AS). Also Prophet’s youngest daughter
Fatema, wife of Ali (AS) also died with angriness towards the first
Khalifh Abu Bakr’s activities. So that, Ali (AS) was planning to leave
Madina to go Kufa after 6 months of Prophet’s Uffat to avoid all the
confrontation from infant stage of Islam. It is clear that, Munafek,
shaitin voluntary were active against the reality and the truth of Islam
to shut down by the so‐called followers and revolutionary group and so
called supporter of Abu baker, Omar and Osman.
By this time, Abu Bakr have died with his one year term of his
Khelafat, Umar Ibn Khattab became the next Khalifh by selection by
the Munafeks. During his long Khelafat time of Islamic history he did
not pay any attention towards the compilation of Holy Quran, Because
he knew that this glorious matter was well kept with great Ali (AS)
at the time of Prophet Mohammad (SM). And Umar knew about
this confidential matter of the glorious Quran.
In Hijri 45, the Iron man Umar Ibn Khattab was killed by the
Munafekun of his near and dearest follower. They again and again
disregarded Ali (AS) by the Ummaiya Dynasty’s leader Mouwaiya
by whom selected Osman Ibn Affaan so‐ called Khalifa of Islam. The
conspiracy of Ummaiya dynasty which were long reigned during the
time of Prophet. The cunning Jewish Marwan, a close relative of
Osmaan was appointed as his Chief Secretary. This gentlemen
with his cunning group of Ummaiya completely destroyed the real
truth of Islam. Finally, they also killed Osmaan then Ali (AS) was
voluntary angry to establish the true Islam religion and he declared
martial Law under his direct guidance of Muslim Army to reconstruct
and redevelop the Islamic World. He was the active Muslim leader

for four years. Finally, Ummaiya leader bastard Moawiya declared a
war against Ali (AS) with his 164,000 so called army. There were
strong fights for three nights and three days at the battle of Siffin near
border of Syria. The Munafek’s three groups had came out as
being Ali’s supporter. On the other hand, bastard Moawiya made a
very big conspired game with the book of Almighty to the great Ali
(AS). By this time 56,000 senior Army of Ali along with Hafez Ul
Quran were killed in this battle. And the Shiiat Munafek group (30%)
of Ali’s Soldier at the battle filed accused Ali (AS) and charged why he
were fighting with Moawaiya. From that painful day and time the
Shiiat Munafek group was invented from Khareji of Ali (AS)’s
supporter. This group generally lives now in present day Iran as Shiats.
Cunning Moawaiya had signed a treaty with great Ali (AS) that Ali
(AS) will stay as the Fourth Caliph of Islam till he die and after that, in
accordance of that treaty Moawaiya would be next Khaliph of Ali
(AS). After that, grandsons of Prophet Mohammad (SM) the Great
Hassan & Hussein (AS) would be next Khaliph of the contemporary
Islam world. But there is no room nor chance for the bastard son of
Moawaiya Yazid (Kullu Shaitan) to be selected as Khalifh. Cunning
Mowaiya very soon had broken the treaty already in the Hijri 60‐61,
by the killing Ali (AS) in the time of prayer at the Kufa, Mosque.
And than he killed momentarily all of the Prophet’s grandsons Hazrat
Hassan Ibn Ali and Hussein Ibn Ali. By this time Moawaiya’s horse
had bretrayed him threw him off his shoulder and killed him. Then
conspiracy Ummaiya delimma was continued by the bastard Yazid.
In four years of Ali’s Khelafat time, he could not succeed to pay
attention to Print Quran for the distribution to the large number of
Muslim community. By this time after assisnation of Ali (AS), the
bastard Yazid became self proclaimed Khalifh. The whole Muslim
world’s armies were under his command. Finally, he invited Hazrat
Hussein (AS) towards Kufa by writing 12000 letters from Kufa and
Karbala. That was the last conspiracy of the Munafekun. Together
the river Euphrietes and Tygris of Karbala Hazrat Hussein AS was
surrounded by the 22000 armies of Yazid, but there were only 82
members of Prophet’s discendents with Hussein (AS). One garrison
army of Yazid consisting 22000 Munafek Army of Yazid
praying together under the leadership of Ibn Zia governor of Kufa
and on the other hand in the camp of Hazrat Hussein (AS) there were

only 82 members. They destroy the Hussein army including his child
except his teenaged boy Zoinal Abedeen, because of his illness he was
saved. The tragedy of Karbala had ended by the supreme sacrifice
Hazrat Imam Hussein (AS) and his army.
The great Sufi Saint of Baghdad “Bab A Shiekh” Gaosul Azom Hazrat
Abul Qadir Zilani (RA) and grant Sufi master of Qaderia Sufi order.
Another Sufi saint of Azmir India Hazrat Khaza Mainuddin Chisti
(RA) stated that, “The Yazid is not a human being, but he is a lier,
bastard so that, he can achieve false proclaimation of Khelafat by
killing Hazrat Hussein (AS). Today Shiya, Sunni complexity arrived
in Islamic world by the Ummaiya Dynasty. This process has been
acknowledged and strengthen by the Abbassiya Khalif Al‐Mamun
to introduce false Hadith by the bastard Abu Huraira and Bukhari. The
chaos and complexity resolved by the Yazid. The prophet grandson
and Ali could not succeed to establish the true Islam and its
reality. We are trying to present here, the true history of Islam for the
inhabitants of this Universe. Please read carefully and understand the
reality of Islam.
It is clear that, there is no any special group of sects in Islam. During
the time of cunning Moawiya and his son Yazid also a group of
misguided Ummaiya Khalifs made a longterm conspiracy to destroy
the Islam for their own interest, they had created among the real
Muslim sects like Shiiat, Sunni, Owhabi, Najdi by the patron ship of
devil with active support of fanatic Jews and Christians. In accordance
of Quran there should be no sects in Islam. Islam consider the
glorious Quran and Ahle Bayet as a complete code of human life.
Imam Mahadi (SM) the last Imam of Islam will lead the humanity with
the Holy Quran by the active cooperation of Prophet Isa (AS).


All the names of Ahle-Bayet
1. Hazrat Mohammad (SM)(top right), 2. Hazrat Ali (A.) (Top Left)
3. Hazrat Fatima (SA) Bottom Right, 4. Hazrat Hassan & Hussein (A) bottom lefts

Timeline of the Ahle-Bayt
Ali of the Ahl al-Bayt
Preceded by Hazrat Muhammad (SM)
chief of Banu Hashim since 653
Clan of the Banu Quraish
Born: October 23 598 Died: February 28 661
1st Imam of Shia Islam
Succeeded by
seal of prophecy - last prophet
Preceded by
Uthman 4th
SuIslam titles
Rashidun Caliph of Islam
Hasan ibn Ali
Disputed by Nizari
Succeeded by
Hussain ibn Ali


How Sufism Started:
After the departure of the Prophet Hazrat Muhammad (peace be upon
him) (SM) from this world to heaven in 632 A.D., those who were
closest to him passed on his teachings to the sincere seekers of the next
generation, who in turn became the perfected guides, or Shaykhs, for the
generation after them. This process has continued down to our present
time by the Mercy of Allah. In this way, every authentic Sufi guide has a
chain of teachers which leads directly back to the Prophet Muhammad
(SM) (peace be upon him). The Fourth Caliph of Islam Hazrat Ali Ibn
Abu Talib (A), is the Grand Sufi Master of all Sufis. He is also the
Supreme Authority of Sufism. Such a chain of teachers is known in
Sufism as a "Silsilah" or a “Shajarah" (Sufi Order). In the English
language, each of these “tariqahs” is known as a ‘Sufi Order’.
Starting from Hazrat Ali (A.) the Sufism spread thru the following list of
Imams who are direct descendants of Prophet Hazrat Mohammad (SM)
thru Hazrat Fatima (A) and Hazrat Ali (A)
Hazrat Ali ibn Abu Talib al Murtadha (A.)
The First Imam & Father of Imams
Hazrat Hasan ibn Ali al Mujtaba (A.) The Second Imam
Hazrat Hussein ibn Ali al Shaheed (A.) The Third Imam
Hazrat Ali ibn Husayn al Zayn‐al‐'Abedin (A.) The Fourth Imam
Hazrat Muhammad ibn Ali al Baqir (A.) The Fifth Imam
Hazrat Ja'far ibn Muhammad Al Sadiq (A.) The Sixth Imam
Hazrat Musa ibn Ja'far Kazim (A.) The Seventh Imam
Hazrat Ali ibn Musa al Ridha (A.) The Eight Imam
Hazrat Muhammad ibn Ali Taqi (A.) The Ninth Imam
Hazrat Ali ibn Muhammad Naqi (A.) The Tenth Imam
Hazrat Hasan ibn Ali 'Askari (A.) The Eleventh Imam
The Last & Final Imam Hazrat Imam Mahdi (A) will lead the humanity
to co-create heaven on earth along with Hazrat Isa (A) very soon, details
information, can be obtained from the 1st volume of this book, also find
brief information in the millennium prophecy statement of His Eminency
Dr. Hazrat Shah Sufi M N Alam.

Often, one of the Shaykhs may be so prominent, or become so wellknown, that his students will identify themselves by saying they follow
the way of such-and-such a Shaykh. The Arabic word for way is
‘tariqah’ (Spiritual Guide/Guardian).
So for example, students of the great Shaykh, Hazrat Bahauddin
Naqshband (RA) founder of Naqshband sufi order, and his successors
down to the present day are said to follow the Naqshbandi tariqah.
Similarly, Hazrat Abdul Qadir Jilani (RA) founder of Qaderia Sufi order,
Hazrat Khawja Moinuddin Chishti (RA) founder of Chistia Sufi Order
(tariqah), and Hazrat Abul Hasan Shadhili to the Shadhili tariqah, and
Hazrat Ahmed Faruqi Sirhindi Mujadded Alfe-Sani, founder of the
Mujaddedi tariqah.
Ultimately, all of these orders lead directly back to the Prophet
Muhammad (peace be upon him), and their differences are mostly
geographical and superficial.

Origin & Legacy of Sufism
The word “Tasawwuf” (the Arabic word for “Sufism”) was used
by the Prophet (peace be upon him), he certainly used the word
‘Ihsan’ or spiritual sincerity. Sufi Shaykhs have said that Sufism
itself is nothing other than this sincerity, or the perfect following of
the way of Hazrat Muhammad (SM), both inner and outer as well
as Ahle-Bayet (Family members of Great Prophet).
Therefore, Tasawwuf, or Sufism, can in no way be divorced from
the teachings of the Prophet Muhammad (peace be upon him).
Anyone who acts contrary to the principles of Islam cannot be
considered a Sufi, in spite of their claims. Care must be taken when
choosing a guide, for as Hasan al-Basri, a Shaykh of the the 7th
century said, "Association with the wicked produces suspicion of
the good".


Sufism and the Modern World

Sufism is a path of spiritual advancement. By a process of
purification, Sufi practices allow light to enter our hearts and our
faculties of perception. This may lead to the development of our
innate spiritual and intuitive abilities, in the same way that when
you open a window to a dark room light floods in and you can
suddenly see more.

Thus the practice of Sufism leads to an expansion of consciousness
- an increase in our self awareness and our awareness of the
universe we live in and completely surrender to Almighty God.
The divine devotion with five times prayer towards Almighty
Allah & Love for the Great Prophet Hazrat Mohammad (SM) as
well as towards Prophet’s family members (Ahle-Bayet), can earn
the title of being true “Muslim” means who completely surrenders
to Almighty Allah without any regards, in accordance of Holy
Quran and Sufi Orders. We become less prone to acting and
thinking in conditioned ways. This in turn leads to a selftransformation – a transformation in the way we conduct ourselves
and interact with the world. We find peace and contentment and a
growing awareness of a Higher Plan. Ultimately, the Sufi path
brings us closer to the Supreme Reality, which is the Almighty
According to the Sufi legacy, man is asleep. By this, they
mean than the vast majority of us are oblivious to the realities of
life and death, existence and God, and we live life as if in a dream
or a metaphor. And yet the other side of sleep is wakefulness, and
Sufi cosmology also teach that mankind is equipped with subtle
centres of consciousness which are largely unused, but which can
gradually be awakened through practical guidance and sincere
effort. Once awakened, these inner faculties of perception enable


us to witness realities which previously appeared to us as obscure
mysteries. It is possible to move into the light when previously we
were in the dark.
Sufism is the the path of the gradual awakening of the heart,
whereby we turn away from all that is illusory, and subsist in
Reality. This was the condition that Hazrat Muhammad (peace be
upon him) (SM) described when he said, "My eyes sleep but my
heart does not sleep" (Authentic Hadith).
Sufism is the spiritual aspect of Islam. Those who follow
the Sufi path strive to follow both the inner and the outer aspects of
Islam with ever-increasing sincerity. Indeed, another name for
Sufism is simply Ihsan, or "sincerity".

We live in an age when science and technology have
brought mankind not only great material advances, but also a deep
cynicism towards the religious and spiritual aspects of life. On the
one hand, the success of the "scientific method" has set limitations
on what are considered to be useful and practical fields of study.
We are taught to believe that only that which the outer senses can
perceive, and which the rational mind can analyze, are worthy of
being called ‘the truth’. And on the other hand, it is very easy to
become disillusioned with the various religions’ claims that they
have access to absolute truth and goodness, when these claims are
rarely actualized by experience.

Yet human nature is such that questions regarding the deep
mysteries of life continue to arise in individuals, and there will
always be some for whom the thirst to find answers to these
questions is so great that it will not easily be quenched by
rationalistic philosophical constructs or by literal readings of
religious texts.

Sufism teaches that it is possible for us to see beyond the
veils of darkness which enclothe our belief systems. One who
sincerely devotes himself or herself to a program of Sufi training
may eventually approach the state where one can "see things as
they truly are", when one can "worship Almighty God as though


you can see Him", and when can truly realize that one is "in the
world, but not of the world".

For many people in the modern world it may seem that
such teachings are alien to their culture or are a thing of the past if indeed they ever existed! Others may instinctively recognize that
their destiny lies in the unfolding of these teachings in their lives,
but are faced with overwhelming difficulties in finding a
trustworthy and authoritative teacher who can show them the way
out of the darkness.

One of the aims of the School of Sufi Teaching is to make
tried and tested methods of gaining enlightenment accessible to
people who are living ordinary lives in the modern world.
The secret of life and its purpose is the attainment of self
knowledge and God realization, in accordance of Holy Quran. This
is the birthright of every human being.
To reunite ourselves with God we must first become aware of our
own conditioning and wake up to the fact that we may be living
our lives blindly as if in a dream.
To awaken from this spell, we must activate the hidden powers that
lie dormant within ourselves and make them operative in our daily
lives. At First, Believing in Oneness of God and acknowledge all
his messengers. Secondly, Establish proper respect towards AhleBayet (Family members of Hazrat Mohammad (SM)), within that
belief you must perform five times prayer on time, by completely
surrendering yourself to Almighty God without any regards of
reward except Allah (Almighty God).
Finally The Sufi Orders have their Doa’s, Dhikrs in respect of
Almighty Allah as well as perform Milaad or Duroods in loving
respect towards the Holy Prophet Hazrat Mohammad (SM). And
after that there are special form of Meditation (muraqaba, Secret
Practice) involving a process called 'Transmission' (nisbat).
Through this practice of Meditation we can attain intuitive insight
which enables us to begin to see all things in their true perspective.

It opens up a new way of thinking, freeing us from our anxieties
and fears and in its place we gain a greater sense of happiness and
tranquility. This freedom empowers us to experience positive
feelings and thoughts towards ourselves and with it the power to
love others. It will reveal the powerful inter-relatedness of human
existence and the universe and show us the way back to Almighty
The School of Sufi Teaching is a branch of a Sufi Order which has
been present in India since the 12th century, and whose teachers
(or Shaykhs) can be traced directly back to the Prophet
Muhammad (pbuh).
A few decades ago Hazrat Azad Rasool, the Shaykh of this Sufi
Order, noticed that many people were visiting India seeking
spiritual advancement and enlightenment, but often got sidetracked or found it difficult to meet a trustworthy and authoritative
spiritual guide who could teach them the subtle intricacies of the
spiritual path.
In order to address this problem, Hazrat Azad Rasool established
the Institute of Search for Truth in New Delhi, India with the
consent of his own Shaykh, Maulana Mohammed Saeed Khan
(r.a.). This was in 1975.
The aim of the Institute of Search for Truth was the following:- to
serve the needs of people from all backgrounds who are seeking
the Truth and the spiritual advancement of the self, and who may
benefit from authentic Sufi teachings.
This Institute, under the name of The School of Sufi Teaching,
now has branches around the world, with students from countries
as far afield as the USA, Canada, Brazil, Russia, Australia, New
Zealand, Bangladesh, Pakistan, Turkey, Poland, UK, Egypt,
Tunisia, Ethiopia and South Africa.

The aim of School of Sufi Teaching remains the same as the
Institute of the Search for Truth:- to make authentic Sufi teachings
available to sincere seekers around the world.


Figure 24: The Holy Mazar Sharif of The Great Sufi Saint GaosePak
MuhiUddeen Abdul Qadir Jilani (RA) of Baghdad By Side Osman

Dome of Hazrat Abdul Qadir Jilani (RA)

Mazar of Hazrat Abdul Qadir Jilani (RA)


The Great Sufi Saint Founder of Qaderia Sufi Order
“Sheikh Abdul Qadir Jilani I”
He is Hasani and Husaini:
The most universally acclaimed saint of all times and the most
celebrated, in all the aalameen (worlds), among jinn and men as well as
among the arwaah (souls) and the malaika (angels), the beloved of
AllahTa’ala who throughout history has been showered the titles of
muhyudeen (reviver of faith), qutbRabbani and ghauth-al-a’zam (the
greatest helper), Sayyidi wa Imami Shaykh-ul-AkbarAbu Muhammad
Abdul Qadir Jilani, Radhu Allahu Anh was born in Ramadan 470
A.H/1077 CE in Jilan, Persia. His father’s name was Abu Salih, a man
of taqwa (piety) and a direct descendant of Hadrat Imam Hassan ibn
Ali Rady Allahu Anh. His mother Ummul-Khair Fatima was a saintly
daughter of a saintly father Shaykh Abdullah Sawma’ee who was a
direct descendant of Hadrat Imam Husain ibn AliRady Allahu Anh.
Thus Muhyudeen Shaykh Abdul Qadir Jilani was both Hasani and
Husaini, a descendant of the Holy Prophet, Sallallahu alaihi wa Sallam.

For this reason, the Sindhis for example, lovingly call him “putarmithe
mahboob jo” (the blessed son of the sweet beloved Holy Prophet),
Sallallahu alaihi wa Sallam.
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

He Reached the Status of Siddiqeen:
The Holy Prophet MuhammadMustafaSallallahu alaihi wa Sallam is
the last Prophet, there is no prophet after him. But people can still aspire
to spiritual progress, acquire taqwa (piety) and saintliness and become
Awliya Allah (friends of Allah). And the highest spiritual state after
Ambiya (prophets), belongs to the Siddiqeen (the truthful) that is why the
Holy Prophet taught us to make the dua: Allahummaj ‘alna min-asSiddiqeen (O Allah make us among the truthful). Well, Shaykh Abdul
Qadir Jilani Rady Allahu Anh manifested to the world that he ranked
among the siddiqeen at the ripe age of 18. At that age, his thirst for
knowledge and eagerness for the company of the Awliya Allah took him
to the city of Baghdad.
It is related that as he was about to leave home on this momentous
journey, his widowed mother sewed forty gold coins inside his coat as
part of his inheritance, and as parting advice told him to be forever
truthful. The caravan with whom he was travelling had gone as far as
Hamadan when it was attacked by a gang of robbers. In the course of
their loot, one of the robbers asked him whether he had anything with
him and he truthfully replied that he had forty gold coins sewn in his
coat. The robber obviously thought he was joking and narrated this
incident to his chief who decided to come and see this young man.
When his coat was torn open, sure enough there were forty gold coins.
The gang leader was astounded. He asked Shaykh Abdul Qadir Jilani
as to why he revealed this when he could have very well kept it secret.
Shaykh Abdul Qadir Jilani told him that his mother had advised him not
to lie and he was duty bound to obey his mother, Hearing this, the gang
leader was overpowered with remorse, repented, accepted Shaykh Abdul
Qadir Jilani as his Shaykh and so did all his followers and they went on
to acquire awliayah (sainthood) themselves. This is how Shaykh Abdul

Qadir Jilani came to be ranked among the Siddiqeen. Allahummaj
‘alna min-as-Siddiqeen, Aameen Yaa Rabbal ‘Aalameen.
Sayyid Hajji Abdul Raheem Bin Sayyid Muhammad Ismail Shirazi
has captured the essence of this incident most beautifully in the
following verses of his Urdu poem on the Gauth-al-A’zam:
Choron pay tum nay kar kay tawajjoh Abdaal banaaya ‘aali shaan Yaa
Gauth-al-A’zam ajab tumhaaree shaan
Focusing your spiritual glance at the thieves You turned them into great
saints O, the great helper, and your stature is truly astounding (Gulzare
Tayyiba, vol 3, p 18)
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

Sharia, Tariqa and Haqeeqi Ma’rifa
In matters of Shariah (sacred Muslim law), Shaykh Abdul Qadir Jilani
Rady Allahu Anh followed the Hanbal Madh-hab (school of sacred
Muslim law) but was an authority on the Shafi-i-Madh-hab as well, and
a chief exponent of the Ahl us-Sunnah wal Jama’ah (the people who
follow the Sunnah of the Holy Prophet and the Jama’ah of his blessed
companions). The way to draw nearer to Allah Ta’ala is through
additional voluntary prayers day and night, through constant
remembrance (Zikr), unceasing salawaat (Durood) on the Holy Prophet
Sallallahu alaihi wa Sallam, Sunnah fasting, charity, zuhd (abstinence)
and juhd (exertion in the way of Allah Ta’ala) as exemplified by the
Holy Prophet himself. This then is the tariqa (spiritual path leading to
Allah Ta’ala) which is rooted in sharia (sacred Muslim Law).
A Shaykh, musk-scented in shariah, tariqa and haqeeqi-ma’rifa
(knowledge of Allah Ta’ala) is able to ascertain the spiritual level of a
mureed (disciple) and can assign additional awraad and azkaar
(voluntary prayers) to be performed to attain spiritual progress. Shaykh
Abdul Qadir Jilani learned tariqa at the hands of Shaykh Hammad Bin
Muslim al-Dabbas, Rahmatullahi alaih. Traditionally when someone is
appointed a khalifa of a Shaykh in tariqa, he is given a khirqa. Shaykh
Abdul Qadir Jilani was bestowed the khirqa by ShaykhQadi Abi Said
al-Mukhrami, Rahmatullahi alaih.

The tariqa followed by Shaykh Abdul Qadir Jilani Rady Allahu Anh
came to be called after him the Qadiriyya tariqa and it came to be
universally accepted as a divinely-guided path to spiritual progress
through zikr of Allah to polish one’s heart of all evil, to lead a virtuous
life, to attain the love of the Holy Prophet, Sallallahu alaihi wa Sallam,
the love of the sahaba (companions) and the Ahle Bayt (the Prophet’s
blessed household), the love of the awliya (saints), and to follow the
sharia (sacred Muslim law) according to the teachings of any one of the
four Imams of madh-hab, that is Imam Abu Hanifa, Imam Shafi-i,
Imam Malik and Imam Ahmad bin Hanbal, may Allah Ta’ala be
pleased with them all.
Any tariqa has a silsila or spiritual chain linking the teachings of the
Shaykh to the teachings of Rasulullah Sallallahu aliahi wa Sallam. The
spiritual genealogy of Shaykh Abdul Qadir Jilani RadyAllahu Anh is
traced back to the Holy Prophet as follows:
Shaykh Abdul Qadir Jilani, disciple of
Shaykh Qadi Abi Said Ali Mubarak al-Mukhrami, disciple of
Shaykh Abul Hasan Ali Ahmad Qareshi al-Hankari, disciple of
Shaykh Abu Farah Muhammad Yusuf Tartusi, disciple of
Shaykh Raziuddin Abul Fazl Abdul Wahid Abdul Aziz, disciple of
Shaykh Abu Bakr Abdullah Shibli, disciple of
Shaykh Abul Qasim Junaid of Bagdad, disciple of
Shaykh Abul Hasan Siri Saqti, disciple of
Shaykh Maroof Al-Karkhi, disciple of
Shaykh Sulaiman Dawood Tai, disciple of
Shaykh Habib ul Ajami, disciple of
Shaykh Hasan al-Basri, disciple of
Sayyidina Ali ibn Abi Talib, Khalifaof
Sayyidina Muhammad ibn Abdillah, Nurin-min-Nurillah,

Allahumma Salli wa Sallim wa baarik alaih.
The names in this silsila (spiritual chain) are given in the Tawassul of
Qadiriyya in the kitab Abdul Qadir Fee Eedahittasawwuf compiled by
Nuriddeen ibn Shaykh Husain Mahmud al-Ghasani as well as in the
biography of the Shaykh by Dr. Zahurul Hasan Sharib.

Yaa Hayyu Yaa Hayyu Yaa Qayyum.
Yaa Hayyu Yaa Hayyu Yaa Qayyum

Shaykh Abdul Qadir Jilani Rady Allahu Anh taught Muslims and
preached to non-Muslims in Baghdad. His Khutbas (sermons) and
Nasiha (advice) have been compiled and handed down through centuries
as classics of Muslim spirituality.
His major spiritual works in the field are:
Sirr al-asrar (The secret of secrets).
2. Futuh al-ghayb (Revelations of the Unseen).
3. Ghunyat al-talibeen (Wealth for Seekers).
4. Al-Fat’hu Rabbani (The Endowment of Divine Grace).
Besides the Qur’an Kareem and Hadith Shareef, these are required
minimum reading for someone who aspires to be an aalim (learned). As
we read his masterpieces, we are struck by the fact that his style of
expression is different from that of any other Shaykh, aalim or wali. He
is so much saturated with the spiritual power of Tawheed that his
exposition and its flow has a spiritually confident personality all its own
so that anyone who reads his khutbas spontaneously admits that he is the
qutb-al-aqtaab, the Shaykh-ul-Mashaaikh, the Gauth-al-A’zam and
much more.... a Shaykh who epitomized mujaddidiyya (faith revival)
and Awliyah (sainthood).
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Azkaar, Salawaat and Qasida
The Qadiriyya tariqa is a tariqa of Zikrullah, remembrance of Allah.
The plural of Zikr is azkaar. The azkaar and awraad (daily voluntary
prayers) of Shaykh Abdul Qadir JilaniRady Allahu Anh have been
compiled in many kitaabs (religious books), one of which is
Fuyudhaatur-Rabbaniyya, compiled by al-Hajj Ismail Ibn Sayyid
Muhammad Sa’eed Al-Qadiri. It gives the awraad and azkaar of
Shaykh Abdul Qadir Jilani for each day of the week as well as for
various special occasions.

Then we have the salawaat (durood) on the Holy Prophet Sallallahu
alaihi wa Sallam recited by the Gauth-al-A’zam and we have to read
Fuyudhaatur-Rabbaniyya as well as his major classics to appreciate
how profuse Shaykh Abdul Qadir Jilani was in sending salawaat and
salaam on the Holy Prophet, Allahumma salli wa sallim alaih. His
most famous salaat is called As-Salatu Gauthiya after him while he also
recited As-Salatul Kubra (The big salaat) and kibritil ahmar (the
philosopher’s stone). Kibritil ahmar is given in both FuyudhaaturRabbaniyya as well as in Miskaatus-Salawaat of Mawlana
Muhammad Elias Burney.
“The pholosopher’s stone” means
something very rare to find.
His emphasis in immersing yourself in the Asma Allah-ul-Husna (the
most Beautiful Names of Allah Ta’ala) until they run through your veins
is breathtaking. He has woven a qasida (hymn) of 63 verses around this
Asma-ul-Husna whose opening verses are:
Shara’tu Bi Tawheedil Ilahi Mubasmilaa
Sa Akhtimu Bi-dh-dhikril Hameedi Mujammila
Wa Ash-Hadu Annallah Laa Rabba Ghairuhu
Tanazzaha ‘an Hasril Uquli Takammulaa
(Transliteration from Fuyudhaatur-Rabbaniyya, p 52)
I start the Tawheed of Allah with Bismillah.
I will finish with the Zikr of Allah, the Most Beautiful.
And I bear witness that there is no Lord other than Allah.
Glorified is He, beyond human understanding, Most Perfect.
And his qasida Gauthiya is universally popular. It is chanted from
Rabat to Lahor and from Mombasa to Toronto. Shaykh Abdul Qadir
Jilani Rady Allahu Anh passed away on 11 Rabi-ul-Akhir 561
A.H/1166 C.E, at the age of 91. Those in the Qadiriyya tariqa recite
Qur’an Kareem and do Zikr on that night. In the Indian sub-continent, it
is called Gyaarween shareef, or the blessed eleventh night of the month.
Qasida Gauthiya is also recited. In it, ShaykhAbdul Qadir Jilani gives
us some of the secrets of his own spiritual stature. Consider the spiritual
force with which the opening lines burst upon you:
Saqaanil 31araka kaasaatil wisaalee
Faqultu likhamratee nahwee ta’aalee

When we read the classics of Shaykh Abdul Qadir Jilani Rady Allahu
Anh like Sirr al-asrar, Futuh al-ghayb, Ghunyat al-talibin, Al-Fat’hu
Rabbani, and qasida Gauthiya and recite the awraad and salawaat that
he recited, we begin to understand why he is considered to be the
Gauthul A’zam (greatest saint). But the initiate sometimes wonders why
he revealed so many spiritual secrets when most other Shaykhs are
reticent. To answer that question, we will need to turn to Sayyidi wa
Imami Mawlana Abdullah ibn Alawi al-Haddad, Rady Allahu Anh.
In Gifts for the Seeker, he explains that Shaykh Abdul Qadir Jilani,
Rady Allahu Anh had received permission to divulge these spiritual
secrets-“for the man who receives such permission is under an order
which he can but obey-and the secret of the permission granted in such
matters is itself one that cannot be divulged.” (Gifts for the Seeker,
translation by Dr. Mostafa al-Badawi, p.11).
Yaa Hayyu Yaa Hayyu Yaa Qayyum.
Yaa Hayyu Yaa Hayyu Yaa Qayyum

Spread of Islam through Sufi Saints
Shaykh Abdul Qadir Jilani, Rady Allahu Anh as the model of a Sufi
saint, through his nasiha, azkaar and salawaat, through giving a living
reality to Islam, in his complete surrender to the Will of Allah and in his
showing of tawakkul (trust in Allah) and through his teachings and
preaching converted more than five thousand Jews and Christians to
Islam while more than a hundred thousand ruffians, outlaws, murderers,
thieves and bandits repented and became devout Muslims and gentle
dervishes, explains Shaykh Tosun Bayrak al-Jerrahi al-Halveti in his
Introduction to Sirr al-asrar, p xxxi. And the halaqa of Zikr (Zikr
congregations) which he instituted have continued to attract millions of
people to Islam through centuries and will continue to do so, InshaAllah, till the Day of Judgement, Aameen.
A few examples suffice to illustrate this. The first example is that of
acknowledged Shaykh Abdul Qadir Jilani as his Shaykh and spread
Islam in India among the Hindus. He achieved such a high spiritual
stature that he is called Sultanul Hind (the sultan of saints in the Indian
sub-continent) and all the saints in that region are under his banner while

he is under the banner of the Gauth-al-A’zam. In the same way Shaykh
Uways ibn Muhammad Rahmatullahi alaih of Somalia became a
khalifa in Tariqatul Qadiriyya at the shrine of Shaykh Abdul Qadir
Jilani in Baghdad and spread Islam in the whole of Eastern Africa
through congregations of Zikr. And Shaykh Hamzah Fansuri, considered
to be the greatest saint in Indonesia and Malaysia proudly proclaimed
that he learned Islam from Shaykh Abdul Qadir Jilani.
It can truly be said that the mureedeen and muhibbeen (loving disciples)
of Shaykh barakaat Abdul Qadir Jilani Rady Allahu Anh have spread
Islam throughout the world through Zikr. The (blessings) of zikr are
truly unending. May Allah Ta’ala make us among the Zaakireen,
And the granting of awliyah (the stature of a saint) by Allah Ta’ala to
the Zaakireen (those who remember Him), aabideen (those who worship
Him) and muhibbeen (those who love the Holy Prophet) is in all
instances mediated by the Holy Prophet Sallallahu alaihi wa Sallam,
Shaykh Abdul Qadir Jilani and one’s own Shaykh. After all the awliya
and the ulama (learned) are the Khalifatullah, vicegerents of Allah.
And one must always aspire to awliayah so that one becomes ‘Aarif
Billah (knower of Allah). Allahummaj ‘alna minal ‘aarifeen, Aameen
Yaa Rabbal Aalameen.
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

His Aqeeda:
His aqeeda (beliefs) was that of the Ahl us-Sunnah wal Jam’ah based
on the Qur’an, and the Sunnah of the Holy Prophet Sallallahu alaihi wa
Sallam. All the Sufi Saints through centuries have expounded on and
lived by this aqeeda. Its cornerstone is Tawheed (Unity of Allah), its
nurturing is with Asma ul Husna and Ishq (love) of the Holy Prophet; its
daily life is governed by shariah (sacred Muslim law); its growth and
spread is through nasiha (good advice), zikr of Allah Ta’ala and
salawaat and salaam on the Holy Prophet, Sallallahu alaihi wa Sallam,
its peak is jihad and its ultimate is Fana Fillah (annihilation of oneself
in the Love of Allah Ta’ala) after which Allah Ta’ala showers you with
Baqa Billah (spiritual life everlasting) in His Ridha (pleasure).

So you start with Ridhal Waalidain (in the pleasure of your parents) and
end with Ridhallah (pleasure of Allah Subhanahu WA Ta’ala). And the
sahaba (companions) of the Holy Prophet are referred to as Rady Allahu
Anhum WA Radhu Anh (Allah is well pleased with them and they are
pleased with Him). And according to Shaykh Abdul Qadir Jilani, his
own position is equal to the dust under the feet of the sahaba. If that is
the case, what of the stature of the blessed sahaba of the Holy Prophet
Sallallahu alaihi WA Sallam? Their spiritual stature derives from the
fact that they were blessed with the opportunity of beholding the Holy
Prophet with the eyes of imaan (faith). That being the case how can
anyone be capable enough to explain in full the sifat (attributes) of
Mohammad-e-Arabi, Rasule-Rabbil Aalameen, and Rahmatullil
Aalameen. Only Allah Rabbul Izzat is well aware of what he bestowed
on His beloved Prophet, Allahumma Salli WA sallim alaih.
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum.

His Daily Life and Teachings
Imam Shihabuddeen Umar Bin Muhammad Suhrawardi
Rahmatullahi alaih in his universally acclaimed classic Awariful
Ma’arif refers to Shaykh Abdul Qadir Jilani as “Our Shaykh”. He
writes that according to Shaykh Abdul Qadir Jilani, the Shaykh has to
cultivate these qualities:
Of Allah Rabbul Izzat (to cover up and forgive)
Of Sayyidina Mohammad Mustafa Sallallahu alaihi wa Sallam (to
intercede and to accompany)
Of Sayyidina Abu Bakr Siddiq Rady Allahu Anh (truthfulness and
Of Sayydina Umar Rady Allahu Anh (to command and to forbid)
Of Sayydina Uthman Rady Allahu Anh (to feed the poor and to pray
when others sleep)
Of Sayydina AliRady Allahu Anh (to be knowing and brave).
(Awariful Ma’arif, translated by Wilberforce Clarke, p 162)
Imam Ibn Kathir Rahmatullahi alaih described the admonitions of
Shaykh Abdul Qadir Jilani saying: “He enjoined the people to do what
is good and abstain from what is evil. His admonitions addressed

caliphs, ministers, and people in authority, judges, companions and the
masses. Standing on the pulpits of the mosques, he reprimanded them in
the presence of witnesses as well as during his public addresses. He
disavowed the civil appointment of any unjust person, chose Allah’s
blessings over anyone else’s wrath, and was not affected by any
In his book Zail Tabaqat Al-Hanabila, Ibn Rajab quoted Shaykh
Muwaffaq Al-Deen, author of the book Al-Maghni, saying: “I have
never heard of anyone having as many noble deeds and miraculous
blessings (Karamat) as those attributed to Shaykh Abdul Qadir Jilani”.
Dr. Muhammad Haroon of the Raza Academy has described this in
detail in “The World Importance of Ghaus al Azam Hadrat Sheikh
Muhyiddin Abdul Qadir Jilani”. To gain 35araka (blessings), let us at
this juncture recall one of these miracles. It is related that as it was
cloudy, the new moon of Ramadan had not been sighted and people were
confused whether or not to fast the next day. They came to UmmalKhayr and asked if the child had taken food that day. As he had not,
they surmised that the fast had begun. His mother relates; “My son
‘Abdul Qadir was born in the month of Ramadan. No matter how hard
I tried he refused to suckle in the daytime. Throughout his infancy he
would never take food during the month of fasting.” (Sirr al-asrar,
Introduction by Shaykh Tosun al-Jerrahi al-Halveti, p xiii)
Shaykh Abdul Qadir Jilani, Rady Allahu Anh had four wives, each a
model of virtue and devoted to him. He had forty-nine children, twentyseven sons and twenty-two daughters. Four of his sons, Shaykh Abdul
Wahhab, Shaykh Isa, Shaykh Abdul Razzaq and Shaykh Musa became
famous for their education and learning. This is how Sheikh Tosun alHalveti explains about the daily life of Shaykh Abdul Qadir Jilani,
Rady Allahu Anh: “He himself had given all of himself to Allah. His
nights passed with little or no sleep in secluded prayer and meditation.
He spent his days like a true follower of the Prophet in the service of
humanity. Three times a week he would deliver public sermons to
thousands of people. Every day in the morning and the afternoon he gave
lessons in Quranic commentary, Prophetic traditions, theology, religious
law and Sufism. He spent the time after the midday prayer giving advice

and consultation to people, whether beggars or kings, who would come
from all parts of the world. Before sunset prayers, rain or shine, he took
to the streets to distribute bread among the poor. As he spent all his days
in fasting he would eat only once a day, after sunset prayer, and never
alone. His servants would stand at his door asking passers-by if they
were hungry, so that they could share his table.” (Sirr al-Asrar, p XLIV)
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

Qasaid on the Shaykh :
Given these realities of history, is it any wonder then to find that more
qasaid (poems) have been written in praise of Shaykh Abdul Qadir
Jilani Rady Allahu Anh than on any other saint? Gulzare Tayyiba in
Urdu for example contains 17 poems in his honour while the Diwan (in
Arabic) in Taraqatul Qadiriyya has 27. In a short article like this, it is
not possible to do full justice to all the poetry in honour of the Shaykh.
It suffices to give a sprinkling from Champay Dhee Bootee of Sultan
Arifeen ShaykhSultan Bahu in Punjabi, from the poetry of Shaykh
Hamzah Fanzuri of Indonesia in Malay, from the salaam of Imam
Ahmed Raza Khan in Urdu and from the Diwan in Tariqatul Qadiriyya
in Arabic, in that order.
We begin with the translations of the abyaat (couplets) of Sultan Bahu in
Champay Dhee Bootee, a classic in Kalaame Ma’rifat:
Talib Gauthul A’zam waalay
Shale kadhe na howan pandhe hoo
Jendhe andhar ishq dhee ratte
Rayn sadha kur landhe hoo
Jenun shawq dha howay
Lay khushyan nit andhe hoo
Dhono jahan naseeb tunhande Bahu
Jere zati alam kamadhe hoo
Followers of the Gauthul A’zam:
Would God, they are never ill
Those who have one grain of loving,
Ever are in pang and chill.

Lured by chances of a meeting,
Hopeful in their joyous drill
Lucky in both worlds are Bahu!
Lover’s who gain Allah’s Will.
(Sultan Bahu, Champay Dhee Bootee, (The Jasmine Plant), p 33)
(Translation by Maqbool Elahi, The Abyat of Sultan Bahu, p 103)
Next, let us savour the following four lines in Malay form Shaykh
Hamzah Fansuri as given in Syed Naguib al-Attas’ Some Aspects of
Sufism as Understood and Practiced Among the Malays, p 22
Hamzah nin asalnya Fansuri
Mendapat wujud ditanah Shahar Nawi
Beroleh Khilafat ilmu yang ali
Daripada Abdul Qadir Sayyid Jilani
I Hamzah who am of Fansur a son
At Shahar Nawi my being have won
The knowledge sublime I acquired from one
Called Abdul Qadir Sayyid of Jilan.
A’la Hadrat Imam Ahmed Raza Khan wrote Salaams on the Holy
Prophet Sallallahu alaihi wa Sallam in which after profuse salutations
on the Holy Prophet, he also sent salaams on the Ahle-Bayt and the
sahabaRady Allahu Anhum, as well as on the Imams of madh-hab, the
awliya and the saleheen, Rahmatullahi alaihim ajma’een.
Consider just two verses from A’la Hadrat on the Gauth-ul-A’zam to
appreciate his love for the Shaykh.
Gauthul A’zam Imam-ut-tuqaa wan-nuqaa
Jalwae Shaane Qudrat pe lakhon salaam
Jis ke mimbar bane gardane awliya
Us qadam ki karamat pe lakhon salaam
(Hadaiq-i-Bakhsheesh, p 149)
Gauthul A’zam Imam of saints and the pious
A million salutations on him who was pure by nature
The one for whom the necks of saints became a pulpit
A million salutations on the miracle of his feet
It is fitting to the end with the chorus of the Qasida in Arabic in the
Diwan of Qadiriyya.

Bi Rasulillahi wal Jilan
Wa Rijaalin Min Bani Adnaan
Salaku Fee Manhajjir-Rahmaan
Bi Rasulillahi Wal Jilan.
For the sake of the Holy Prophet and Shaykh Jilani
And those in the tribe of Adnaan
They have treaded the Path of the Merciful Lord
For the sake of the Holy Prophet and Shaykh Jilani.
(O Allah hear our prayers)
Tazkiratul Awliya (the Zikr of the friends of Allah) is truly unending.
May Allah Subhanahu wa Ta’ala forgive us and give us the hidaya
(guidance) to live Islam according to the Qur’an and the Sunnah of
Rasulullah, Sallallahu alaihi wa Sallam as explained and exemplified
by Gauth-ul-A’zamShaykhAbdul Qadir Jilani, Rady Allahu Anh,
Aameen Yaa Rabbal Aalameen.
Yaa Hayyu Yaa Hayyu Yaa Qayyum.
Yaa Hayyu Yaa Hayyu Yaa Qayyum.
Abdul Qadir Jilani ® is a direct descendant of Prophet Mohammad
(SAW) and 17th Direct Spiritual Successor of Prophet Mohammad
(SAW). Seven Hundred years old Sufi Dynesty, Azimpur Dayera
Sharif’s 43rd Spiritual Successor His Eminency Sheikh Shah Sufi Dr.
Mohammad Nurul Alam is maintaining the Qaderia Sufi orders (Tariqa).
If you want to know lot more about this Qaderia (tariqa) orders,
www.dayemicomplexbangladesh.org and search for His Eminency’s
biography, Millennium Prophecy, Authentic History of the World along
with other relevant historical researched information as well as


Most Influential & Greatest of All
Scholars & A great Sufi Saint Hazrat
Imam Al-Gazzali (RA)

The pen case which belonged to Hazrat Imam al-Ghazali in the
11th century, as preserved in the Cairo museum
The great Islamic scholar, Sufi Saint Hazrat Allama Hujjat-UlIslam/Saif-Ul-Islam The Great Imam Al-Ghazali, Direct
descendant from the Prophet of Islam. He wrote several hundreds
of books, which are very resourceful book for the benefit of
mankind. Imam Gazzali also writes about Abbassiya Khalifs
specifically about Khalif Al-Mamun. He also wrote several books
distinguishing the minterpretion of Hadith by so called Hadith
compiler Bukhari.
According to His Eminency Hazrat Shah Sufi Dr. M N Alam’s
research of last 35 years, visiting more 187 countries since 1974 to
2009. Eminency started writing the manuscript for the benefit of
Mankind the Authentic History of Islam. The most influencial
gigantic book “The Encyclopedia of Prophets & Islamic rulers of
the World”, “World Heritage & Records of Sufism”, “Christian
King Ashama (Negush) of Ethiopia”, “The Authentic History of
the World Herald a Golden Age” and “Modern Prophet Dr. Alam’s
prediction of Peace & Destruction”.

Before Imam Al-Gazali passed away in 12th century, the so-called
fanatic muslim groups in Baghdad, Iraq, Tehran, Iran the Sunni
and Shia complex, completely destroyed the real books of Sufism
written by Imam Al-Gazali, which is why the True path of Islam
“Sufism” could not spread around the world. On the other hand,
Even the great Sufi Masters of Sufism and founder of Qaderia Sufi
Order Hazrat Abdul Qadir Zilani (RA), Hazrat Bahauddin
Naqshband (RA) founder of Naqshabandi Sufi Order, along with
Hazrat Khawja Moinuddin Chisti (RA) Founder of Chistia Sufi
order except Hazrat Mujjadded Al Fesani (RA) founder of
Mujjaddeia Sufi order, faught against the fanaticsm of Islam
patronized by the Great hypocrite Akbar Mughal Emperor, Shah
Jahan and others of Akbor Dynasty except Emperor Aaurongojeb.
It is quite unfortunate, no one understood the REALITY of Islam
when prophet Hazrat Mohammad (SM) established his new
religion to eliminate all the darkness of Arabian desert as well as
for Whole Mankind as the Final Messenger of Almighty God. It is
still very painful that, the British Empire ruled the Asian Continent
for over 400 years, before that Atomun Empire (So-Called
Muslim) ruled the World more than 900 years and even before
that, the Abbassiya Empire’s so called great ruler Harun –UrRashid’s Bastard son Al-Mamun have killed all Imams of his era
and destroyed the reality of Islam and true ideology of Prophet
Mohammad (SM) by compiling Hadith and misinterpretation of
Hadith by so-called Imam-Bukhari, Tirmidhi, Abu-Dawud &
Nessaye compiler of so-called Hadith were non-Arabs. Later on,
Imam Abu-Hanifa, Imam Shafi, Imam Malek and Imam Ahmad
Ibn Hanbal faught for the reality and protested against Abbassiya
Khalifs but unfortunately they all were detained and killed one by
one thru food poisoning.
After a long gap only Imam Al-Gazali of Tus of Persia on 12th
century he started his open protest with his PEN. Imam Al-Gazali
compiled several hundreds of books protesting against Ummaiya
and Abbassiya Khalifs specially Al-Mamun bastard son of
Abbassiya Khalif Harun Ur Rashid. It should also be noted that,

Imam Al-Gazali wrote several books on Sufism with the guidelines
of Sufis according to the Holy Quran and Authentic Hadith. But
unfortunate reasons after his eternal rest many of his important
manuscripts and books were burned and destroyed by Autonoman
Empire, Mughal Empire as well as the British Empire in their Era.
When Saudi Monarchy were established by King Abdul Aziz Al
Saud 3rd Modern Kingdom directly patroned by the British Empire
Queen Elizabeth-I, completely eliminated the main theme of Islam
and created their own understanding of the translation of Holy
Quran. They also re-established So-called Imam Bukhari’s
misinterpreted Hadiths along with other so-called Hadith under
their control. They also started the Ohabi and Selafi movement by
the leadership of their so-called grand sheikh Abul Wahab AlNajdi direct descendant of Iblis, whom patroned and controlled by
so-called 3rd Kingdom of Saudi Arabia King Abdul Aziz Al-Saud.
Later on this Kingdom also encouraged and administered other
Muslim sects like Sunni, Shia, Jamaat Islami and Tablighi Islamic
groups of the world in that Era.
All Sufi masters and founder of Sufi orders as well as leader of the
toriqas has been declared abandoned by the Saudi Monarchy and
British Empire. The descendants of Prophet Mohammad (SM)
were completely thrown out and killed from the Kingdom of Saudi
Arabia Holy city Makkah and Madinah. They also destroyed the
Holy grave of Prophet’s first wife Hazrat Khadija-tul-Kobra (SA)
in Makkah of Govt. grave (Jannat-ul-Moallah) as well as the
Jannat-ul-Baqi the graves of Prophet’s other wife Ayesha (RA)
Prophet’s beloved daughter’s grave/Dome along with 3rd Khalif
Osman (RA), Shaheeds of Battle of Ohud including Great Hamza’s
grave along with several graves of companions of Prophet. Finally,
they tried to destroy the Prophet’s Holy Dome in Madinah, but
they could not succeed at all, because there are 70,000 angels are
protecting and saluting as safeguard from the Almighty Allah to
his Beloved Prophet. It should be noted that, those individuals who
tried to destroy Prophet’s dome by the order of King were either

killed by the Python snakes, which led them to stop. But they
started a different way of conspiracy.
Finally, King Fahd bin Abdul Aziz Al Saud once a day had a
miraculous dream by the Prophet of Islam Hazrat Mohammad
(SM) in his Madina King Palace. In the dream, he was directed the
Prophet to establish the greatest Mosque in the World, Madinahtul-Monwara and Makkah-tul-Mokkarrama as custodian of both
the Holy Mosques. Accordingly, King Fahd bin Abdul Aziz
miraculously changed his attitude and gratitude. He reconstructed
and redeveloped the center of Earth Holy Mosque Makkah-tulMokkarrama with modern facilities and spent billions of Money
from the Kingdom and given attention to reconstruct the Holy city
Madinah-tul-Monawara Prophet’s Mosque and other historic
Mosques in Madinah by the leadership of Chief Imam and deputy
custodian of both the Holy Mosque, Sheikh Shobhail Bin Abdullah
Najdi and Ohabi Alem. In accordance of His Eminency Dr. Alam
Sheikh Shobhail bin Abdullah visited Azimpur Dayera Sharif and
innuagrated the Sufi Holy Mosque in the time of Sufi Dayemullah
(RA) in 1985. At that, time the deputy custodian of both Holy
Mosques proposed Sufi Dayemullah (RA) funds to develop the
Dayera Sharif Mosque but Sufi Dayemullah (RA) along with His
Eminency boldly refused his proposal in presence of Sheikh Taha
renown Islamic scholar of Holy Makkah. Finally Sheikh Shobhail
visited prof. Dr. Ibrahim along with His Eminency Dr. Alam and
donated the Ibrahim memorial trust fund to develop the diabetic
hospital in 1985. At last Sheikh Shobhail bin Abdullah as he spent
Seven days with His Eminency in Dhaka in February 1985
expressed his deep appreciation for the remarkable contribution for
the cause to spread the reality of Islam and humanitarian service to
the Mankind as he also mentions his Son-in-law current king of his
time King Fahd bin Abdul Aziz Al Saud’s contribution to
redevelop of Both the Holy cities.
It is very painful for the author the book to express that, according
to his research the reality of current situation of Islam, questions
“Why is it destroyed?” His research explains all the Imams and

Founder of Sufi Orders and Masters of Sufi Saints had expired. As
well as conspiracy sponsored started by the Abbassiya Khalif AlMamun towards the 900 years ruled Autonoman Empire, 300 years
of Mughal Empire, including the 400 years of British Empire all
worked to destroy the backbone & Reality of Sufism. Even there
are thousands of Khanqah and Shrines in the name of so-called
Sufi orders maintained by the illiterate non-practicsioner so-called
Sufi saint and Sheikhs in the name of Qaderia, Chistia,
Nokshabandiya and Mojjaddedia Sufi order. Therefore, now days
Majority of the Sufi Khanqas completely collapsed and they are
begging for Money and exploiting general people. In the
meantime, Jamat-e-Islam of India, Bangladesh, Pakistan and
Indonesia, Malaysia along with their partner Selafi movement and
Tabhligi movement patronized by the Jewish and Saudi Monarchy
current Kind Abdullah bin Abdul Aziz. Their activities led to the
misconception of general people to misguide from the reality of
Islam. According to His Eminency’s opinion controversial chaos
and complexities will be completely eliminated by the Imam
Mahdi (A) and Hazrat Isa (A) to restablish the truth of Islam and
co-create heaven on Earth in accordance of Holy Quran and
Authentic Hadith.
Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī (1058–1111), was
born and died in Tus, in the Khorasan province of Persia. He was an
Islamic theologian, jurist, philosopher, cosmologist, psychologist and
mystic of Persian origin, and remains one of the most celebrated scholars
in the history of Sunni Islamic thought. He is considered a pioneer of
methodic doubt and skepticism, and in one of his major works, The
Incoherence of the Philosophers, he changed the course of early Islamic
philosophy, shifting it away from an Islamic metaphysics influenced by
ancient Greek and Hellenistic philosophy, and towards an Islamic
philosophy based on cause-and-effect that was determined by God or
intermediate angels, a theory now known as occasionalism.
Ghazali has sometimes been acclaimed by secular historians such as
William Montgomery Watt to be the greatest Muslim after Muhammad

[6] (traditionally among Muslims, the greatest Muslims after the Prophet,
according to authentic hadith, is the generation of his contemporaries).
Besides his work that successfully changed the course of Islamic
philosophy—the early Islamic Neoplatonism developed on the grounds
of Hellenistic philosophy, for example, was so successfully refuted by
Ghazali that it never recovered—he also brought the orthodox Islam of
his time in close contact with Sufism. The orthodox theologians still
went their own way, and so did the mystics, but both developed a sense
of mutual appreciation which ensured that no sweeping condemnation
could be made by one for the practices of the other.
Ghazali contributed significantly to the development of a systematic
view of Sufism and its integration and acceptance in mainstream Islam.
He was a scholar of Sunni Islam, belonging to the Shafi'i school of
Islamic jurisprudence and to the Asharite school of theology. Ghazali
received many titles such as Sharaful A'emma, Zainuddin Hujjatul Islam,
meaning "Proof of Islam". He is viewed as the key member of the
influential Asharite school of early Muslim philosophy and the most
important refuter of Mutazilites. However, he chose a slightly different
position in comparison with the Asharites; his beliefs and thoughts differ,
in some aspects, from the Asharite school.
Ghazali was born in 1058 in Tus, a city in Khorasan province of Persia.
His father, a traditional Sufi, died when he and his younger brother,
Ahmad Ghazali, were still young. One of their father's friends took care
of them for the next few years. In 1070, Ghazali and his brother went to
Gurgan to enroll in a madrassah (Islamic seminary). There, he studied
fiqh (Islamic jurisprudence) next to Ahmad ibn Muhammad Rādkānī and
Abu'l Qāsim Jurjānī. After approximately 7 years studying, he returned
to Tus.
His first important trip to Nishapur occurred around 1080 when he was
almost 23 years old. He became the student of the famous Muslim
scholar Abu'l Ma'ālī Juwaynī, known as Imam al-Haramayn. After the
death of Al-Juwayni in 1085, Ghazālī was invited to go to the court of
Nizamul Mulk Tusi, the powerful vizier of the Seljuq sultans. The vizier

was so impressed by Ghazali's scholarship that in 1091 he appointed him
as chief professor at the Al-Nizamiyya of Baghdad. He used to lecture to
more than 300 students, and his participation in Islamic debates and
discussions made him popular in all over the Islamic territories.
He passed through a spiritual crisis in 1095, abandoned his career, and
left Baghdad on the pretext of going on pilgrimage to Mecca. Making
arrangements for his family, he disposed of his wealth and adopted the
life of a poor Sufi. After some time in Damascus and Jerusalem, with a
visit to Medina and Mecca in 1096, he settled in Tus to spend the next
several years in seclusion. He ended his seclusion for a short lecturing
period at the Nizamiyyah of Nishapur in 1106. Later he returned to Tus
where he remained until his death on December 19, 1111. He had one
son named Abdu'l Rahman Allam.
Ghazali wrote more than 70 books on the sciences, early Islamic
philosophy, Islamic psychology, Kalam and Sufism. His 11th century
book titled The Incoherence of the Philosophers marks a major turn in
Islamic epistemology, as Ghazali effectively discovered philosophical
skepticism that would not be commonly seen in the West until René
Descartes, George Berkeley and David Hume. The encounter with
skepticism led Ghazali to embrace a form of theological occasionalism,
or the belief that all causal events and interactions are not the product of
material conjunctions but rather the immediate and present will of God.
“The Incoherence of the Philosophers”
Main article: The Incoherence of the Philosophers
The Incoherence of the Philosophers marked a turning point in Islamic
philosophy in its vehement rejections of Aristotle and Plato. The book
took aim at the falsafa, a loosely defined group of Islamic philosophers
from the 8th through the 11th centuries (most notable among them
Avicenna and Al-Farabi) who drew intellectually upon the Ancient
Greeks. Ghazali bitterly denounced Aristotle, Socrates and other Greek

writers as non-believers and labeled those who employed their methods
and ideas as corrupters of the Islamic faith.
The Incoherence of the Philosophers is famous for proposing and
defending the Asharite theory of occasionalism. Ghazali famously
claimed that when fire and cotton are placed in contact, the cotton is
burned directly by God rather than by the fire, a claim which he defended
using logic. He argued that because God is usually seen as rational,
rather than arbitrary, his behaviour in normally causing events in the
same sequence (ie, what appears to us to be efficient causation) can be
understood as a natural outworking of that principle of reason, which we
then describe as the laws of nature. Properly speaking, however, these
are not laws of nature but laws by which God chooses to govern his own
behaviour (his autonomy, in the strict sense) – in other words, his
rational will.
However, Ghazali did express support for a scientific methodology based
on demonstration and mathematics, while discussing astronomy. After
describing the scientific facts of the Solar eclipse resulting from the
Moon coming between the Sun and Earth and the Lunar eclipse from the
Earth coming between the Sun and Moon, he writes:
Whosoever thinks that to engage in a disputation for refuting such a
theory is a religious duty harms religion and weakens it. For these
matters rest on demonstrations, geometrical and arithmetical, that leave
no room for doubt.
In his defense of the Asharite doctrine of a created universe that is
temporally finite, against the Aristotelian doctrine of an eternal universe,
Al-Ghazali proposed the modal theory of possible worlds, arguing that
their actual world is the best of all possible worlds from among all the
alternate timelines and world histories that God could have possibly
created. His theory parallels that of Duns Scotus in the 14th century.
While it is uncertain whether Al-Ghazali had any influence on Scotus,
they both may have derived their theory from their readings of
Avicenna's Metaphysics.

In the next century, Ibn Rushd (also known in the West as Averroes)
drafted a lengthy rebuttal of Ghazali's Incoherence entitled The
Incoherence of the Incoherence; however, the epistemological course of
Islamic thought had already been set.
“The Deliverance From Error”
The autobiography Ghazali wrote towards the end of his life, The
Deliverance From Error (Al-munqidh min al-ḍalāl; several English
translations is considered a work of major importance. In it, Ghazali
recounts how, once a crisis of epistemological skepticism was resolved
by "a light which God Most High cast into my breast...the key to most
knowledge," he studied and mastered the arguments of Kalam, Islamic
philosophy. Though appreciating what was valid in the first two of these,
at least, he determined that all three approaches were inadequate and
found ultimate value only in the mystical experience and spiritual insight
(Spritual intuitive thought – Firasa and Nur) he attained as a result of
following Sufi practices. William James, in Varieties of Religious
Experience, considered the autobiography an important document for
"the purely literary student who would like to become acquainted with
the inwardness of religions other than the Christian" because of the
scarcity of recorded personal religious confessions and autobiographical
literature from this period outside the Christian tradition.
In this work, Ghazali expressed support for mathematics as an exact
science, but argues that it cannot be used as a form of proof for religious
or metaphysical doctrines due to their non-physical nature. He argues
that religion and metaphysics are not in need of mathematics in the sense
that poetry is not in need of mathematics or in the sense that philology or
grammar can be mastered without any knowledge of mathematical
sciences. He also argues that every discipline has its own experts and that
an expert in one discipline, in this case mathematics, may fail miserably
in other disciplines, in this case religion and metaphysics. Ghazali saw
the practical usefulness of mathematics and condemns those who reject
the mathematical sciences:

A grievous crime indeed against religion has been committed by the man
who imagines that Islam is defended by the denial of the mathematical
sciences, seeing that there is nothing in revealed truth opposed to these
sciences by way of either negation or affirmation, and nothing in these
sciences opposed to the truth of religion.
The Revival of Religious Sciences
Another of Ghazali's major works is The Revival of Religious Sciences
(Arabic: Ihya 'Ulum al-Din or Ihya'ul Ulumuddin). It covers almost all
fields of Islamic religious sciences: Fiqh (Islamic jurisprudence), Kalam
(Islamic theology) and Sufism. It contains four major sections: Acts of
worship (Rub' al-'ibadat), Norms of Daily Life (Rub' al-'adatat), The
ways to Perdition (Rub' al-'muhlikat) and The ways to Salavation (Rub'
al-'munjiyat). It is said that he used Abu Talib al-Makki as one of his
sources. He then wrote a brief version of this book in Persian under The
Alchemy of Happiness (Kīmyāye Sa'ādat).
In this book, he classified the mathematics and medicine of medieval
Islam as praiseworthy (mamdūh) sciences and considers them to be a
community obligation (fard kifāyah). He writes:
Sciences whose knowledge is deemed fard kifāyah comprise all sciences
which are indispensable for the welfare of this world such as: medicine
which is necessary for the life of the body, arithmetic for daily
transactions and the divisions of legacies and inheritances, as well as
others. These are the sciences which, because of their absence, the
community would be reduced to narrow straits.
Ghazali was responsible for formulating the Ash'ari school of atomism.
He argued that atoms are the only perpetual, material things in existence,
and all else in the world is “accidental” meaning something that lasts for
only an instant. Nothing accidental can be the cause of anything else,
except perception, as it exists for a moment. Contingent events are not
subject to natural physical causes, but are the direct result of God’s

constant intervention, without which nothing could happen. Thus nature
is completely dependent on God, which is consistent with other Ash'ari
Islamic ideas on causation, or the lack thereof.
In atomic theory, Ghazali alluded to the possibility of dividing an atom.
In reference to the wide divisions among Muslims, he wrote: "Muslims
are so good at dividing that they can divide the atom. If you see two
Muslims, probably they belong to 3 parties."
In the fourteenth century, Nicholas of Autrecourt considered that matter,
space, and time were all made up of indivisible atoms, points, and
instants and that all generation and corruption took place by the
rearrangement of material atoms. The similarities of his ideas with those
of Ghazali suggest that Nicholas was familiar with the work of Ghazali,
who was known as "Algazel" in Europe, either directly or indirectly
through Ibn Rushd.
It must be noted that Al Ghazali never wrote about protons, neutrons,
physics of colliding atoms or the formation of molecules. His theory only
pertains to the idea that things can be broken down into very small parts,
as it exists for a moment. His writings never reached the level of detail
which modern physics has.
Cosmology and Astronomy
The relevant written scripts are The Incoherence of the Philosophers,
Islamic cosmology, and Astronomy in medieval Islam
Al-Ghazali's criticism of Aristotelian physics and Aristotelian cosmology
played an important role in the development of an independent
astronomy over the next several centuries. From the 12th century
onwards, Islamic astronomy began becoming a science primarily
dependant upon observation rather than philosophy, primarily due to
religious opposition from Islamic theologians, most prominently AlGhazali, who opposed the interference of Aristotelianism in astronomy,
opening up possibilities for an astronomy unrestrained by Aristotelian
philosophy.[19] For example, his Ash'ari doctrine influenced the

theologian Fakhr al-Din al-Razi (1149–1209) to reject the Aristotelian
notion of the Earth's centrality within the universe and instead propose
the notion of a multiverse consisting of countless worlds and universes,
"such that each one of those worlds be bigger and more massive than this
world as well as having the like of what this world has." Al-Razi also
criticized the Aristotelian notion of solid celestial spheres and suggested
these may be "merely the abstract orbit traced by the stars."
The theologian Adud al-Din al-Iji (1281–1355), under the influence of
Al-Ghazali's Ash'ari doctrine of occasionalism, which maintained that all
physical effects were caused directly by God's will rather than by natural
causes, rejected the Aristotelian principle of an innate principle of
circular motion in the heavenly bodies, and maintained that the celestial
spheres were "imaginary things" and "more tenuous than a spider's web".
Under such influences, Ali al-Qushji (d. 1474) rejected Aristotelian
physics and completely separated it from astronomy, allowing astronomy
to become a purely empirical and mathematical science. This allowed
him to explore alternatives to the Aristotelian notion of a stationary
Earth, as he explored the idea of a moving Earth. He concluded, on the
basis of empirical evidence rather than speculative philosophy, that the
moving Earth theory is just as likely to be true as the stationary Earth
theory and that it is not possible to empirically deduce which theory is
Biology and Medicine
Ghazali's writings are believed to have been a source of encouragement
for the study of medicine in medieval Islam, particularly anatomy. In The
Revival of the Religious Sciences, he classed medicine as one of the
praiseworthy (mahmud) secular sciences, in contrast to astrology which
he considered blameworthy (madhmutn). In his discourse on meditation
(tafakkur), he devoted a number of pages to a fairly detailed anatomical
exposition of the parts of the human body, advocating such study as a
suitable subject for contemplation and drawing nearer to God."


In The Deliverer from Error, Ghazali made a strong statement in support
of anatomy and dissection:
The Naturalists (al-tabi'yun): They are a group of people who are
constantly studying the natural world and the wonders of animals and
plants. They are frequently engaging in the science of anatomy/dissection
('ilm at-tashriih) of animal bodies, and through it they perceive the
wonders of God's design and the marvels of His wisdom. With this they
are compelled to acknowledge a wise Creator Who is aware of the ends
and purposes of things. No one can study anatomy/dissection and the
wonders of the utilities of the parts without deducing this unavoidable
inference—that is, the perfection of the design of the Creator with regard
to the structure of animals and especially the structure of humans.
His support for the study of anatomy and dissection was influential in the
rise of anatomy and dissections carried out among Muslim physicians in
the 12th and 13th centuries, by the likes of Ibn Zuhr and Ibn al-Nafis,
among others. Ibn Rushd, a critic of Ghazali, also agreed with him on the
issue of dissection.
In cosmology, in contrast to ancient Greek philosophers such as Aristotle
who believed that the universe had an infinite past with no beginning,
medieval philosophers and theologians developed the concept of the
universe having a finite past with a beginning (temporal finitism). This
view was inspired by the belief in creation shared by the three
Abrahamic religions: Judaism, Christianity and Islam. The Christian
philosopher, John Philoponus, presented the first such argument against
the ancient Greek notion of an infinite past. His logic was adopted by
many, most notably; Muslim philosopher, Al-Kindi (Alkindus); the
Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and finally
Ghazali. They proposed two logical arguments against an infinite past,
the first being the "argument from the impossibility of the existence of an
actual infinite", which states:

"An actual infinite cannot exist."
"An infinite temporal regress of events is an actual infinite."
".•. An infinite temporal regress of events cannot exist."
His second argument, the "argument from the impossibility of
completing an actual infinite by successive addition", states
"An actual infinite cannot be completed by successive addition."
"The temporal series of past events has been completed by successive
".•. The temporal series of past events cannot be an actual infinite."
Both arguments were adopted by later Christian philosophers and
theologians, and the second argument in particular became more famous
after it was adopted by Immanuel Kant in his thesis of the first antinomy
concerning time.
In Islamic logic, Al-Ghazali had an important influence on the use of
logic in Islamic theology, as he was the first to apply the Avicennian
system of temporal modal logic to Islamic theology.[27] He also
established the application of three types of logical systems in Islamic
Sharia law and Fiqh jurisprudence: reasoning by analogy, deductive
logic, and inductive logic. In cases that have multiple legal precedents,
he recommended the use of inductive logic, stating that the "larger the
number of pieces of textual evidence is, the stronger our knowledge
In Islamic psychology and Sufi psychology, Ghazali discussed the
concept of the self and the causes of its misery and happiness. He
described the self using four terms: Qalb (heart), Ruh (spirit), Nafs (soul)

and 'Aql (intellect). He stated that "the self has an inherent yearning for
an ideal, which it strives to realize and it is endowed with qualities to
help realize it." He further stated that the self has motor and sensory
motives for fulfilling its bodily needs. He wrote that the motor motives
comprise of propensities and impulses, and further divided the
propensities into two types: appetite and anger. He wrote that appetite
urges hunger, thirst, and sexual craving, while anger takes the form of
rage, indignation and revenge. He further wrote that impulse resides in
the muscles, nerves, and tissues, and moves the organs to "fulfill the
Ghazali was one of the first to divide the sensory motives (apprehension)
into five external senses (the classical senses of hearing, sight, smell,
taste and touch) and five internal senses: common sense (Hiss Mushtarik)
which synthesizes sensuous impressions carried to the brain while giving
meaning to them; imagination (Takhayyul) which enables someone to
retain mental images from experience; reflection (Tafakkur) which
brings together relevant thoughts and associates or dissociates them as it
considers fit but has no power to create anything new which is not
already present in the mind; recollection (Tadhakkur) which remembers
the outer form of objects in memory and recollects the meaning; and the
memory (Hafiza) where impressions received through the senses are
stored. He wrote that, while the external senses occur through specific
organs, the internal senses are located in different regions of the brain,
and discovered that the memory is located in the hinder lobe, imagination
is located in the frontal lobe, and reflection is located in the middle folds
of the brain. He stated that these inner senses allow people to predict
future situations based on what they learn from past experiences.
In The Revival of Religious Sciences, he wrote that the five internal
senses are found in both humans and animals. In Mizan al Amal,
however, he later stated that animals "do not possess a well-developed
reflective power" and argued that animals mostly think in terms of
"pictorial ideas in a simple way and are incapable of complex association
and dissociation of abstract ideas involved in reflection." He wrote that

"the self carries two additional qualities, which distinguishes man from
animals enabling man to attain spiritual perfection", which are 'Aql
(intellect) and Irada (will). He argued that the intellect is "the
fundamental rational faculty, which enables man to generalize and form
concepts and gain knowledge." He also argued that human will and
animal will are both different. He wrote that human will is "conditioned
by the intellect" while animal will is "conditioned by anger and appetite"
and that "all these powers control and regulate the body." He further
wrote that the Qalb (heart) "controls and rules over them" and that it has
six powers: appetite, anger, impulse, apprehension, intellect, and will. He
stated that humans have all six of these traits, while animals only have
three (appetite, anger, and impulse). This was in contrast to other ancient
and medieval thinkers such as Aristotle, Avicenna, Roger Bacon and
Thomas Aquinas who all believed that animals cannot become angry.
Ghazali wrote that knowledge can either be innate or acquired. He
divided innate knowledge into phenomenal, (material world) and
spiritual (related to God and soul), and divided acquired knowledge into
imitation, logical reasoning, contemplation and intuition. He also argued
that there are four elements in human nature: the sage (intellect and
reason), the pig (lust and gluttony), the dog (anger), and the
devil(brutality). He argued that the latter three elements are in conflict
with the former element and that "different people have such powers in
different proportions."
Ghazali divided the Nafs into three categories based on the Qur’an: Nafs
Ammarah(12:53) which "exhorts one to freely indulge in gratifying
passions and instigates to do evil", Nafs Lawammah (75:2) which is "the
conscience that directs man towards right or wrong", and Nafs
Mutmainnah (89:27) which is "a self that reaches the ultimate peace." As
an analogy between psychology and politics, he compared the soul to
that of a king running a kingdom, arguing that the bodily organs are like
the artisans and workers, intellect is like a wise vizier, desire is like a
wicked servant, and anger is like the police force. He argued that a king
can correctly run the state of affairs by turning to the wise vizier, turns

away from the wicked servant, and regulating the workers and the police;
and that in the same way, the soul is balanced if it "keeps anger under
control and makes the intellect dominate desire." He argued that for a
soul to reach perfection, it needs to evolve through several stages:
sensuous (like a moth which has no memory), imaginative (lower
animal), instinctive (higher animal), rational ("transcends animal stage
and apprehends objects beyond the scope of his senses") and divine
("apprehends reality of spiritual things").
He stated that there are two types of diseases: physical and spiritual. He
considered the latter to be more dangerous, resulting from "ignorance
and deviation from God", and listed the spiritual diseases as: selfcenteredness; addiction to wealth, fame and social status; and ignorance,
cowardice, cruelty, lust, waswas (doubt), malevolence, calumny, envy,
deception, and greed. To overcome these spiritual weaknesses, Ghazali
suggested the therapy of opposites ("use of imagination in pursuing the
opposite"), such as ignorance & learning, or hate & love. He described
the personality as an "integration of spiritual and bodily forces" and
believed that "closeness to God is equivalent to normality whereas
distance from God leads to abnormality."
Ghazali argued that human beings occupy a position "midway between
animals and angels and his distinguishing quality is knowledge." He
argues that a human can either rise to "the level of the angels with the
help of knowledge" or fall to "the levels of animals by letting his anger
and lust dominate him." He also argued that Ilm al-Batin (esotericism) is
fard (incumbent) and advised Tazkiya Nafs (self-purification). He also
noted that "good conduct can only develop from within and does not
need total destruction of natural propensities."
Ghazali had an important influence on Medieval philosophy, among
Muslim philosophers, Christian philosophers, and Jewish philosophers
like Maimonides.


Islamic world
Ghazali played a very major role in integrating Sufism with Islamic law
(Sharia). He combined the concepts of Sufism very well with the Shariah
laws. He was also the first to present a formal description of Sufism in
his works. His works also strengthened the status of Sunni Islam against
other schools. The Batinite (Ismailism) had emerged in Persian territories
and were gaining more and more power during Ghazali's period, as
Nizam al-Mulk was assassinated by the members of Ismailis. Ghazali
strictly refuted their ideology and wrote several books on refutation of
Baatinyas which significantly weakened their status.
Ijtihad is the process through which Islamic scholars can generate new
rules for Muslims. Ijtihad was one of the recognized sources of Islamic
knowledge by early Islamic scholars – that is, in addition to Quran,
Sunnah and Qiyas. While it is not widely agreed that Ghazali himself
intended to "shut the door of ijtihad" completely and permanently, such
an interpretation of Ghazali's work is believed to have led Islamic
societies to be "frozen in time". Works of critics of Ghazali (such as Ibn
Rushd, a rationalist), as well as the works of any ancient philosopher, are
believed to have been forbidden in these "frozen societies" through the
centuries. As a result, all chances were lost to gradually revitalize
religion – which may have been less painful had it been spread over a
period of centuries.
Whether the actual outcome of "freezing Islamic thinking in time" was
the goal of Ghazali is highly debatable. While he himself was a critic of
the philosophers, Ghazali was a master in the art of philosophy and had
immensely studied the field. After such a long education in philosophy,
as well as a long process of reflection, he had criticized the philosophical
method. But only taking Ghazali's final conclusions, while lacking a
comparable education (and a reflection process) in the area, and as a
result being unable to trace Ghazali in his thought process, only
exacerbates the probability of the misuse of Ghazali's conclusions.


This traditional view, however, has been disputed by recent scholarship,
which has shown that scientific and philosophical activity continued to
flourish in the Islamic world long after him. For example, Dimitri Gutas
and the Stanford Encyclopedia of Philosophy consider the period
between the 11th and 14th centuries to be the "Golden Age" of Arabic
and Islamic philosophy, initiated by Ghazali's successful integration of
logic into the Islamic seminary Madrasah curriculum. Emilie SavageSmith has also shown that Ghazali was a source of encouragement for
the study of medicine in medieval Islam, and that his support for the
study of anatomy was influential in the rise of dissections carried out
among Muslim physicians in the 12th and 13th centuries.
Margaret Smith writes in her book Al-Ghazali: The Mystic (London
1944): "There can be no doubt that Ghazali’s works would be among the
first to attract the attention of these European scholars" (page 220). Then
she emphasizes,
"The greatest of these Christian writers who was influenced by AlGhazali was St. Thomas Aquinas (1225–1274), who made a study of the
Islamic writers and admitted his indebtedness to them. He studied at the
University of Naples where the influence of Islamic literature and culture
was predominant at the time."
Ghazali's influence has been compared to the works of Thomas Aquinas
in Christian theology, but the two differed greatly in methods and beliefs.
Whereas Ghazali rejected Greek metaphysical philosophers such as
Aristotle and saw it fit to refute their metaphysical teachings on the basis
of their "irrationality", Aquinas embraced non-Christian philosophers
and incorporated ancient Greek, Latin and Islamic thought into his own
philosophical writings.
"A careful study of Ghazali's works will indicate how penetrating and
widespread his influence was on the Western medieval scholars. A case
in point is the influence of Ghazali on St. Thomas Aquinas — who

studied the works of Islamic philosophers, especially Ghazali's, at the
University of Naples. In addition, Aquinas' interest in Islamic studies
could be attributed to the infiltration of ‘Latin Averroism’ in the 13th
century, especially at [the University of] Paris."
The Above research of Hazrat Imam Al-Gazzali were done His
Eminency Dr. Alam and, which he received from several sources,
specially Library of Imam Al-Gazzali in USA also Several Qoutions has
been taken from Algazzali.org (Library of books of Imam Al-Gazzali for
everyone to read from.

Sultan-ul-Hind Garib-e-Newaz The Great Sufi Saint of
the Asian Continent Hazrat Khawaja Mainuddin Chisty
(RA) of Azmir Sharif, India

Dhorgha-e-Azmir Sharif, India
Current religious leader Sayed Golam Kibria, Hossein Manzil, Azmir Sharif,

It is very painful for Eminency to state that, Since 1977 he visited this
Holy Spiritual Kingdom of Khawja Garib-E-Newaz and met many of his
descendant, which they proclaim they over 2200 descendants of Hazrat
Khawja Mainuddin Chisti (RA). But today’s world Except Syed Golam
Kibria’s family, all other so-called descendants are begging, exploiting
and misterprating the values of Khawja Garib-E-Newaz in exchange or
Money or material goods.
After visiting the Shrine several times since 1977 to last visit 2006 and
advisied Syed Golam Kibria President of the Holy Shrine committee,
Hussain Manzil to establish a Spiritual Training center with the status of

University, under the World Spiritual Assembly of New York, to give
spiritual training to develop the people spiritually by guidance of Holy
Quran, Authentic Hadith as well as by the guideline of Sufism.
But unfortunately there weren’t a single descendant of Khawja
Moinuddin Chisti (RA) to establish such a training center to spread the
Education of Spirituality and Sufism.
Eminency finally, prayed to Almighty Allah and his beloved Prophet
along with great Sufi Master Khawja Moinuddin Chisti (RA) founder of
Chisti Sufi order to correct his descendants and punish the so-called
On the illustrious list of these great Sufi Saints who preserved the spirit
and promoted the cause of Islam by their strict religious devotion and
amazing spiritual powers under all sorts of cruel persecution like the holy
Prophet himself, the name of Hazrat Khawaja Muinuddin Chishti of
Ajmer stands high in perpetual glory. For the spiritual salvation and
moral uplift of the people of Hindustan by peaceful means and universal
love. In fact, this lonely saint actually changed both the map and the
course of Indian history at a crucial period of her destiny not by sword or
cannon but by the sweet and melodious spell of his spiritual sway plus
unparalleled moral and religious character, a revolution which ushered in
quite a new era of peace and prosperity for millions of Indians, and a
revolution which the march of history and the present civilization cannot
afford to forget in the interests of mutual love and peace for which the
people of the world are so intensely thirsting today.
Because mutual goodwill and confidence between man and man and
nation and nation are once more rapidly deteriorating, and because the
world is searching for a lasting peace against the forces of Satan that
have once again raised their monstrous head under the intoxication of
new kind of scientific materialism, the teachings of Hazarat Khwaja
Munniuddin and Islam must, therefore, be revived in the interests of
world peace, as much as other recognised religions.
We are sure, these lessons will prove of immense value in easing the
political and religious tensions and restoring the waning faith of man in
God and Religion without which there can be no lasting peace in the

Life of Sufi
The life of a Sufi is the "life of the spirit " regulated strictly in
accordance with Islamic theology and traditions. To attain this his first
lesson is unshakable belief in the existence of God and unconditional
surrender to His will. This entails a strenuous life attended by rigid
austerity and self-denial. He has to undergo a course of training in
regular prayers and meditation to attain the Divine Knowledge and
realisation of Truth. This particular knowledge is passed on 'in secret' by
one Sufi to another having the requisite qualifications i.e. one who does
not think evil does not see evil, does not hear evil and does not speak
evil. Without this Divine Knowledge, one cannot fathom the hidden
mysteries of the Nature and those of the soul. To sum up the whole
object of Sufism is to attain the highest spiritual perfection.
A Sufi will be distinguishable from others on account of his detachment
from his parents, children, wealth, power, position and comforts. His
ignorance vanishes in the effulgence of the 'Divine Light' of the most
High, the Lord of the entire Universe. In such an ecstatically devotion
there is neither pain nor sorrow for him as he is overwhelmingly
dedicated to the will of the Almighty God. Thus a Sufi saint is the
Spiritual King, far above all temporal kings, disguised in the patched
robes of a humble dervish.
Hazrat Khawaja Muinuddin Chisty (May peace of God be upon his soul)
was one of the greatest Sufi saints the world has ever known. His
spiritual influence and benedictions have been, and are still a perpetually
source of inspiration courage and guidance to the afflicted humanity,
irrespective of caste creed or religion.

Sufi Silsilas
The Sufis are classified into four prominent silsilas (categories) or lines,
viz. Qadaria, Chishtia Suhraward and Naqshbandia.
Hazrat Khawaja Muinuddin Chishty belonged to the second 'silsila'.
There is no fundamental difference between these silsilas except in
matters of minor details. They are all within the framework of the
Islamic law as laid down by the Holy Quran and expounded by Hadith
but the rituals applied for obtaining the communion or 'raza' of God are

different just like the modern Universities where student take different
courses for obtaining a particular class of degree. The Chishtia 'silsila'
does not enjoin any indifferent belief from that of the other Hanafi Sunni
Mussalmans. Their belief is based upon the Holy Quran. A study of the
lives of Chishty saints, including Hazrat Khawaja Muinuddin and his
spiritual preceptor Hazrat Khwaja Usman Harooni reveals that they
preached and held purely Quranic beliefs. According to Shariat, every
Chishty saint has to follow the Quranic laws strictly.
The Sufi 'silsilas' however, are not sects. They grew up because people
went to Sheikhs or 'murshids' (religious masters) for spiritual guidance
and training who invested those of their disciples whom they regarded as
spiritually fit to cater for the spiritual and moral needs of others
Traditions, no doubt, grew up differently in different 'silsilas'. What is
common between the various Sufi 'silsilas' is confined to few spiritual
practices like auraad (verses from Quran) 'sama' (audition) certain
festivals, institutions like veneration of the shrines, the etiquette of
visiting them and the devotion to certain leading personalities of the
order. One special features of the Chishtia order, which is particularly
observable among the early Chishty saints of India, is their love for all
humanity. They sought to inculcate among their followers an attitude of
broad sympathy for the common man irrespective of caste, creed or
nationality. They stressed more on humanitarian of caste, creed or
nationality. They stressed more on humanitarian obligations of Muslims
than on any other point. And that is why Khawaja Muinuddin Chishty
attracted lakhs of people to the vast circle of his devotees in India in a
very short time.

Regulation and Practices
There are certain regulations of Sufism which are called ‘Adraak’ and
‘Ehsas’ in Sufi parlance. They are also known as ‘Arkaan Tasawwuf’ or
‘Arkaan-Baatani’ i.e. the rules and discipline for the acquirement of the
hidden wisdom or knowledge. They are divided into the "hidden
wisdom" or knowledge. They are divided into the following three
(1) "Knowledge" i.e. the ‘divine Knowledge’ attainable through the rigid
discipline of ‘Shariat’.
(2) "Amal" i.e. action under the above discipline with unflinching faith
and devotion.
(3) "Haal" i.e. the resulting reaction from ‘Amal’ or the action.

A Sufi aspirant’s first important step to act upon the above course is to
seek a religious preceptor or ‘murshid’ who should be a practical master
of the said Divine Knowledge and its training experience. His
preliminary lessons start with
(i) Liturgical practices and exercises with unswerving devotion to certain
Quranic verses which are pregnant with the Divine Knowledge in order
to grasp their spiritual interpretation and values.
(ii) A rigid control over his soul called ‘Nafs’which starts which
renunciation and self-mortification.

Training In Sufism
When a person decided to become a mystic or Sufi, he was expected to
go to a Sheikh or Murshid (master) and spend with him as much time as
was deemed necessary by the Sheikh for his spiritual development.
During this period of apprenticeship which, in most cases, lasted a
lifetime the Sheikh used to instruct the disciple to perform mortification
(Mujahedas) so as to gain control over his appetitive soul, i.e. 'Nafs'. This
was done by performing service like hewing of wood, drawing of water
from the wells and so many other menial services in the Khanqah (the
monastery or chapel). Even Hazrat Khawaja Muinuddin Chishty himself
had to pass through this hard and rigorous course of probation when he
was under training for a period of 20 years with his Pir-o-Murshid
(master) Hazrat Khawaja Usman Harooni. Every Sufi saint had to
perform these hard services for his 'Pir' before achieving the robe of
Khilafat (succession).

Stages Of Mysticism
According to the Islamic standard of judgment, the seeker after Truth, as
stated above has to pass through many stages before he can actually feel
himself in commination with the Truth being the ultimate object. The
elementary condition is to have an unshakable faith and a firm resolve in
doing or not doing a thing that is termed 'niyyat' (intention) in Muslim
theology which is followed by repentance and penitence. The next stage
is called "Mujaheda" (probation of striving). When it reaches its zenith
then the revelation process begins which is known as "Mukashfa" (the
uplifting of veil). At this stage the attainments of the saint (or Sufi) are so
exquisite that he emerges his identify in the will of God, the creator, and
the reactions are visible and affect the code and conduct of human
beings. The effort by which each stage is gained is called 'haal' (state). It

is a state of joy or desire and when the seeker is in this condition he falls
into 'wajd' (ecstasy).

Basis Of Sufism
Early history of Sufism reveals that this particular branch of Divine
knowledge originated and developed under conditions of strict discipline
of quietism, seclusion, renunciation and incessant devotion to prayers
under the guidance of a 'Murshid' or spiritual preceptor. In the popular
sense, Sufism is known as mysticism in the West but it is not at par with
the conception which the word 'Sufism' actually carries in Islamic
parlance. One of the advantages of this cult is that its follower speedily
discovers all the mysteries of Nature for the benefit of mankind. Its
greatest gospel is to Live and Let live' and to bestow undiscriminating
affection upon all mankind. It caters for the real peace and spiritual needs
of the people who are generally sick of the material world and seek a
spiritual asylum. To be brief, unless one is a God's chosen man endowed
with the inherent natural spark of Divine love, pity and religious
devotion, and is also fit for the necessary hard Mujahedas (probation and
strivings) one cannot become a prefect Sufi.

Brief History Of Sufism
The origin of the term Sufi is rather complex, but in general it signifies
one who wears the garment of ''suf'' i.e. wool. In the beginning it was a
mark of personal penitence though some early Muslims, like Ibn Sirin
(died 729 AD) criticised the ascetics for wearing Suf in imitation of Jesus
Christ. He said, "I prefer to follow the example of the Prophet who
dressed in cotton." In the second century of Islam a particular group of
ascetics of Kufa were generally called al-Sufiya due to their dress. But,
by 4th century wearing of woolen garments became the recognised badge
of the Sufis of Iraq and hence the term was commonly applied to all
Muslim mystics. In the same century, groups of these a sites used to
assemble to recite aloud the holy Quran and other religious pieces which
practice gradually took on a liturgical character called Zikr evolving into
spiritual concerts named Sama (now popularly called Qawwali in India)
with their attendant perils of extreme ecstatic nervous.
Gradually a change was coming over the general character of Sufism. Its
basis was " fear of God and His wrath to come " with the mystical
element of love and adoration. According to a woman saint, Rabia alAdawiya (died 891 AD) The mainspring of mysticism is Love. She said,

"Love of God had so absorbed me that neither love nor hate for any other
things remains in my heart."

Sufism In 12th Century
While Imam Ghazali (died 1111) and Abul Qasim Al Qashari (died
1072) laid the basic foundation of Sufism, it was Ghos-ul-Azam,
Mahboob Subhani Hazrat Sheikh Abdul Qadar Gilani (died 1166) who
helped to give it a real practical shape by instituting the famous
"Qadaria" silsila of Sufis in Baghdad in the 12th Christian century which
did wonders in raising the cult at Sufism to a glorious pitch in the
succeeding generations. Sufism under Hazrat Gilani's spiritual and moral
spell created a marvelous revolution which brought the whole of
Afghanistan and its adjoining parts in Islamic fold in a very short time.
This was one of the greatest miracles of Sufism in the history of Islam at
a very crucial period. The number of converts after Hazrat Gilani's every
preaching meeting, often exceeded 70,000 necessitating the employment
of as many as 400 writers for the registration of these converts. Other
Sufi saints of this century were Sheikh Najeebuddin Abul Qahir
Suhrawardy, Sheikh Akbar mohiuddin Ibn Arabi (1156-1240) and Hazrat
Sheikh Shahabuddin Suhrawardy (1144-1234), the last named being the
founder of another famous "Suhrawardia" silsila which Sheikh Saadi
embraced in his later years of life. Their services to the cause of Islam
proved exceedingly invaluable and their innumerable writings and
speeches helped to rejuvenate the waning spirit of Islam, serving the
cause of Sufism itself as a guiding star for all future generations.

Doctrine Of Sufism And Its Need
After the death of the Prophet the overpowering influence of his religion
and sacred traditions dominated the lives of his succeeding descendants
and the Caliphs. During the early period of Islam there was no necessity
of any new cult like Sufism. But, as time passed on a revival of the
Islamic influence was deemed necessary and Sufism took it up in right
earnest. The term Sufism denotes nothing but a direct interpretation of
the cardinal principles of Islam and certain spiritual practices to be
observed in this process. Its originator Abu Ishaq Shami was the first
Sufi who preached this cult which was in conformity with all the basic
principles of Islam.


Wealth Despised
One of the cardinal principles of the followers of Sufism is the hate of all
wealth pomp and show. All great Sufis have always therefore refused to
accept any money or presents from any quarters whatever, and they
never went to the glittering courts of any monarch which made them
bold, selfless and independent of all secularism, thus distinguishing them
from the class of the Ulama, who so often succumbed to these
temptations. On the contrary, if any ruler or rich person sought an
interview with them they either refused it flatly or gave them
illuminating sermons, bluntly reminding them of their misdeeds and
instructing them to realise and follow their duties and responsibilities to
the cause of Islam and the Holy Prophet's Shariat. Once Khalifa Abu
Muzaffar Yusuf of Baghdad approached Hazrat Gilani for a blissful
advice with a present of 10 bags of gold mohurs. This great Sufi saint
contemptuously refused to accept the money but when the Khalifa
insisted upon its acceptance he picked up two of the bags one in each
hand, and squeezed them. And as he did so human blood flowed out of
them! The great saint said: "Abu Muzaffar, don't you feel shame in
offering me this blood of the poor people?" The Khalifa was
dumbfounded and went away in a shameful disgust.
During the 13th century AD Sufism had gained greater popularity among
the masses as the result of the persistent efforts of the above named Sufi
saint. Under the rule of the Ommayads and the Abbassides, secularism
had usurped the real spirit of Islam and had economic, political and
social fabric of Islam to pieces resulting in the ultimate downfall of their
power itself. Baghdad, once a flourishing capital, was in the grip of
debasing frivolities and revelry. Unbalanced secularism had caused
unprecedented pillage, arson, murder and all round destruction at the
hands of Mongols and Tartars. Although this condition was generally
attributed to the intruders' invasions but as a matter of fact it was
primarily due to the deterioration of the spiritual and moral character of
the Muslims from top to bottom.
Attendance At Shrine
When these Sufi saints left this world their devotees put up impressive
buildings over their tombs (Mazaars) most of which are attractive
monuments of architectural beauty and subdued oriental splendour where
Muslims, Hindus, Parsis, Sikhs, and their beneficiaries pay loving
homage to their immortal glory all the year round, and receive all sorts of

benedictions even to this day. On the occasions of their death
anniversaries, which are called Urs, the gatherings in many cases run
from thousands to lakhs, according to the popularity of the saint.
Religious ceremonies are performed on these occasions and the poor and
the needy are fed liberally. Of the numerous Sufi saints of India, Hazrat
Khawaja Muinuddin Chisty of Ajmer, (the founder of Sufism in this
country) Hazrat Makhdoom Allauddin Saabir of Kalyar and Hazrat Baba
Fariduddin Ganj Shakar of Pak Patan are the most celebrated. But each
Indian province from North to South and East to West has one or more
monumental shrines of its own Sufi saints whose benedictions have left
an impressive mark upon the people of those parts and whose blessings
they still enjoy year after year.

Divine Love
The next important feature of Sufi belief was divine love. From the time
of Rabia Al-Adawiya (died 801 AD). It had become the mainstream of
Sufism while in India it had become the dominant feature of the popular
Bhakti movement. Love they said was both the causes as well as the
effect of gnosis. A person was likely to achieve gnosis as a result of
divine blessing only when he had devotion for God. While a person who
had achieved gnosis could not help being overwhelmed and overpowered
by cosmic emotion (jazba) and divine love. Love, according to them was
emotive force of life in fact raison d’être. This powerful emotion
dominated every thought or sentiment, contemplative life, theology,
ritual thought of heaven and hell and all else. "The heart of a mystics is a
blazing furnace of love which burns and destroys everything that comes
into it because no fire is stronger than the fire of love", says Khawaja
Muinuddin Chishty. Love implied an illuminative life a state of
continued communion with Reality (haal). The object of life was
indifferently described as apologetic vision (sometimes used in spiritual
sense at others in a physical sense), nearness to God, annihilation (fana),
everlasting life in God (baqa) and ultimately absorption or union
(wassail). It was only on the achieves tranquillity by falling into the sea?
Thus when the lover finds the beloved he no longer wails."
The natural outcome of such an outlook was a religion of ecstatic fervour
and intoxication (Sukr). Such an attitude of mind could best be produced
by and then find satisfaction in liturgical practices (Azkaar-Zikr-e-khafi,
zikr-e-jail), spiritual concerts or audition (sama), and other forms of auto

hypnosis. Because of the efforts of Khawaja Qutubuddin Bakhtiyar Kaki,
Sufi Hameeduddin Nagauri and Sheikh Nizamuddin Auliya of Delhi,
'sama' became a cranial feature of the Chishty silsila and brought it in
occasional conflicts with the orthodox Ulama.
The mystic belief in gnosis and love is usually accompanied by
characteristic ethics. The Sufis had fully followed and systematised
certain ethical concepts before Islam came to India. The Indian Sufism
merely reiterated these beliefs although there was difference in the
degree of emphasis. The basis of the Sufi attitude is that the Veil which
hides Reality from mankind is that of Bashariyat, (creature hood). The
nature of man consists of sensual, intellectual and spiritual features.
Intellect, according to them performed a restricted function. The central
pivot of spiritual life was the Qalb (heart) or the Rooh (soul). They were
regarded as ethereal in nature and hence capable of communion with
God. This function however could never be performed until the heart was
purified of the dirt of sensual or lower self called in Sufi terminology the
nafs (appetitive soul). The struggle against nafs regarded as wholly evil,
therefore, became one of the main concerns of the Sufis. This implied an
outlook of renunciation, penitence, asceticism, poverty, self-mortification
and quietism-in short, other worldliness. This other worldliness was
never interpreted strictly and the Chishty product recommended more an
outlook of another-worldliness than actually going away from society.
The idea among the nobler minds in the world of Islam, that there is a
deeper and more inward sense in the words of the Quran arose not from
the wish to escape from the rigour of ' texts and dogmas', but from a
profound conviction that those words mean more, not less than the
popular expounders supposed them to convey. This conviction combined
with a deep feeling of Divine pervasion, a feeling originating from and in
perfect accordance with the teachings of the Quran and the instruction of
the Prophet led to the development among the Muslims of that
contemplative idealistic philosophy which has received the name of
Sufism. The appeal of which among the Mohammedans was probably
assisted by the prevalence of Neo-Platonic ideas. Imam-al-Ghazzali in
the East and Ibn Tufail in the West were the two great representatives of
mysticism among the Muslims.


Ulema - Sufi Clash
At first the leaders of mysticism were supposed to be the Ulema or
orthodox religious teachers but by the end of 3rd century they were
replaced mostly by middle classes, specially from the mixed half Persian
and half Arabian population of Baghdad, who followed Sufism. Against
the political revolutionary aims of Shia'ite propagandists the Ulema
protested vehemently. Their programme of reform included the
awakening of religious conscience of individuals and the spiritual revival
of the social organisation of the community. These social implications
were reinforced by the labours of Sufis in preaching and converting,
firstly members of their own class or followers and secondly carrying on
their missionary work for Islam in other distant lands. For all times and
in all countries these Sufi ascetics were the most active and powerful
propagandists of Islam and it was none but Hazrat Khawaja Muinuddin
Chishty of Sanjar who introduce the Chishtia silsila (order) of Sufis in
India and did such a wonderful service to the cause of Islam.
For the above reasons the orthodox Ulema began to suspect the new
social implications of the Sufi movement in Islam and a rift seemed to be
widening between Sufism and orthodoxy. Serious attempts were made to
silence the Sufis and on failure an example of punishment was set of one
prominent Sufi Mansur al-Hallaj, who was charged with heresy in having
identified himself with God and was cruelty executed in the beginning of
the 4th century. This punishment was not inflicted by any violent fanatics
but by pious upholders of the ancient Faith like the Good Wazir' Ale-ibnIsa. Repression however proved futile and the Sufi movement continued
firmly based as it was on both the open and 'secret' teachings of Quran
and the moral standards of Islam. Despite the adverse views of the
learned layers, the tendency towards the neglect of the ritual
prescriptions and the outside influence clashing with the traditional
outlook of Islam the strength of Sufism lay in the satisfaction which it
gave to the religious instincts of the people, instincts which were chilled
or starved by the rigid and impersonal teachings of orthodox Ulema but
which found more relief in the directly personal and emotional approach
of Sufism.
It must be remembered that this popular character and appeal of Sufism
arose out of the ranks of the people themselves and appealed to the
people whose main reading matter was furnished by short lives of the
saints often replete with their miraculous deeds. It was the unceasing

labours of the mystics ascetic or Sufis that gave to Islam its widespread
permanent hold upon the masses and that plated such a conspicuous part
in spreading the Divine Message among new and fertile lands rather than
the slow work of purely orthodox Ulema or their system of propagation.
During the 4th and 5th centuries, Sufism grew in strength in spite of the
frowning Ulema it was in this period that the Zikr and Sama from their
simple congregational recitation and meditation over the Quran began to
show more definite liturgical tendency marked specially by the recitation
of chants and litanies. But it was not this difference alone that marked off
Sufism from the orthodox services as similar liturgical ceremonies were
commonly performed in the mosques as well. The hostility of the
theologians was however due partly to their fear that the Sufi Zikr might
replace the mosque as the center of religious life. There was also a more
deeper and selfish reason for the conflict, the traditional exclusive claim
of the possession of sciences of theology and law and their position as
the sole authoritative exponents of the Islamic doctrine-sciences which
they had built up by infinite trouble and whose acquisition involved long
and arduous study. They maintained that it was by their means that the
substances of Faith had been preserved against both heretical innovations
in doctrine and the attempts of the secular arm to override its privileges
and obligations.
Naturally the theologians were proud of their system and jealous for the
maintenance of their authority. They held that it was by this method
alone that they were able to propagate Islam and promote its cause and
that any relaxation would open the way to heresy and corruption both
spiritual and material. But the Sufis rejected these claims bluntly and
even derisively. According to them there was only one way to knowledge
which lay through the direct and personal experience called "Marifat"
culminating in momentary union with or absorption into the Godhead
and not through the rational and second hand knowledge or ilm of the
scholastic type. They thought, theology instead of assisting their process.
Actually hindered it. The conflict between the doctrinaire and the seeker
or follower of the Inner Light therefore seemed irreconcilable.

Sufism Triumphed
The outside influences and doctrines implied in Sufism in these
formative centuries, were also suspected by the Ulema. Apart from the
various orthodox rules and concepts of Islam the exaltation which the

holy Prophet Mohammed enjoyed also appeared to be eclipsing against
the overwhelming veneration accorded to Sufi sheikhs in their lifetime
and their elevation to sainthood after death. Nothing could, therefore be
more intolerable and repugnant to the primitive ideas of Islam and the
system of their maintenance by the Ulema but in the teeth of Quran.
Tradition, rationalism and orthodox theology the worship of Sufi saints
irresistibly crept into the Islamic fold, and eventually swept everything
before it. As time went on popular elements of Sufism established
themselves more and more firmly in the Islamic fold. More and more
religious minded people also joined the ranks of Sufi mystics who sought
not metaphysical knowledge of religion but living experience of God.
During the 5th century there was a marked drift towards Sufism of some
of the ablest thinkers of Islam. Ultimately principle of compromise
between orthodoxy and Sufism was inevitably sought with the result that
a celebrated theologian Al-Qushari (died 1072 AD) wrote a treatise
urging the cause of the higher Sufism and the acceptance of the doctrine
of ecstatic communion with God. The actual revolution is however
linked with the name of Imam al-Ghazale (died 1111 AD) who stands
high in his religious insight and intellectual ability and who dived deep
into mystics sciences and philosophies. He changed his convictions again
and again in his long religious experiments and research. First, he
revolted against the casuistry of the theologians and incessantly sought
ultimate reality through all the Muslim religious systems and
philosophies of his time.
After a prolonged bodily mental and intellectual struggle he finally fell
from sheer philosophic agnosticism upon his personal experience of God
which he found only in the Sufi path. To his school of thought belonged
such Sufi giants as Maulana Rum the author of the celebrated Masnavi
(one of the most authentic works on Sufism) Hazrat Junaid Baghdadi,
Maulana Shibli, Maulana Fariduddin Attaar, Khaqani, Shamsuddin
Haafiz Shirazi (one of the greatest Persian Sufi poets in the East) Sheikh
Sa'adi and others. Both Imam al-Ghazali and the stalwart Al-Qushari
forged a synthesis that ultimately accommodated the essential principles
of Islam between orthodoxy and Sufism which were thus tied to one and
the other forever though their paths remained different.

Sufism In India
From Iraq and Persia, Sufism perpetrated into India with Hazarat
Khawaja Muinuddin Chishty where it found a very congenial soil to
prosper after some stubborn opposition. With its advent a large number

of Sufi saints sprang up all over the land, doing invaluable service by
their solacing influence to the afflicted humanity irrespective of caste or
creed. It was this indiscriminating service to the cause of the suffering
humanity and peace that won the hearts of the people of India and made
the Sufis highly popular among all classes of people from a peasant to
the prince. Not only this but even after their death, they are still held in
high reverence, a thing which is unknown in other countries. This
unflinching devotion is of course not with out any reason; there must be
"something" very real and serious to come and end it?

Meritorious Contribution
Sufism in spite of its loftiness in religious ideals has been less fastidious
and more ready to accept alien practices and ideas provided they
produced good results. Blended with Sufism the orthodox couch was
undoubtedly refreshed and strengthened and in fact acquired a more
popular character and attraction in Islam. Sufism in Western Asia, North
Africa, won over large multitudes to Islam. Central Asia, India and
Indonesia. In the wake of Sufism, Shia'ism also suffered an eclipse and
lost much of its original influence. On the whole Sufism has made a
meritorious and invaluable contribution to the promotion and prosperity
of Islam in the world.

Sufism Defined
Sufism implies "Iqtida" i.e. to adhere strictly to the laws of Shariat. It
means highly pious and enlightened way of life which may be expressed
in conformity with thought and action as explained below:
(a) `Qualan’ i.e. expression through ‘Shariat’ or the Divine Law
(ordained for the harmonious conduct of man in this world with promise
of his salvation in the next.)
(b) `Failan’ or ‘Tariqat’ i.e. expression through human activity and
discipline under the said Divine Law or ‘Shariat.
(c) "Haalan" or Haqiqat i.e. the ‘state ‘ acquired by acting upon and
passing through Qualan and Failan stages reaching the zenith of the
spiritual perfection.


While the Qualan and Failan stages can be analysed or expressed through
the human faculties, the expression of Haalan ‘Haqiqat’ or ‘Reality’ is
beyond the scope of all human conception and is therefore inexpressible
and indescribable because human intellect or faculties are restricted to a
‘limit and transcend no more. This is the highest and final stage of
Sufism in which the aspirant is face to face with the ‘Divine Light ‘ and
ultimately merges his identity with God Supreme. It is therefore a state,
the secrets of which have never been divulged to the humanity at large
without Sufism entitles.A Persian couplet describes this ‘state’ as follows
"Aan raa ke Khabar shud Khabarash baaz nayamad." i.e. nobody ever
heard of them who dived deep into the secrets of God or the mysteries of

Ma'Arifat (Spirituality)
The Sufis emphasised that ultimate Reality could be grasped only
intuitively (Ma'arifat or gnosis). It was veiled from the human eye and
intellect, and constituted a mystery which could be apprehended by none
but the advanced spirits. Although they described in vivid details how
Ma'arifat could be achieved they never concerned themselves with the
nature of the Reality. There are clear traces of belief of pantheism and of
monism, although in general they believed in a transcendental
omnipotent God as the Creator of the universe.
The intuitive or esoteric experience or Reality implied that parallel to the
orthodoxy or "external" theology, there was also an "internal" or spiritual
interpretation of the Holy Quran and of the actions prescribed by the
Law. This spiritual interpretation was necessity subjective, intuitive and
esoteric. But this is a very delicate point to be discussed by a layman.
Only the advanced Sufis or Saints, who are now rare, can interpret them
satisfactorily in the light of their own practical experience. No one in the
present scientific civilisation can either understand or convince easily the

Philosophy Of Sufism “The Practice”
According to Islamic conception a Sufi is one who is fired with Divine
live and who as a true devotee of God and is constantly impatient to seek
nearness to HIM. The quest of a Sufi centers round the exploration or
probe into the mysteries of the nature. He is whole-heartedly engrossed
in seeking out the myriad truths of the TRUTH, and concentrates on the
hard task of reconciling his action to his thoughts. This is an extremely

difficult process. He has, first of all to suppress or subdue his worldly
desires inherent in the soul of man called Nafs in order to attain purity
and steadfastness in his character. After attaining this stage, he enters the
second phase of building up his external and internal character through
mental exercises as the result of which the knowledge of the hidden
mysteries of Nature or God is revealed unto him. To summarize the
whole process of Sufism, the true path of a Sufi's salvation lies through
the thorny wilderness of renunciation, self-mortification on and
annihilation of the Nafs by incessant devotion to God. Thus a Sufi
aspirant has to under go a rigid test in morals and by acquiring a perfect
knowledge of the Quran and Islamic theology. Also strict adherence to
the Muslim law of jurisprudence called 'Fiqah' and 'Hadith' which deal
with the moral, social, economic, and political aspects of Muslim life, he
reaches his goal ultimately.

Shariat And Tariqat
The basis of the teachings of the early Sufis was a clear distinction
between the real and the apparent, between the external and the internal,
between the formal and the spiritual. The codes of beliefs and behavior
prescribed in the two were the Shariat which they called 'external
science' and the Tariqat (the path or way) or the 'internal' or "spiritual
science". The starting point of the spiritual progress, they argued was the
Shariat but their distinctive contribution to the religious life of the
Muslims was the emphasis which they laid on Tariqat. They bypassed
the abstract and colorless scholastic discussions of faith and ritual, and
supplemented the inspiring orthodox attitude of commands and
prohibitions with an "emotive principal and a living religious
experience." In orthodox Islam, these features had become subordinated.
By emphasizing them the Sufis sought to restore the religious balance
and brought Islam into greater harmony with the prevailing Indian


Hazrat Shah Sufi Bahauddin Naqshband (RA)
Founder of Naqshabandi Sufi Order

Mazar Mubarak, Shaikh-ul-Islam Hazrat Bahauddin Naqshband (May
Allah's blessings upon him) in Bukhara
The designation of the Naqshbandi Golden Chain has changed from
century to century. From the time of Abu Bakr as-Siddiq (r) to the time
of Bayazid al-Bistami (r) it was called as-Siddiqiyya. From the time of
Bayazid to the time of Sayyidina Abdul Khaliq al-Ghujdawani it was
called at-Tayfuriyya. From the time of Sayyidina 'Abdul Khaliq alGhujdawan to the time of Shah Naqshband it was called the
Khwajaganiyya. From the time of Shah Naqshband through the time of
Sayyidina Ubaidullah al-Ahrar and Sayyidina Ahmad Faruqi, it was
called Naqshbandiyya.
Naqshbandiyya means to "tie the Naqsh very well." The Naqsh is the
perfect engraving of Allah's Name in the heart of the murid. From the
time of Sayyidina Ahmad al-Faruqi to the time of Shaikh Khalid alBaghdadi it was called Naqshbandi-Mujaddidiyya. From the time of
Sayyidina Khalid al-Baghdadi until the time of Sayiddina Shaikh Ismail
Shirwani it was called the Naqshbandiyya-Khalidiyya. From the time of
Sayyidina Isma'il Shirwani until the time of Sayyidina Shaikh 'Abdullah
ad-Daghestani, it was called Naqshbandi-Daghestaniyya. And today it is
known by the name Naqshbandiyya-Haqqaniyya.

The Spiritual Inheritors of the Prophet
Historically speaking, the Naqshbandi tariqat can be traced back to the
first of the Rightly-Guided Caliphs, Abu Bakr as-Siddiq (r), who

succeeds the Prophet (s) in his knowledge and in his role of guiding the
Muslim community. Allah said in the Holy Qur'an "He was the second of
two in the cave, and he said to his friend: 'do not be sad, for God is with
us'" [9:40]. Of him the Prophet (s) said, "If I had taken to myself a
beloved friend, I would have taken Abu Bakr as my beloved friend; but
he is my brother and my companion."
What distinguishes the Naqshbandi school from other Sufi orders was the
fact that it took its foundations and principles from the teachings and
example of six bright stars in the firmament of the Prophet (s). These
great figures were: Abu Bakr as-Siddiq, Salman al-Farisi, Jacfar as-Sadiq,
Bayazid Tayfur al-Bistami, cAbdul Khaliq al-Ghujdawani, and
Muhammad Baha'uddin Uwaysi al-Bukhari, known as Shah Naqshband-the eponymous Imam of the tariqat.
Behind the word "Naqshband" stand two ideas: naqsh which means
"engraving" and suggests engraving the name of Allah in the heart, and
band which means "bond" and indicates the link between the individual
and his Creator. This means that the Naqshbandi follower has to practice
his prayers and obligations according to the Holy Qur'an and the Sunnah
of the Prophet (s) and to keep the presence and love of Allah alive in his
heart through a personal experience of the link between himself and his
Besides Abu Bakr as-Siddiq, who are these stars in the firmament of the
Prophet (s)? One of them was Salman al-Farisi (r). His origin was
Isfahan in Persia and he was the one who advised the Muslims to dig a
trench in the battle of Ahzab. After the Muslims seized al-Mada'in, the
capital city of Persia, he was made Prince and governor of that city and
remained there until his death.
Another star was Jacfar as-Sadiq. A descendant of the Prophet (s) on his
father's side and of Abu Bakr (r) on his mother's, he rejected all positions
of honor in favor of retreat and spiritual learning and practice. He was
called "The Inheritor of the Prophetic Station (Maqam an-Nubuwwa) and
the Inheritor of the Truthful Station (Maqam as-Siddiqiyya).
The oldest recorded occurrence of the term safa was in reference to his
student, Jabir ibn ayyan, in the middle of the second Hijri century. He
was a mufassir al-Qur'an or master in exegesis, a scholar of hadith, and

one of the greatest mujtahids (qualified to give legal decisions) in
Madinah. His Tafsir is partially preserved in Sulami's haqa'iq at-tafsir.
Layth ibn Sacd, one of the most reliable transmitters of prophetic
traditions, witnessed Jacfar's miraculous powers as the latter was able to
ask for anything, and God would grant it to him on the spot.
Another star was Bayazid Tayfur al-Bistami whose grandfather was a
Zoroastrian. Bayazid made a detailed study of the statutes of Islamic law
(sharica) and practiced a strict regimen of self-denial. All his life he was
assiduous in the practice of his religious obligations. He urged his
students (murids) to put their efforts in the hands of God and he
encouraged them to accept a sincere and pure doctrine of tawhid,
knowledge of the Oneness of God. This doctrine, he said, imposes five
obligations on the sincere:
To keep obligations according to the Qur'an and Sunnah;
To always speak the truth;
To keep the heart free from hatred;
To avoid forbidden food (haram);
To shun innovation (bid`a).
Bayazid said that the ultimate goal of the Sufis is to know God in this
world, to reach His Divine Presence, and to see Him in the Hereafter. To
that effect he added: "There are special servants of Allah who, if Allah
veiled them from His vision in Paradise, would have implored Him to
bring them out of Paradise as the inhabitants of the Fire implore Him to
escape from Hell."
Yet another star in the firmament of the Prophet (s), was cAbdul Khaliq
al-Ghujdawani, who was born in the village of Ghujdawan, near Bukhara
in present-day Uzbekistan. He was raised and buried there. He studied
Qur'an and the Islamic sciences of both external and internal knowledge
until he reached a high station of purity. He then traveled to Damascus
where he established a school from which many students graduated and
went on to become masters of fiqh and hadith as well as spirituality in
their time, both in the regions of Central Asia and in the Middle East.
Abdul Khaliq continued the work of his predecessors by formulating the
dhikr (remembrance of God) passed down from the Prophet (s) according
to the Sunnah. In his letters he set down the code of conduct (adab) that
the students of the Naqshbandiyya were expected to follow.

Brief details of the Imam of the Tariqat Hazrat Shah
Baha'uddin Naqshband (RA)
In this constellation, we come finally to Muhammad Bahauddan Uways alBukhari, known as Shah Naqshband, the Imam of the Naqshbandi Tariqat
without peer. He was born in the year 1317 C.E. in the village of Qasr al-carifan,
near Bukhara. After he mastered the sharicah sciences at the tender age of 18, he
kept company with the Shaikh Muhammad Baba as-Samasi, who was an
authority in hadith in Central Asia. After the latter's death, he followed Shaikh
Amir Kulal who continued and perfected his training in the external and the
internal knowledge.
The students of Shaikh Amir Kulal used to make dhikr aloud when sitting
together in association, and silent dhikr when alone. Shah Naqshband, however,
although he never criticized nor objected to the loud dhikr, preferred the silent
dhikr. Concerning this he says, "There are two methods of dhikr; one is silent
and one is loud. I chose the silent one because it is stronger and therefore more
preferable." The silent dhikr thus became the distinguishing feature of the
Naqshbandiyya among other tariqats.
Shah Naqshband performed Hajj (Pilgrimage) three times, after which he
resided in Merv and Bukhara. Towards the end of his life he went back to settle
in his native city of Qasr al-cArifan. His teachings became quoted everywhere
and his name was on every tongue. Visitors from far and wide came to see him
and to seek his advice. They received teaching in his school and mosque, a
complex which at one time accommodated more than five thousand people. This
school is the largest Islamic center of learning in Central Asia and still exists in
our day. It was recently renovated and reopened after surviving seventy years of
Communist rule.
Shah Naqshband's teachings changed the hearts of seekers from darkness to
light. He continued to teach his students the knowledge of the Oneness of God
in which his precedessors had specialized, emphasizing the realization of the
state of ihsan (excellence) for his followers according to the hadith of the
Prophet (s), "Ihsan is to worship God as if you see Him."
When Shah Naqshband died he was buried in his garden as he requested. The
succeeding Kings of Bukhara took care of his school and mosque, expanding
them and increasing their religious endowments (awqaf).
Succeeding shaikhs of the Naqshbandi Tariqat wrote many biographies of Shah
Naqshband. Among them are Mascud al-Bukhari and Sharif al-Jarjani, who
composed the Awrad Baha'uddan which describes him and his life's works
including his fatawa (legal decisions). Shaikh Muhammad Parsa, who died in

Madina in 822 H. (1419 C.E.) wrote Risala Qudsiyya in which he talks of Shah
Naqshband's life, his virtues, and his teachings.
Shah Naqshband's literary legacy included many books. Among them are Awrad
an-Naqshbandiyyah, the Devotions of Shah Naqshband. Another book is Tanbih
al-Ghafilin. A third book is Maslakul Anwar. A fourth is Hadiyyatu-s-Salikan
wa Tuhfat at-Talibin. He left many noble expressions praising the Prophet (s)
and he wrote many legal rulings. One of his opinions was that all the different
acts and kinds of worship, whether obligatory or voluntary, were permitted for
the seeker in order to reach reality. Prayer, fasting, zakat (paying the poor-tax),
mujahadat (striving) and zuhd (self-denial) were emphasized as ways to reach
Allah Almighty.
Shah Naqshband built his school on the renewal of the teachings of the Islamic
religion. He insisted on the necessity of keeping the Qur'an and the teachings of
the Sunnah. When they asked him, "What are the requirements of one who
follows your way?" he said, "To follow the Sunnah of the Prophet (s)." He
continued saying: "Our way is a rare one. It keeps the cUrwat ul-Wuthqa, the
Unbreakable Bond, and it asks nothing else of its followers but to take hold of
the Pure Sunnah of the Prophet (s) and follow the way of the Sahaba
(Companions of the Prophet (s)) in their ijtihad (efforts for Allah).
"The Naqshbandi School is the easiest and simplest way for the student to
understand tawhid. It urges its followers to seek a state of complete worship of
Allah both publicly and privately by keeping the complete code of conduct of
the Prophetic Sunnah. It encourages people to keep to the strictest modes of
worship (cazima) and to abandon exemptions (rukhsa). It is also free from all
innovations and deviations. It does not demand of its followers perpetual hunger
or wakefulness. That is how the Naqshbandiyya has managed to remain free
from the excesses of the ignorant and the charlatans (mushacwazan). In sum we
say that our way is the mother of all tariqats and the guardian of all spiritual
trusts. It is the safest, wisest, and clearest way. It is the purest drinking-station,
the most distilled essence. The Naqshbandiyya is innocent from any attack
because it keeps the sunnah of the beloved Prophet (s)."
We are presenting to the general public, by order of our Sheikh, Sheikh
Muhammad Nazim al-Haqqani, fortieth in that Golden Chain of the Naqshbandi
Masters, an all-too-brief book filled with the light of these Pure Masters, their
aphorisms, their teachings, their way of life, and their examplary saintliness. We
hope that it will bring the reader a taste of the lives of these Shaikhs, who light
our way to the knowledge of Reality and Truth, to the Love of the Beloved
Prophet (s), and to the ultimate goal of all, which is to reach the Divine Presence
of our Creator.

"My work is to weep at night in remembering my Beloved;
my sleep is to remain absorbed in thoughts of my Beloved."
"In vain do eyes stay awake if not to behold You.
In vain do tears flow for another than You."
"The lovers die at every moment,
for their dying is not of one kind.
The lover has received two hundred spirits
from the Spirit of Guidance,
and he sacrifices them all at every instant.
For every spirit he receives ten in return
--read the Qur'an: Ten the like of it [6:160]."

Hazrat Mujjaddid Al-FeSani (RA)

Figure 30: Founder of Mujjaddedia Sufi Order, Sar-Hind, India
Khwaja Imam-e-Rabbani Mujadid Alf Sani Shaikh Ahmad Sirhindi (Q),
Imam-e-Rabbani Mujadid Alf Sani Shaikh Ahmad Sirhindi is commonly
known as the Revivalist of the Second Millennium. He was direct
descendent of Caliph Umar the Great, Second Caliph of Islam and a
staunch companion of Prophet Muhammad (PBUH). His pedigree is
Ash-Shaikh Ahmad Farooqi Sirhindi (Q), Ibn ash-Shaikh Abdul Ahad
son of Zainul Abidin son of Abdul Hayee, son of Muhammad son of
Habibullah, son of Rafiuddin, son of Naseeruddin, son of Sulayman, son
of Yusoof, son of Ishaq, son of Abdullah, son of Shoab, son of Ahmad,
son of Yusoof, son of Shaikh Shihabuddin, known as Farukh Shah , son
of Nasiruddin, son of Mehmood, son of Sulayman, son of Shaikh
Masood, son of Shaikh Abdullah Waizul Asghar, son of Abdullah
Waizul Akbar, son of Abul Fatteh, son of Ishaq, son of Ibrahim, son of

Nasir, son of Syedna Abdullah (R), the son of Amir-ul-Mo'mnin Caliph
of the Prophet (PBUH), Syedna Umar Farooq (R).
Shaikh Ahmad (Q) was born on Shawwal 14, 971 AH., or May 25, 1564
A.D., in Sirhind, India. He received his early education from his father
and later learned from a many Shaikhs of his time. He conned Holy
Qur'an under the able guidance of his father. Then he went to Sialkot and
got education of Islamic sciences from Molana Yaqoob Kashmiri. In the
meantime he was also benefited from spiritual guidance of his father. In
his prime youth, he became a spiritual leader himself and was allowed to
train followers in all three Orders -- Suhrwardia, Qadiria, and Chishtia.
His father passed away in Jumadi-al-Thani, 1007 AH., or January 1599
A.D., at the age of 80. Next year, he proceeded for pilgrimage to Mecca.
He came to Delhi en route to Mecca. Here he heard the praise of Khwaja
Baqibillah (Q) who had been sent from Samarqand to India by Shaikh
Muhammad Umkanki with fore tiding that "A man from India is going to
appear. He will be the Imam of his century. He will be trained by you."
Hazrat Imam-e-Rabbani (Q) subordinated in allegiance to Hazrat
Baqibillah (Q) and in mere seven days, he rose as the Imam of
Naqshbandia Order. He then proceeded for Hajj. After returning, he
settled in Sirhind. He often used to visit Delhi to get more beneficence
from Hazrat Baqibillah (Q).
Those were the heydays of Mughal empire. King Jehangir was on the
throne with the legacy of his father's innovative Deen-e-Akbari. Poor
Muslims were unable to resist the tyrant might of Mughal rulers. It was
the time Shaikh Ahmad (Q) dared them and tried to stop the forced
implementation of that false cult. He had to suffer prison for four years in
Gwaliar Jail for not prostrating before king Jehangir but did not budge.
He not only struggled to bring an end to Deen-e-Akbari but also
undertook a gigantic reform movement to purge Muslim society from the
traces of Hindu rites prevailed among Muslims.
On Friday, 10 Rabi-al-Awal 10,1010 AH., Allah Exalted rises him to the
status of the Revivalist of the Religion. It is related to him that once he
was in meditation, he visioned Prophet Muhammad (PBUH) arrived and
congratulated him on his new status and put the turns of turban on his
head. Next year Shah Sikandar Qadri, who was direct descendant of
Hazrat Abdul Qadir Jilani (Q) came to him and put the cloak of Hazrat
Jilani on him saying that Hazrat Jilani had revealed him in a vision to do

He had numerous followers in India and elsewhere with whom he made
constant contacts through letters. These letters are called 'Maktoobat-eMujadadia' and form the most authentic reference on Sufism.
He passed away on Safar 28, 1034 AH., or December 12, 1624 A.D., at
the age of 63 and 63 days. His funeral prayers was led by his successor
on the seat of The Naqshbandia order and his elder son Hazrat Khwaja
Muhammad Saeed (Q). He was laid to rest in Sirhind. Later on his son
Hazrat Muhammad Sadiq built a shrine over his august grave.
Imam Rabbani (Q) was the Shaikh in all the four prominent orders of
Sufism: Naqshbandia, Qadria, Chishtia and Suhrwardia. He preferred
Naqshbandia, because of its supremacy among other orders.
He was succeeded by his elder son Hazrat Shaikh Muhammad Saeed (Q).

Hazrat Shaykh Abu'l-Hassan ash-Shadhili (RA)

The Shadhili order takes its name from Shaykh Abu'l-Hassan ashShadhili (1196/1197 - 1258 CE). He was born in Ghumara, near
Cueta in northern Morocco into a family of peasant labourers. He
studied the principles of Islamic Law (fiqh) at the Qarawiyyin
University in Fez. He subsequently traveled to many countries. In
Iraq he met the Sufi Shaykh Wasiti who told him to return to his
country where he could find Moulay Abus-Salam Ibn Mashish, the
great Moroccan spiritual master. He did so, and became the close
follower of this spiritual master who initiated him in the way of
remembrance of Allah. When he met Moulay Abus-Salam, after

ritually washing himself, he said, 'O Allah, I have been washed of
my knowledge and action so that I do not possess knowledge or
action except what comes to me from this Shaykh.'
Shaykh Abu'l-Hassan ash-Shadhili traveled from Morocco to Spain
and finally settled down in Alexandria in Egypt. Later on in life,
when asked who his spiritual master was, he used to reply, 'I used
to be the close follower (murid) of Moulay Abus-Salam Ibn
Mashish, but I am no more the murid of any human master.'
Shaykh Abu'l-Abbas al-Mursi (d. 1288), who succeeded Shaykh
ash-Shadhili as the next spiritual master of the Order, was asked
about the knowledge of his spiritual master and replied, 'He gave
me forty sciences. He was an ocean without a shore.'
Shaykh ash-Shadhili had hundreds of close followers in both
Alexandria and Cairo, not only from among the common people
but also from among the ruling classes. He taught his close
followers to lead a life of contemplation and remembrance of Allah
while performing the normal everyday activities of the world. He
disliked initiating any would-be follower unless that person already
had a profession. His admonition to his close followers was to
apply the teachings of Islam in their own lives in the world and to
transform their existence.
Among the many writings attributed to Shaykh Abu'l-Hassan ashShadhili is famous litany "Hizb al-Bahar".

What makes the Naqshbandi-Mujaddedi order
different from most other spiritual paths?
Most spiritual paths require that their adherents first purify their ego
(nafs) before they can begin the purification of the heart or the
enlightenment of the spiritual faculties which goes hand in hand with the
purification of the heart. However, the purification of the ego is a very
difficult process. It usually involves subduing the ego by denying it some
or all of its natural desires. In some cases, individuals may spend most of

their lives trying to purify the ego and may never manage to reach the
stage of purifying the heart.
The School of Sufi Teaching is very different in this respect, in that its
students begin with practices which bring about a transformation of the
heart rather than beginning with the transformation of the ego. This
approach, known as “Indiraj al-nihayat fi al-bidayat,” or “in their end is
our beginning”, was first taught by Khwaja Baha’uddin Naqshband (died
1389 A.D.).
Baha’uddin Naqshband and his successors found that students who used
this technique often advanced much quicker along the spiritual path.
Moreover, after completing the purification of the heart (or “the journey
toward the inner being”), they do not need to devote additional time for
the purification of the ego (or “the journey to the outer horizon”), for in
the process of pursuing the former they make simultaneous progress in
the latter.
Another great shaykh of this order, Hazrat Sayyid Abdul Bari Shah (died
1900 A.D.) applied the principle of “in their end is our beginning” to the
Chishti, Qadiri and Shadhili tariqas in which he had also been given the
permission to teach. Because of the tremendous spiritual power and
authority that this Shaykh had been granted, he was further able to
evolve the teaching systems of these orders so that students can now
apply the traditional Sufi teachings to their lives in a systematic way,
while still living and working in the modern world.

Sufi teaching proceeds by means of a teacher-student
relationship. Each teacher-student relationship forms a link in a
chain which connects any authentic Sufi Order back to the Prophet
Muhammad (peace be upon him). This "chain of initiation" is
called a "Silsilah".The Silsilah of the School of Sufi Teaching
connects the current Shaykh of the Order, Hazrat Azad Rasool, to
the Prophet Muhammad (p.b.u.h) through the five main Sufi
Orders, the Naqshbandi, Mujaddedi, Chishti, Shadhili and Qadiri.
Each of these are named after of a prominent Shaykh of the order.

Hazrat Muhammad Mostafa (SM)
(Master & Teacher of All Sufi Orders)

Naqshbandi-Mujaddidi Sufi Order
The Caliph Hazrat Abu Bakr as-Siddiq (A.)
Hazrat Salman Farsi (RA)
Hazrat Qasim Bin Muhammad Bin Abi Bakr (RA)
Hazrat Imam Jafar as-Sadiq(RA)
Hazrat Shaykh Abu-Yazid Tayfur Bistami(RA)
Hazrat Abu al-Hasan 'Ali ibn Ahmad Kharaqani(RA)
Hazrat Abu Ali Farmadi Tusi(RA)
Hazrat Abu Ya'qub Yusuf al-Hamadani(RA)
Hazrat Khwajah 'Abd al-Khaliq Ghujduwani(RA)
Hazrat Mawlana 'Arif Riwgari(RA)
Hazrat Khwajah Mahmud Abu al-Khayr Anjir Faghnawi(RA)
Hazrat 'Azizan 'Ali Ramitani(RA)
Hazrat Mawlana Muhammad Baba Sammasi(RA)
Hazrat Sayyid Amir Kulal(RA)
Hazrat Khwaja Muhammad Baha'uddin Shah Naqshband(RA)

Hazrat Imam Rabbani Shaykh Ahmad Faruqi
Sirhindi Mujadded(RA)



1.The greatest Prophet Hazrat Ahmed Moztaba
Mohammed Mostafa Salallahu Alaihe Wasallam (pbuh)
2.Hazrat Syedana Amirul Muminin Mortuza Ali (Alihis
Salam) (pbuh)3.Hazrat Syedana Imam Hussain (pbuh)
4.Hazrat Syedana Imam Zainul Abedin (pbuh) 5.Hazrat
Syedana Imam Mohammad Baker (pbuh) 6.Hazrat
Syedana Imam Ali Reza (pbuh) 7.Hazrat Syedana Imam
Musa Kazem (pbuh) 8.Hazrat Syedana Maeuf Karkhi
(Rahmatullah) 9.Hazrat Syedana Sirre Sakhti (R)
10.Hazrat Syedana Junaid Bogdadi (R) 11.Hazrat
Syedana Abu Baker Shili (R) 12.Hazrat Syedana Rahim
Uddin (R) 13.Hazrat Syedana Abdul Tamimi (R)
14.Hazrat Syedana Shah Usuf Tartusi (R)15.Hazrat
Syedana Abul Hasan (R)16.Hazrat Syedana Abu Syed
Makhjumi (R)17.Hazrat Syedana Gausul Azam
Mohiuddin Abdul Qader Zilani (R) (Sufi Master of
Kaderia Sufi Oders) 18.Hazrat Syedana Shahbuddin
Sorrawardi (R) 19.Hazrat Syedana Nizamuddin Gojnabi
(R) 20.Hazrat Syedana Shah Mubarek Gajnabi (R)
21.Hazrat Syedana Shah Kutubuddin (R) 22.Hazrat
Syedana Saha Fazlullah (R) 23.Hazrat Syedana Shah
Mahmud (R) 24.Hazrat Syedana Shah Nasiruddin (R)
25.Hazrat Syedana Shah Taiuddin (R) 26.Hazrat Syedana
Nazamuddin (R) 27.Hazrat Syedana Shah Jafar (R)
28.Hazrat Syedana Shah Ahlullah (R) 29.Hazrat Syedana
Mir Khaliluddin (R) 30.Hazrat Syedana Shah Sufi
Ahmanotullah (pbuh) 31.Hazrat Syedana Shah Munem
Khosru Pakbaz (R) 32.Hazrat Syedana Shah Sufi

Kutubul Akteb Syed Mohammad Dayem (R) (Founder of
Holy Sufi Dynasty Dayera Sharif, Dhaka) 33.Hazrat
Syedana Shah Sufi Rowshan Ali (R) 34.Hazrat Syedana
Sufi Syed Ahmedullah (R) 35.Hazrat Syedana Shah Sufi
Syed Laquitullah (R) 36.Hazrat Syedana Shah Sufi Syed
Wazhullah (R) 37.Hazrat Syedana Shah Sufi Syed
Kayemullah (R) 38.Hazrat Syedana Shah Sufi Syed
Nurullah (R) 39.Hazrat Syedana Shah Sufi Syed
Obaidullah (R) 40.Hazrat Syedana Shah Sufi Syed
Azmatuallah (R) 41.Hazrat Syedana Shah Sufi Syed Abu
Musa Kalimullah (R) 42.Hazrat Syedana Shah Sufi Syed
Dayemullah (pbuh) 43.His Eminency Dr. Hazrat Sheikh
Shah Sufi Mohammad Nurul Alam 44.Shah Sufi Faizi
Harmayen Syed Khalilullah (Under training for successor
ship as 44th Spiritual Leader of Dayera Sharif, Dhaka)

Conspiracies that Misguided
Billions of Muslims around the
current World
Abu Hurairah (Father of Cat)
The so‐called Islamic Hadith writer, compiler and Author
If the hadiths were to be a source of Islam like the Quran, the Prophet
would have asked his companions to copy and learn them by heart.
Had the Prophet desired them to be learned by heart, the
companions nearest to him like Hazrat Abu Bakr (R), Hazrat Omar
(R), Hazrat Usman (R), Hazrat Ali (A), and Selman al Farsi(R),
would have transmitted thousands of hadiths. Instead, the words that
have been transmitted from the abovementioned companions are very
few. Abu Hurira have transmitted false Hadis three to four times
more than all the prominent companions together transmitted Hadis.
We shall be dealing in this chapter with some fabricators,

Hurayra, instrumental in interpolating into the
established creed Jewish and Christian legends and parables. We
shall see the reason why the infinite number of hadiths these people
invented cannot be relied upon. We shall also observe the lack of
fastidiousness and meticulousness, which they claimed to have had in
collecting and sorting out the hadiths.
There is a common belief that “a person who had the chance of setting
eyes on the Prophet was styled his companion (sahabe)” and
whatever that person said was taken to be the literal truth. The word
“Sahabe” actually means the persons who were very close to the
Prophet Mohammad (SM). We read in the Quran that there had
been many hypocrites who professed to be Muslim, whereas in fact
they were disbelievers and had created innumerable difficulties
for the Prophet. It is regrettable to observe that the transmitters of the
hadiths turned a blind eye to the meaning of the relevant verses of
the Holy Quran and preached that whoever abided by the
sayings of the companions was on the right path. We shall now
take up the case of Abu Hurayra, who transmitted thousands of
fabricated hadiths.


Abu Hurairah
(Father of Cat), “the so‐called” Islamic Hadith writer,
compiler and Author
By the influence of the cunning Jews, A Jewish person with the
Abu Huraira became the so‐called Muslim (Munafek)
immediately after the battle of Khaybar. The Prophet Mohammad
(SM), when returning back home from the Battle of Khaybar saw him
at the Moshjid a Nobobi in Madina. The Prophet immediately
criticized and insulted him because of his conspiracy and
malpractice against Islam by writing. Finally, the fanatic Muslim group
with the influence of Jews and Christian, Abu Huraira became the
so‐called famous Hadith spokeman, in which he established false
Hadiths which were compiled and malpracticed in the name of Abu
Huraira published and distributed among the Muslim World during the
7th Abbassiya Khaliph Al Mamun (Bustard, Who do not believe the

His Eminency Dr. Alam 43rd Spiritual Direct Descendant of the
Prophet of Islam is warning the Muslim World to be carefully
review and research the false Hadith of Abu Huraira.
Prophet Mohammad (SM) never allowed Abu Huraira be near him,
because he was a Munafeque. He could not sit by the Ashabe Suffa
either, he would seat alone in the corner of the Masjid “Holy Madinatul
About the life of Abu Hurayra prior to his conversion to Islam
from Jewish faith, we knew nothing about him other than what he
himself said.
Having been converted four years before Prophet
Mohammad (SM) left this world, by that time 99% of the Hadis had
been already said and been practiced by the true companions of
Prophet Mohammad (SM). Ibn Hazm says in the Musnad of Baki b.
Mahlad that 5374 hadiths were quoted from Abu Hurayra. If anyone
who is knowledgable in Hadis, carefully review his narration and the
time it could have been said by Prophet Mohammad (S), one would
easily understand that Hadis he narrated is false. This will expose the
fact that all the so‐ called “SIA‐SITTA HADIS i.e. Bukhari, Muslim,
Tirmizi, Abu Dawood, Nasau, Ibn Maza have collected many false
Hadis intensionally to mislead the Muslims and eliminate the true
Islamic Ideology from the Planet Earth. (It is important to mention
that Imam Muslim (RA), a direct descendent of Prophet Mohammad
(SM) was Killed by Umayya Khalifa Al Mamun, before he even
wrote a single Hadith, because he refused to write the false Hadith like:
Slave Bukhari, Tirmizi, Abu Dawood, and other paid Dogs). Later in
the book you will get more details about who, when and how used
Bukhari and others (See Bukhari’s Biography for details in this book).
Bukhari narrated from Abu Huraira 446 pieces in his book. From
the accounts of Abu Hurayra we deduce that the person he feared most
was Caliph Omar. The hadith books mention that Hazrat Omar
(R), had threatened and harassed Abu Huraira because of his false
involvement in the transmission of hadiths. When omar r found that
Abu Huraira is a Jews and He intentionally falsifying saying of prophet
(SM) he called him upon heaing this he fell unconsus for six hours.
Khalif understood his situation and sent him to
Yemen as a revenue collector.

“If I transmitted these hadiths during the lifetime of Omar, he
would surely strike me,” said Abu Hurayra. Ref: Az Zahabi –
Abu Hurayra said: “We could not utter ‘God’s Messenger spoke
thus’, before Omar died.” And this came from the Muslim, Sahih
Had we had the opportunity to see Bukhari and other
(Sia‐Sitta) Hadis Transmitter, we would have asked him the following
question: “O Transmitter! You have written a book and claimed that
all the hadiths in it were authentic and that you screened carefully the
transmitters’ accounts. Why did you not notice that Caliph Omar
(R) had accused him (Abu Huraira) of recounting falsehoods, and
have not found Omar’s indictment convincing enough? This shows
that the hadiths that you claim to be reliable are in fact based on
unsound arguments and written to serve someone’s purpose.”
Why local inhabitant of Meeca and Madina did not become
It is regrettable to observe that “so called” Muslim Book also had
taken every one of the Prophet’s companions as a star that
guided one in the right direction. That is not correct, this is a
absolute wrong idea. Everything done by 7th Khaliph Al‐Mamun, who
killed his brother Al–Amin, Who believed Quran was a man written
book) killed famous Imam Reza (A), Imam Muslim, Imam Ahmed
Ibn Hanbal (A), During his compiling this hadis for Protesting him,
They were the direct Descendent of Prophet Mohammad (SM) and was
killed by Al‐ Mamun.
He topk up Abu Huraira after 190 years
passing away for this world. To stop the public sentiment he took this
Heinious task of compilling this so‐ called “Sia
approximately 15 years. His total duration of self proclaimed
Khilaphat was 20 years.
Than he was killed by his Uncle Mutasim Billah. This 8th Khaliph
M. Billah stopped propaganda of Bukhari. Jamati Ta Specially,
Taligue Jamat in India who are blindly following the false concept
that, in farewell address Prophet Mohammad (SM) said, “my all
Sahabes are like stars, whom so ever follows them will be guided
in the right direction. The true farewell address of Prophet
Mohammad (SM) is given in this book.

Hazrat Omar (R) was not the only one who accused Abu
Hurayra of lying.
We also observe that Aisha, the Prophet’s wife, had accused him
more than once, which is mentioned even in the hadith books
that stand up for Abu Hurayra.
When Aisha said to Abu Hurayra “You are reporting false
Hadiths you never heard from the Prophet,” he had retorted
impudently: “I see that mirror and kohl have kept you aloof from the
Prophet (SM).” Ref: Zahabi, Siyeru Alemin Nubela
Hazrat Ali (A) said: “The person who ascribed the greatest number
of lies to God’s Messenger is Abu Hurayra.” Ref: Ibn Abul Hadid,
Sherhu Nahjul Belagha
When Hazrat Ali (A) heard him say, alluding to the Prophet: “My
dear friend said that...” He asked: “Since when has the Prophet
become your dear friend?”
Hazrat Ibn Masud (R), a well‐known companion of the Prophet
who heard him (Abu Hurayra) say: "The person who washes the
body of a deceased person and the person who carries it on his
shoulders should perform ablution” was furious and retorted: “O
men, your dead will in no way soil you!”

The following anecdote shows how fastidious were the transmitters of
hadiths in checking to what extent they stood the test: “A prominent
transmitter of hadiths goes to see a person from whom he is going
to receive a hadith. Arriving at his destination, he observes how he
calls his horse as if he were going to give it fodder, but fails to do
so. He concludes that a person who cheats his horse may cheat
people as well, and does not include the hadith he heard from him in
his work.” Those who recount this anecdote as evidence of the insight
of the transmitters believe to have proved the authenticity of the
hadiths they transmitted. We have demonstrated so far the reasons
why the true and the false had been jumbled together. This chain
of reasoning is illogical of course. Most of the transmitters upon
whom the hadiths were drawn had already died during the
compilation. The rest were scattered over a vast area of Islamic lands.

To have paid a visit to each of them is inconceivable given the state
of the means of communication of the time, because the compiler
of Hadis all were non Arab. Supposing that this had been possible, the
honesty of the people concerned and the trustworthiness of
their memories should be questioned. Not every transmitter of hadiths
could have been as lucky as the collector who had detected the
cheating of the horse by its master! As for Abu Hurayra, how can
he still be trusted despite the accusations and beating of Omar and
Ali and in the light of Aisha’s flat denial of the account of the given by
the man?
Caliph Omar had dismissed Abu Hurayra from of tax collector’s
position he had assigned, because of embezzlement. Omar is
reported to have spoken as follows: “When I appointed you
governor to Bahrein, you barely had a pair of shoes on your feet. Yet I
have been told that you bought horses for 1000 dinars and 600 hundred
dinars. Did you come from the remotest corner of Bahrein with a
view to having people give the tributes they owed to Allah and the
Muslims to you?”
Ref: Zahabi, Siyer In a hadith transmitted by Hurayra himself Omar
spoke to him as follows: “O you, enemy of God and His Book! You
stole God’s money, didn’t you? How else could you be in possession of
ten thousand dinars?” Ref: Ibn Sa’d, Tabakat
Abu Hurayra himself gives this account despite this fact the believers in
hadiths quote the largest number of the hadiths from him as they find
him credible. In the meantime, they contend that they have quoted no
hadith from a source that had not been established to be reliable.
The believers in hadiths, who affirm that they have not quoted from
any transmitter unless he was proven to be dependable, consider Abu
Hurayra, declared by Omar to be an enemy of God and his Book, as

Rewarded for Transmitting False The era of the Muabia, who came to
power after the Caliphs Omar Osman and Ali (A), and Prophet
Mohammad (SM)’s Grandson’s Hassan and Hussain (A) and 7
Great grandsons they killed to destroy the Islamic Ideology. The

Muabia had a mansion constructed at al‐Akik and made a gift of it to
Abu Hurayra along with a parcel of land. The following hadiths quoted
in al Bidayave’n Nihaya of Ibn Kathir shows the compensation in
return for these favors during the reign of Muaviya:
Abu Hurayra said: “God’s Messenger gave Muaviya an arrow and
spoke thus:
‘Take this and meet me in paradise with this arrow and bow.’”
“I heard God’s apostle say: ‘God entrusted God’s revelation to three
persons: To me, to Gabriel and to Muaviya.’”
In spite of all these evidences it is a fact that saying ”The hadiths
transmitted by the companions of the Prophet are trustworthy” was
not to be taken for granted. Who was Abu Hurayra anyhow to tell
cock‐and‐bull stories about the Prophet’s acts and sayings which not
even the nearest to him had reported? For instance, the following
strange hadith is just one of the illogical hadiths transmitted by Abu
Abu Hurayra reported that he had heard the following anecdote
from the Prophet: The Angel of Death was sent to Moses. When he
came near him, the latter struck a severe blow on him. The angel went
back to his Lord and spoke to him thus “You sent me to someone
who does not want to die.” God restored his eyes that Moses had
deprived him of and said: “Go tell him to place his hand on an ox. He
will have as many years as the hairs of the ox that his hand covers.”
The Angel asked further: “O Lord, what then?” God said: “Death.”
The criticism leveled at Abu Hurayra might take volumes. Hüseyin
Hilmi Iþýk, author of Saadeti Ebediye‐Tam Ýlmihal, one of the
staunch defenders of the importance of the hadiths for Islam, speaks of
the significance of Abu Hurayra as follows: “Anyone who denies the
role of Abu Hurayra denies half of the canonical law, for half of the
hadiths on which judgments were based had their origin in Abu

The Jews who converted to Islam took with them a good many
parables to Islam under the guise of hadiths. Although the general
contention is that this was a consequence of their attempt at
corrupting Islam, one may be inclined to conjecture that they could not

get rid of their ancient beliefs and customs or that they intended to give
Islam a Judaistic character. Ibn Khaldun speaks as follows in his
Mukaddima: “Commentaries of transmitted hadiths contained
everything, whether true or false, accepted or denied. The reason
was the Arabs were not versed in literature and scholarship.
distinguished themselves in ignorance and the Bedoin
characteristics. When people asked them about the mystery of the
universe, they consulted first those who had been given books before
them and provided answers accordingly. Among them figure such
personages as Kab al Ahbar, Wahb Ibn Munabbih and Abdullah b.
Salam. Commentaries of hadiths were full of hadiths transmitted by
such men. The interpreters had been careless in filling up their
books with the commentaries of hadiths.”

Kab al Ahbar is the person who had been instrumental in
interpolating the greatest number of Jewish anecdotes and parables
into Islam. He is said to have converted to Islam era of Omar’s.
His lore of Jewish legends and interminable stories had put him in
the focus of his time. In one of the hadiths, it is said: “There is no
harm in transmitting hadiths from Judaic lore.” It was Abdallah bin
Amr who reportedly transmitted this hadith. Tirmizi, Abu Davud and
Bukhari also mentioned this hadith. As we shall be seeing
presently, Abdallah b. Amr was among the novices of Kab al Ahbar.
Those who fabricated this hadith prior to the other unfounded hadiths
used it as a basis for their new fabrications. Kab al Ahbar was a
pioneer in this. Not only did he transmit hadiths, but also gave
instruction to Abu Hurayra, as we have already examined, as
well as Abdallah b. Amr, Ibn Omar and Ibn Abbas. Thus he
benefited from these people when spreading his interpolations.
Caliph Omar, who revolted against Abu Hurayra, had displayed
a similar reaction to Kab al Ahbar and threatened him with exile. Kab
al Ahbar, who had had difficulty in spreading his teaching, found
partial relief in the wake of Omar’s death. Mahmud Abu Rayya,
claiming that Kab had been partially responsible for the killing of
Caliph Omar said: “Despite the fact that Caliph Omar had the insight
of diligence to keep track of this ingenious Jew and had sensed the
evil intentions he would be displaying, he had, thanks to his stroke of
genius, continued to set traps and overcome Omar’s vigilance and good

will. The scheme ended with the murder of Caliph Omar. The
evidence in hand shows that the plot had been hatched by a secret
society. The head of this society, of which Kab also was a member.
was a certain Hurmuzan. Hurmuzan was the king of Huzistan and had
been brought to Medina as a captive. The mission to kill Omar was
entrusted to Abu Lulue.” Mahmud Abu Rayya, Enlightenment of the
Muhammad (SM)an.
We cannot, of course, claim the absolute truth of this likelihood
told by Mahmud Abu Rayya with quotations from Ibn Kathir.
But we have every reason to doubt the authenticity of the hadiths
transmitted by a person whose attempts at copying the hadiths had been
banned by Caliph Omar and by such individuals as Abu Hurayra,
Abdallah b. Omar, Ibn Omar etc., to whom he had given lessons. On
the other hand, can the meticulousness and fastidiousness of these
people who interpolated a host of Jewish parables and legends be taken
for granted? After these questions, what if we return to Kab to the
fabrications of which there was no end: the creation of the universe,
like the views of the other world, the importance of Damascus, etc.
By the influence of the cunning Jews, A Jewish person with the
Abu Huraira became the so‐called Muslim (Munafek)
immediately after the battle of Khaybar. The Prophet Mohammad
(SM), when returning back home from the Battle of Khaybar saw him
at the Moshjid a Nobobi in Madina. The Prophet immediately criticized
and insulted him because of his conspiracy malpractice against Islam
by writing. Finally, the fanatic Muslim group with the influence of Jews
and Christian, Abu Huraira became the so‐called famous Hadith writer,
in which he established false Hadiths which were compiled and
malpracticed in the name of Abu Huraira published and distributed
among the Muslim World during the Ummaya & Abbassiya Khaliph.

His Eminency Dr. Alam 43rd Spiritual Successor
from the Prophet of Islam is warning that Muslim
World to be carefully review and research the false
Hadith of Abu Huraira as well as Bukhari, Tirmidhi,
Abu Dawud, Ibn Mazah & etc.


Khalifa Al-Mamun Ibn Rashid &


Friends of Iblish Khalif Al Mamun & Associate in Crime
AL FARGHANI, Chief Astrological and Astronomical
Advisor along With So-Called
Sahih Bukhari Hadith Writer Imam Abu Abdullah Al-Bukhari

Brief Biography of Khalifa Al-Mamun:
In 802 Harun al‐Rashid father of al‐Ma'mun and al‐Amin ordered that
al‐Amin succeed him and al‐Ma'mun serve as governor of Khurasan
and as caliph after the death of al‐ Amin. Al‐Ma'mun was reportedly
the older of the two brothers, but his mother was a Persian woman
while al‐Amin's mother was a member of the reigning Abbasid family.
After al‐Rashid's death in 809, the relationship between the two
brothers deteriorated. In response to al‐Ma'mun's moves toward
independence, al‐Amin declared his own son Musa to be his heir. This
violation of al‐Rashid's testament led to a civil war in which
al‐Ma'mun's newly recruited Khurasani troops, led by Tahir bin
Husain (d. 822), defeated al‐Amin's armies and laid siege to Baghdad.
In 813, al‐Amin was beheaded and al‐Ma'mun self proclaimed caliph
throughout the empire.

Internal Strife When & How Al-Mamun Murdered Islam’s
There were disturbances in Iraq during the first several years of
al‐Ma'mun's reign, while the caliph was in Merv. On November 13,
815 Muhammad Jafar claimed the Caliphate for himself in Mecca.
He was defeated and he quickly abdicated asserting that he'd only
become caliph on news that al‐Ma'mun had died. Lawless in
Baghdad led to the formation of neighborhood watches. When in A.H.

201 (817 CE) al‐ Ma'mun named Imam Reza the Seventh descendent
of Muhammad (SM) his heir, this was not accepted by people in
Baghdad. This was a political move by al‐Ma'mun since most of
Persia was sympathetic to the Hashemites. Al‐Ma'mun's opponents in
Baghdad gave allegiance to Ibrahim ibn al‐Mahdi. His forces fought
Kharijites, al‐ Ma'mun's and arrested the neighborhood watch
commander Sahl ibn Salamah.
Imam Reza informed al‐Ma'mun of happenings in Baghdad and
al‐Ma'mun set out for the City of Peace on the day the fast ended,
April 12, 818. At Tus he stopped to visit his father's grave. On the last
day of Safar in 203 AH, al‐Ma'mun poisoned Imam Reza through
grapes in Toos. Imam Reza was buried beside the caliph's grave.
Following the death of Imam Reza a great revolt took place in
Khurasan, Persia. Al‐Ma’mun wept and mourn for Imam Reza and
tried to show himself innocent of the crime. But for all he did, he could
not get himself acquitted and prove his innocence. Al‐Ma'mun wrote to
Hasan ibn Sahl, his governor in Iraq, the Hijaz, etc. informing him of
his grief on the Imam's death. The governor fell ill and al‐Ma'mun
appointed Dinar ibn Abdallah to replace him. Some of Ibn al‐Mahdi's
commanders deserted him, and he died.

Wars with Byzantine Romans
Theophilos wrote to Al‐Ma'mun. The Caliph replied that he carefully
considered the Byzantine ruler's letter, noticed it blended suggestions of
peace and trade with threats of war and offered Theophilos the options
of acknowledging divine unity, paying tax or fighting. Al‐Ma'mun
made preparations for a major campaign and died on the way while
leading an expedition in Sardis.
Al‐Ma'mun's relations with the Byzantine Romans is marked by
his efforts in the translation of Greek philosophy and science.
Al‐Ma'mun gathered scholars of many religions at Baghdad, whom he
treated magnificently and with tolerance. He sent an emissary to the
Byzantine Empire to collect the most famous manuscripts there, and
had them translated into Arabic. It is said that, victorious over the
Byzantine Emperor, Al‐Ma'mun made a condition of peace be that the
emperor hand over of a copy of the "Almagest". Point should be noted
that, this was the time when Al-Mamun gathered all the Hadith writer like

Bukhari, Tirmidhi, Nesayee, Ibn Mazah, Muslim and Abu Dawuds etc.

Al‐Ma'mun's Reign
Al‐Ma'mun conducted, in the plains of Mesopotamia, two
astronomical operations intended to determine the value of a terrestrial
degree. Almanon crater, on the Moon, has been named in recognition of
this caliph’s contributions to astronomy.
The mihna, or 'ordeal,' is comparable to Medieval European
inquisitions only in the sense that it involved imprisonment, a religious
test, and a loyalty oath. The casualties of Abbasid inquisition would
not approach a fraction of those executed in Europe under similar
circumstances. In the effort to centralize power and test the loyalty of
his subjects, al‐Ma'mun required elites, scholars, judges and
other government officials to undergo the test, which was a series of
questions relating to his own theology and faith. The penalty for failing
the mihna could include death.
The So called ulema that Al Mamun captured and appointed them as
teachers at the major Islamic law schools became YAZIDI ISLAM
(present day) as a religion of legalism from the view point of AlMamun. Doctrinal differences between Sunni and Shi'a Islam began to
become more pronounced. Ibn Hanbal, the founder of the Hanbali
legal school, became famous for his opposition to Al-Mamun.
Al‐Ma'mun's simultaneous opposition and patronage of intellectuals led
to the emergence of important dialogues on both secular and religious
affairs, and the Bayt al‐Hikma became an important center of
translation for Greek and other ancient texts into Arabic. This Islamic
renaissance spurred the rediscovery of Hellenism and ensured the
survival of these texts into the European renaissance.
Al‐Ma'mun, in an attempt to win over the Shi'a Muslims to his
camp, named the eighth Imam, Ali ar‐Rida, his successor, if he should
outlive al‐Ma'mun. Most Shi'ites realized, however, that ar‐Rida was
too old to survive him and saw al‐Ma'mun's gesture as empty;
indeed, ar‐Rida died. The incident served to further alienate the
Shi'ites from the Abbasids, who had already been promised and
denied the Caliphate by al‐'Abbas. Later Ma'mun, fearing an uprising,
had Ali Ar‐Rida poisoned.

The Abbasid empire grew somewhat during the reign of al‐Ma'mun
because of his ideology to ignore Holy Quran by inventing his own
mythology of Islam by inventing Hadith by the active cooperation of
Bukhari, Authentic Hadith, Abu-Dawud, Ibn Mazah and others.

One Day Al‐Ma'mun was sitting on the river bank telling those with
him how splendid the water was. He asked what would go best with
this water and was told a specific kind of fresh dates. Noticing
supplies arriving, he asked someone check whether such dates were
included. As they were, he invited those with him to enjoy the water
with these dates. All who did this fell ill. Others recovered. He
encouraged his successor to continue his policies. Al‐Ma'mun died
near Tarsus and the city's major mosque contains a tomb reported to be
his. He was succeeded by his half‐brother, al‐Mu'tasim.

“So Called Imam, The Notorious Bukhari
(194 ‐256) Hijri”

Figure 75: In 1996, His Eminency Dr. Alam Has visited the So-Called
Hadith Writer, with the Religious Minister of Iraq, Iran, Libya, Kuwait,
Jordan and Russian so-called Religious Leader Zia Uddin Baba Khan
His Eminency also Proclaimed Soviet Russia would be divided & All
Muslims would be free

His Early Years
So‐Called Imam Abû `Abdullâh Muhammad ibn Ismâ`îl al‐Bukhârî
was born on the 13th of the Islâmic month of Shawwâl, 194AH, in
the famous city of Bukhara, of the land "beyond the canal" ‐ present
day Uzbekistan ‐. The father of Bukhârî, Ismâ`îl ibn Ibrâhîm ibn
Mughîrah al‐Ja`fî, During infancy his father passed away and his

mother took on the entire responsibility of bringing him up. Bukhârî
was by born blind. He had recourse to many famous and skilled doctors
of his time but their treatments made no difference. His mother cried
out for help in the court of Allâh the Almighty, for her child and
begged for the restoration of his eyesight also security of her bastard
child Bukhari. At last, "the river of mercy flowed over her," and
Almighty Allâh accepted her invocation and restored the sight of
her son because Every mother’s prayer are accepted, even the
Almighty accepts prayer, if the mother is a prostitute. This is the Will
of God in accordance of Quran.
It is very painful to state that, the prophet Mohammad (SM) the
founder of Islam, when he started his new religion in Holy City
Makkah by the order of Almighty God, God of Abraham, Mosas and
Jesus as well as the God of Devils, Prophet’s family members,
cousin brothers and close relative like Umayya, Abu Zahel, Abu Lahab,
Abu‐ Sufiyan, Henda (Wife of Abu Sufiyan), Mughira Ibn
Hesham, Moawaiya ibn Abu Sufiyan, Yazid Ibn Mowaiya as true
follower of devil by the influence of fanatic Jews and Christains had
been trying to destroy the back bone of new religion “Islam”.(In
Accordance of Holy Quran, Sura Kalam, those who criticize directly
or Indirectly to Prophet Mohammad (SM), he is a Bastard in
accordance of Holy Quran. (Sura Kalam, Chapter Mughira Verse 1‐16).
AL QALAM (THE PEN) (Revealed at Mecca ‐ contains 52 verses ‐ 2
sections) Allah ‐ beginning with the name of ‐ the Most Gracious, the
Most Merciful
[Qalam 68:1] Nuun* ‐ by oath of the pen and by oath of what is written
by it. (Alphabet of the Arabic language; Allah and to whomever, He
reveals, know their precise meanings.)
[Qalam 68:2] You are not insane, by the munificence of your Lord.
[Qalam 68:3] And indeed for you is an unlimited reward.
[Qalam 68:4] And indeed you possess an exemplary character.
[Qalam 68:5] So very soon, you will see and they too will realise ‐
[Qalam 68:6] ‐ That who among you was insane.
[Qalam 68:7] Indeed your Lord well knows those who have strayed
from His path, and, He well knows those who are upon guidance.
[Qalam 68:8] Therefore do not listen to the deniers.
[Qalam 68:9] They wish that in some way, you may yield, so they
too might soften their stand.

[Qalam 68:10] Nor ever listen to any excessive oath maker,
ignoble person.
[Qalam 68:11] The excessively insulting one, spreader of spite.
[Qalam 68:12] One who excessively forbids the good, transgressor,
[Qalam 68:13] Foul mouthed, and in addition to all this, of improper
[Qalam 68:14] Because he has some wealth and sons. ( Walid bin
Mugaira, who cursed the Holy Prophet.)
[Qalam 68:15] When Our verses are recited to him, he says, “These are
stories of earlier people.”
[Qalam 68:16] We will soon singe his pig‐nose.
Anybody criticizes the Holy prophet like Walid Ibn Mughira,
The Almighty God declared in the Quran Surah Al‐Qalam (Verse
1 to 16) that, “if anyone criticizes Prophet and his mission is a
Bastard along with nine other bad characteristics”, in accordance of
Surah Al‐Qalam. Mughira was one of the most influential leader of
Holy City Mekkah. Mughira and his followers main function everyday
was to loot and rob merchandise and properties also abuse women of
pilgrims those who use to come to Mekkah for pilgrimiage in
accordance of Quran Surah Quresh. There are two Surahs such as
Surah Al‐Qalam and Al‐Quresh to explain about Mughira and his
followers Punishment from Almighty Allah as well as to
message to correct theirself. Resembling Walid Ibn Mughira the
enemies of Islam and Prophet Mohammad (SM) are as follows: Abu
Lahab, Abu Jahel, Ummaiya, Abu Sufiyan, Henda, Muawiya, Yazid
Ibn Muawiya, Marwan, Abbasiya and Ummaiya Dynasty’s so‐called
Islamic Rulers Al‐ Mamun EXCEPT Umar Ibn Abdul Aziz. It may be
mentioned here, the cunning Jews and Christians had made a long
term conspiracy to eliminate Islam after the battle of Jonge Ahzab
in Madina and immediate after Prophet’s expiration from Earth
to Heaven.

Primary Education and Interest in Hadîth
When Bukhârî reached the age of ten and after acquiring his
elementary education, Almighty Allâh inserted the interest in the
science of Ahadîth into his heart and he obtained admission in the

Hadîth class of Bukhara. He obtained his educations after vigorous
study. A year later, he had such a good retention of the text and
chains of transmission of Ahâdîth, that sometimes teachers got their
corrections from him. Please note that these are false proclaimed and
truth and
fabricated information to misguide the universal
literate/Knowledgeable/intellectuals. All the of the abovementioned
proclamation of Bukhari as well as Abu Huraira are all false,
fabricated cock and bull story.
How it is possible at ten years old blind bastard dare to teach their
teacher, it is the camoflexing game of the Abbassiya ruler Al‐Mamun
to upgrade the Bukhari’s status for his personal use to strengthen
his position of self proclaimed Khelafath. Al‐ Mamun had killed
several direct descendents of Prophet Mohammad (SM) such as Imam
Muslim, Imam Reza and Imam Hanbal. He imported the bastard
Bukhari, when he was exiled by the Government of Uzbeksitan
Point to be noted here, Whom actually gave him his proclaimed
knowledge? The author of this book stated that as follows, Bukhari was
born in Uzbekstan as blind. His so called father died but he was a
bustard child given birth by his Mother even she faced awkard
situation with this child, she cried and cried every moment for safety
and security of the child and open his eyes. Finally, almighty God
accepted her prayer, at the age of sixteen, he was no more blind cured
by his mother’s prayer. People had asked this child, “who was your
father?” again he falsely proclaimed his father’s name and he created
chaos and complexity around the city where he was born. Finally the
Ruler of Uzjbekistan deported Bukhari along with his mother from
Uzbekistan but he managed to reach Baghdad.
cunningness and malpractice ideology again got him thrown out from
Baghdad city. A Arabian robber bought him to Holy City Mekkah.
When this was taking place the present day Abbassiya emperor
was Al‐ Mamun (198 – 0218 A.H.). A marchent from Syria
bought him from Mekkah in exchange of 5 Dinar as a slave for
personal use but later sold for 7 dinar to the Abbassiya Ruler’s
counsel members, whom later placed him to the self proclaimed
Seventh Khalif Al‐Mamun. By this time Abbassiya Khaliph Al‐Mamun

took the interest upon him by the influence of his astrological adviser
Al‐Farghani to write and complile hadith such as Bukhari, Abu
Dauwd, At‐Authentic Hadith, An‐Nasa'I, Ibn Majah in the name of
so‐called “Seha‐Sitta”. Among all few hadithes are bogous and
non‐authentic, false fabricated and groundless. Even though they have
used some prominent ideal person like Imam Hanbal, Imam Malik,
Prophet’s second wife teen aged Ayesha even though she didn’t know
the criminals have used her name for false hadith.
All the hadith written and compiled after 195 years of Prophet
Mohammad (SM) expiration.
Another number one criminal Jews, Abu Huraira Munafek Muslim
friend of Mowaiya and his associates. He had given thousands and
thousands of False statement to prepare Bukhari’s false Hadith book
named “Shohi Bukhari”

His False Proclamation of Memory
The false proclamation made by the Abbassyia Rulers after 195
years of the holy departure of Hazrat Mohammad (SM) founder of
Islam. Enemy of the Prophet family members made an long term
conspiracy to compile and write the hadiths by the Non‐ Arab cunning
pick-pocketer like Bukhari, Abu Dawud, Tirmizi and other so
called hadith compiler. The Imam Muslim was one the Prophet’s direct
discendent, When he became one the most renown scholar in Quran
and Hadith, even at that time there was no Arab Scholar from Madina
or Mekkah to complie the real Hadith. The Situation of Prophet’s
discendents were not allowed to peacefully live in Mekkah or
Madina. Because He found out about the Abbassiya rulers conspiracy
to compile many false Hadith book such as the compiler name,
Bastard and blind Bukhari, Tirmizi compiled by another cheater
Sammael Tirmizi, Abu‐Dawud compiled by Mr. Abu Dawud, Nassae by
Ibn Nessae, Ibn Majah and Muslim compiled by Imam Muslim whom
was mentally upset and angry at near Madina Mosque, he arranged one
room and sat their with his writing tools, food for one month (dry dates)
also water supply along with animal skin. At first He did not sleep

for first seven days, by very hardship he examined the Bukhari’s
false Hadith book as well as the so‐called real book which was named
“Sohi Bukhari Sharif”.
Imam Muslim, as Islamic Scholar an inhibitant of Madina studied in
Egypt and Parsia to acquire vast knowledge of Quran and Hadith,
He immediately rejected all the Bukhari’s compilation of so
called Bukhari Sharif and started compiling his own authentic
Hadith book, but he did succeed to write a single page. He was killed
by the Abbassiya Ruler Al‐Mamun. Please note that currently, the
Muslim Sharif was not written compiled by Imam Muslim. All of
the Prophet’s discendents escaped from Madina and Mekka towards
Indonesia, Malaysia, Syria, India, Pakistan, Burma, Sudan, China,
Afghanistan, Shemarkand Bukhara, Uzbekistan, Taskan, Turkey, Iraq
and other Muslim terotories.
Bukhârî was a man of devil attitude also a friend of Iblis. Bukhari’s
false proclaimation about his early period of acquired knowledge of
memorised seventy thousand Ahâdîth and later in his life, this
figure reached three hundred thousand. Of these, one hundred
thousand were sahîh (rigorously authenticated) and two hundred
thousand were not sahîh (hasan, da`îf, etc).
Please note that, in accordance of Bukhari’s proclaimation at the age
of 21, he was a slave of Al‐Mamun Seventh Khalifh of Abbassiya
Dynasty. He proclaimed that, when he was correctly compiling the
hadith for the authentication “before starting to compile each
hadith, at first he took full shower for his self purification, secondly
he took Odhu/ablution and than he prayed two Rakat Nofol prayer
for his protection finally to establish connection with Prophet
Mohammad (SM) spiritually his final step was to meditate 3 to 4 hours
to compile each hadith by the approval of Prophet thru his spiritual
It should noted that, he authenticated on the abovementioned process app.
9,000 Hadith out of 600,000 Hadith.

We have a question now,

how many years did slave Bukhari was alive?
62 years
At which age did he start compiling?
At the age of 21
At which age did he finish his research, compilation and
authentication of Hadith?
About 15 years from the time he started compiling the hadith
at the age of 36.
Bukhari had presented the so‐called “Shohi Bukhari” to Khalifa
Al‐Mamun with the direct influence of the devils and cooperation
by the fanatic Jews and Christian authority concerns.

If you can think with Your general common sense,
with mathematic knowledge please come forward and
have your own theory of explanation. According to
Bukhari from 600,000 false hadith, which was compiled
by him and again corrected from them 240,000 correct
hadith book name “Shohi Bukhari”.
Suppose it takes 4 hours to correct ONE hadith, Now
my concern is, how can he correct app. 9,000 hadith from
600,000 within 15 years or to till he lived? Even if he
were an angel he could not have finished the
compilation of the Hadith in 15 years or his lifetime
of 62 years because he was thrown out by the half
brother Mutasim Billah the Eighth Khaliph of
Abbassiya Dynasty. Mutassem Billah had understood
Bukhari’s camouflaging game and he recalled him to
his court along with Al‐Mamun’s chief astrological
adviser Al‐Farghani also immediately ordered the chief
justice to exile them to their own countries within seven

If they did not obey the Khalifh’s order, they shall be
killed if they were found anywhere in Baghdad.
Accordingly, Bukhari at the age 36 escaped from
Baghdad towards Mekkah secretly and he never gave
his real identity to anyone. He was also attacked by
many incurable diseases like Leprosia, kidney, heart
again blindness. By this time his mother had passed
away, now there were no one to pray for him, even no
women had accepted him as husband because all the
diseases. His face had become ugly even the devil

was scared of him because his contribution is more
than the Devil (Iblis)’s contribution against Islam.
Finally, a Uzbekistan group of Hajjis introduced and caught him
and askd for his identification. There were literate middle age and old
age pilgrims, some of them had known about Bukhari and they
cordially invite him to return back to his home land Uzbekistan. He
understood that the correct government will withdraw his detention
order in exchange of big amount of money thru the pilgrims. Finally,
at the age of 47 he returned back to his mother land with blindness and
other incurable diseases. He spent last 15 years of his life with very
hardship and sufferings of many diseases which led him to Jahannam
at the age of 62. His grave is at Bukhara, Uzbekistan getting burnt
day by day by the hell fire.

Al‐Ma'mun's Ending
Politically the position was less rosy. Al‐Ma'mun was unable to recruit
sufficient forces to replace the old 'Abbasid army that had been
destroyed in the civil war, and he became increasingly dependent on
his younger brother, Abu Ishaq, who had gathered a small but highly
efficient force of Turkish mercenaries, many of them slaves or ex‐
slaves from Central Asia. When al‐Ma'mun died in 833, Abu Ishaq,
under the title of al‐ Mu'tasim, succeeded him without difficulty.
Al‐Mu'tasim was no intellectual but rather an effective soldier and
administrator. His reign marks the introduction into Iraq of an alien,

usually Turkish, military class, which was to dominate the political life
of the country for centuries to come. From this time Iraqi Arabs were
rarely employed in military positions, though they continued to be
influential in the civil administration.

Harun Ur-Rashid’s bastard son Al-Mamun, whom did not believe
in Quran, so that in his reign, He have worked very dynamically
and chosen most cunning Hadith Compiler and so called Shohi
Hadith writer non-Arab Imam Bukhari and others, whom also
misinterpreted the Holy Quran to re-establish the Yazid Ibn
Moabia’s ideology through the so-called Hadith writer like
Bukhari and Hadith books like Authentic Hadith Sharif, Muslim
Sharif, Abu-Dawud Sharif, Nesayee Sharif, Ibn Mazah Sharif all
together misguiding as well as misleading the Muslim Ummah
since the Hadith was compiled at the time of Ummaiya &
Abbassiya reign.
During the farewell speech by the founder of Islam Prophet
Mohammad (SM) proclamation and declaration on his last speech
he said, “Oh My followers! The Glorious Quran is the fundamental
complete CODE of human life, if human being as well as my
followers follow the Holy Quran’s ideology they should not be
misguided”. Secondly, He said, “If you love me, follow me with
the Quranic Ideaology YOU MUST LOVE MY AHLE-BAYET
(Pak panjaton & descendant’s of Prophet).
But Yazid Ibn Moabia had killed all the family members of
greatest Prophet at the battle of Karbala to establish his own
ideology of Islam by misguiding the people by so-called Hadith.
Please note that, at the time of Prophet’s last pilgrimage and even
at the time of his fare well speech there were NO BOOK OF
HADITH, so where did we get this Hadith? Even where and how
this Hadith did got complied? WHY EVEN A NON-ARAB LIKE
BUKHARI, Trimidhi, Abu-Dawud, Ibn Mazah and Nesayee

If one can think with their common sense and have the belief of
Quran & love towards Prophet, will understand the fact that

A Small Description of the Rulers of the
Monarchy in Saudi Arabia:
Hazrat Mohammad (SAW) has said,”…my disciples shall be divided in
73 divisions.” The followers, who were present asked, “Oh! Prophet
(SAW), who is that group that shall proceed to Janna (heaven)?” “That
group that will follow the Glorious Quran & have love towards me as
well as my family members (Ahle-Bayet).”
The capital of Saudi Arabia is Riyadh, the previous name of which is
Najad. Prophet Mohammad’s (SAW) birth place and work place are
respectively Holy Mecca and Holy Medina. The name Saudi Arabia was
given in the name of the leader of the Tanaiza sect, of the Daria areas in
Najad. King Abdul Aziz Ibn Saud is the founder of the country. Najad
is situated in the centre of Saudi Arabia, east of Holy Medina tul
Monwara surrounded by date tree fields. Najad is famous in the Arab
world from political and economical aspects. The inhabitants of this
province are religious and consider themselves as learned. That is why
according to them, the leader of the Arab world must be from them.
Let’s see what Holy Prophet Mohammad (SAW) says about Najad. “I
give our Syria and Yemen prosperity and success.” The inhabitants of

Najad present their request, Oh Prophet of Allah, mention about the
prosperity and success of our Najad area. Prophet Mohammad (SAW)
prayed a few more times without mentioning Najad and told the
inhabitants, “Chaos and trouble will be created in Najad and evil will
strengthen from here.”
Prophet Mohammad (SAW) has stated in a Authentic Hadith that, “Evil
forces will come out of Najad. Oh Muslims! Don’t you fall into their
traps and always be careful from their attempt of deceit. They will talk
like the prophets and in the name of Islam they will harm your faith and
religion. Always try to protect yourselves from their attitude of
In another Hadith He has said, “Oh Muslims! Always protect yourselves
from ill motives and the deceit of deceitful dwellers in Najad. The
moment they get the opportunity they will deceive you from the well
protection of Islam.”
Another Hadith stated that once, when our Prophet Hazrat Mohammad
(SAW) was distributing the goods of relief (Ganimat) among the people,
a man named Abdullah of Bani Tamil Tribe said “Oh prophet of Allah,
the almighty, distribute it equitably.” The prophet said he should be
destroyed. “If I am not fair, then who will be?” Hazrat Omar (pbuh) at
once said excitedly, “Oh prophet permit me, I will chop off the head of
this betrayer (Monafique).” The prophet said, “Let him go, a group will
emerge from him. The external appearance of the people will be so
pious that their way of prayer will seem insignificant.” (Authentic
Muhammad Bin Abdul Wahab Nazdi was born in the Bani Sinan
genealogy of the Bani Tamim community in 1703 A.D. at the Noyeina
area of this cursed Najad province. After having primary education at
his father’s place, he went to Holy Medina. He had his higher education
in Baghdad. In Holy Medina he had his teachings under the auspices of
two teachers, named – Hazrat Sindhi and Soleman Al Qui. Ibne Wahab
Najdi once being sentimental over the attitude of the teachers towards the
prophet uttered: “Prophet Muhammad (pbuh) was merely a favorite

prophet. His duty was to bring the Holy Quran, and he did that. His
duties have been performed. Why will there be any reason for respecting
him so much?”
With regard to this comment, he was forbidden to say anything about the
prophet. This insolent attitude toward the teachers is testimony of how
ill tempered Ibne Wahab was. According to Hadith, the insolent are
deprived of Allah’s blessings.
In 1749, Ibne Wahab Najdi appeared at 47 years of age as a learned
(Aleem) of the Kharajee group to misdirect Muslim society. First a little
brief information on the Kharajee:
After the battle of Sifine between Hazrat Ali and Ameer Muabia in
Hijran 36, a group of people separated from Ali’s group and assembled
at Harwa. They claimed to be pious and declared Hazrat Ali (pbuh) a
Kafeer. But Hazrat Ali was one of the Ashraee Mubashere (ten scholars,
who are entitled to enter into heaven without facing anything). They
declared that it was valid to kill Him (Ali) and rob his property.
Afterwards, they assassinated Hazrat Ali. They are known as Kharajee
in history. Their doctrine states, that it is not permitted to obey anybody
except Allah, the almighty. One cannot even obey the prophet (SAW).
It is known to everyone that the basic two subjects of Islam are, first,
Tawhid of Allah and second Resalat of the Prophet (SAW). They are
determined to establish Tawhid ignoring Resalat. And this is the
fundamental difference between the pure Muslims and Kharajees.
Musailama Kazzab Najad, the ascendant of Abdul Wahab Najdi, claimed
to be the Prophet after the death of Prophet Mohammad (pbuh) and
consequently was killed by the Muslims. Cunning Wahab, not repeating
the mistake of his ascendants, involved himself in the so-called
reformation of Islam in order to misguide Muslim society. According to
Holy Al-Quran and Hadith, Prophet Muhammad (SAW) is the nur
(splendor) of Allah. But Wahab said that the Prophet was an ordinary
man like other men, who died after his office, was decomposed and
mixed with soil. Prestige and honor were confined to his life. It is not
necessary to show respect toward him, since he is now dead. He also
said that, since Muslims worship saints and graves, all the Muslims

except Wahab and his followers are Kafeer and Mushriq; it is accepted to
kill them and to loot their dead Mohammad properties. In this plea he
started a movement to reform the religion of Islam in the whole Najad
area, which was later known as the Wahabi Movement. The followers of
his doctrine are called Wahabi. According to the very words of Holy
Quran and Hadith, Mohammad (SAW) is alive in his grave. Hence, he is
called Haiyatunnabi. He is just as alive as he always was. Wahab Najdi
has said as a contrast, that Mohammad (SAW) is a dead Prophet (may
Allah excuse us).
Allah says in his Holy Quran – “…those, who become baiyat – that is
keeping their hands on your (Prophet Mohammad’s (SAW) hands,
become baiyat keeping their hands on my hands.” Hence, Muslims
consider it valid and essential to become baiyat to the Aulia (saints), who
acquired baiyat, but Wahab Najdi declared it illegal.
The prophet himself used to visit graves respectfully and pray near them.
He told the Muslims to do the same as he did, “…those, who will visit
my grave and pray there, my recommendation for him in the hereafter
would be Wajib (mandatory).” Hence, every Muslim desired to visit the
holy Prophets grave, but Ibne Wahab declared it illegal (vicious) and
uttered it “the big idol of Islam.” He claimed that a stick in his hand
was better than the dead Mohammad (pbuh). Wahab said, he could kill a
snake with the stick, but the dead Mohammad (SAW) could not help
you. According to the Holy Quran and Hadith, if anyone dishonors or
neglects the Prophet … (SAW) he becomes Mordud. Therefore, Ibne
Wahab Najdi and his followers are Mordud (according to Hadith). By
the interpretation of the Holy Quran, Hadith and the support of Ijma and
Qiyas, it is established that Milad-Mahfils (praying adjacent to the
Prophet (SAW)) was virtuous. Wahabi still prohibited it in Islam.
The misguiding reformation of Islam by Wahab was protested by the
then Muslim society. Consequently, cunning Wahab changed his
technique. He invited the luxurious leader of the Taniza group of the
Daria region. He made Ibne Saud his disciple, who later married the
daughter of Wahab Najdi. Ibne Saud and Ibne Wahab combined their
armies to fight the ferocious Bedouins. This force played an important

role in manipulating Muslim society into accepting this reformation.
Muslims who denied the reformation were killed.
“Before being Wahabi (misguided Muslim), I was Kafeer (nonMuslim). My parents and ascendants were Kafeer now I have become
a Muslim.” ----- Abdul Wahab Najdi
In 1765, after the death of the first Ibne Saud, his son, Abdul Aziz,
expanded the Wahabi (misguided Muslim group) state from Najad to
Kuwait. He accepted the doctrine of Wahabi like his father.
After establishing Wahabism in Najdi and Kuwait the Wahabis kept eyes
on the Muslims of Holy Mecca. In 1791, they attacked Holy Mecca, but
by strong resistance of the Muslims they could not enter the city.
Consequently, the Wahabis changed their technique. A deceitful Wahabi
entered the Mosque of the city in disguise of Muballeg and preacher.
Until 1802 the Wahabis again attacked Holy Mecca. Because of help
from the inside of the city they were successful. In 1803 they captured
Holy Mecca.
Soon after the capture, the Wahabis started killing Sufis and Prophets
Descendants, contending that they were grave and saint worshippers. In
1804 Holy Medina had also been captured by the Wahabis. The fate of
the Sufis and Prophets descendants of Holy Medina was the same as
Holy Mecca’s inhabitants. All the graves of the Sahabi's were broken
and mixed with the soil. But at the protest by the Muslims of the world,
including Egypt and Syria, they repaired the graves. The Muslims fled to
Yemen, Syria and Iraq in order to be safe from the Wahabis.
Though the Muslims captured Holy Mecca and Holy Medina in 1812, the
two cities went under the control of the Wahabi’s and in 1924 the
Wahabis administered them. At the end of the 19th Century, Prince
Abdur Rahman, the son of King Faisal, was exiled in Kuwait for internal
conflict in the royal family. During the exile, he wanted to re-establish
the Saud Dynasty and Wahabi concept. Although he could not
materialize his desire, his son, Abdul Aziz Ibne Saud (with the help of
the British) took the state power of all of Saudi Arabia. He then

established the concept of Wahabism across the kingdom he ruled.
Subsequently, with the blessings of the petrodollar in the Middle East,
the economic condition of the Wahabis prospered, as did the
international assimilation of their concept.
In the Holy Quran, Allah, the almighty says, "A group of people will say
they believe in Allah but Allah says no. They are non Momins (without
Imam)." The Prophet Mohammad (pbuh) foretold that a group of
apparently Muslim people would appear and severely harm Muslim
society and the religion of Islam. They will have two methods for their
evils: Spread false Hadith and make it a skill to tell lies.
This is a brief history of Saudi Monarchy and how they destroyed the
Islamic Ideology in accordance of Holy Quran and established their
Ideology of “Wahabism, (i.e. Abdul Wahab Najdi’s ideology)”
throughout the world.

The Events to Take Place Before and after The Birth
of Imam Mahdi (pbuh) as Foretold by Hazrat
Mohammad (pbuh)
1. The occupation of the Holy land of the Arabs by Israel, the defeat of
the enormous Arab forces to the small State of Israel, with the help of
other strong powers. The reasons of the defeat have been mentioned as
a. Greed toward Earthly luxuries and attraction for liquor and women.
b. They shall be nonchalant towards a religion and shall opt for
c. The Muslim brethren (who preach of Islam) shall be tortured.
d. They shall be afraid of war and death for the good.
The above-mentioned predictions have been proven true by the
aggression of the sacred land of the Arabs and Jerusalem by Israel in the
Israeli War of 1967.
2. Jerusalem will be out of the Muslims control. The foretelling of
Prophet Muhammad (pbuh) after the birth of Imam Madhi (pbuh) said
that Jerusalem and all other Muslim oriented areas would be out of
control. This premonition proved to be true in 1967.

3. Syria and its allied powers were defeated. Hazrat Ali (pbuh) has
foretold that Syria and its allied powers (Iraq, Egypt and other states)
shall be defeated by Euro-Americans (Russians). The 1967 war also
proved this.
4. A non-Muslim state in Asia shall be converted into a Muslim state.
The majority shall oppress a Muslim minority nation on the Asian
5. A non-Muslim ruler shall suddenly convert to Islam.
6. After the Cultural Revolution in the Chinese Communist Party, it shall
declare itself an Islamic Republic after a serious internal blood-battle.
The Islamic spiritual leader Azimpur Dayera Sharif claims the Third
World War, the arrival of Imam Mahdi (pbuh) and ultimately the
Qiyamat (Day of Judgment) are in the light of the Holy Al-Quran.

A Conspiracy Led by British Empire
A British Army General William W. W. Hunter had
published a book called “The Indian Musalmans”
ISBN# 81‐716‐769‐0‐1, in the time of British ruling in India.
He stated that, he purchased all of the above mentioned Muslim
fanatic groups from Indian Continent, Middle‐East and African region
in exchange of money to misguide and mislead them with their own
philosophy by the direct influence of the devil (Iblis). In their
long term ruling period of Indian continent, Middle‐east and
African region, they had trained up fanatic group of Jews, Christians
and Hindus to become so‐called Islamic Scholar to destroy the back
bone of the truth of Islam, it should also be noted that, those
so‐called Islamic Scholars have played a huge role in the British empire
to appoint them as the Principle/Director of Islamic Studies and
governmental Islamic Institutes with their
own curriculum to
malpractice theology of Islam for the elimination of the truth and the
reality of Islam. So, that all of this fanatic Islamic groups have
become very strong with their wrong ideology of Islam by
the sponsorship of British Empire. In accordance of Dr. Iyas Ali’s (of
Bangladesh) Phd. Thesis, Those so‐called scholars have translated the

Arabic Quran into Bengali Urdu, Hindi and English for example Dr.
Girish Sen (Indian) Migrated to Bangladesh also a list of So‐called
renown Islamic Scholars, translator of Bengali Quran and Sia Sitta.
The first principal of the Aliah Madrasah was Dr. A. Sprenger, M. A.
and the last English principal was Mr. J. M. Botomely, B. A. who
ended his tenure in 1927 AD and thus the period of seventy seven
years (1850‐1927 A.D.) was being governed by the English principals
which was very unfortunate and illogical in terms of Madrasah
education in Asian Continent, as it was intended to produce a limited
number of graduates for serving the colonial government as Law
Officers. Being deprived of official support Madrasah education
declined in the nineteenth century.
Table: Principles of the Deoband Madrasha

Dr. A. Sprenger M. A.
Sir William Nassanlees L.L.D
J. Staklip, M. A.
Henry Ferdinad Blockkman, M.A.
A. E. Galf, M. A.
Dr. A. F. R. Hornel, C. I. E. Ph.D.
H. Prothero, M. A.
F. J. Roe, M. A.
Dr. A. F. R. Hornel, C. I. E. Ph.D.
Dr. A. F. R. Hornel, C. I. E. Ph.D.
F. J. Roe, M. A.
Dr. A. F. R. Hornel, C. I. E. Ph.D.
F. J. Roe, M. A.
F. C. Hall, B. A. S.S.C.
Sir, Eari, Stain Ph.D.
H. A. Stork B. A.
Lt. Colonel G. S. A. Ranking, M.D.I.M.S.
H. A. Stork B. A.
Sir, Edward Denison Rass, Ph.D.
H. E. Stepleton, B. A. B. Sc.
Sir, Edward Denison Rass, Ph.D.



Mr. Chapman
Sir, Edward Denison Rass, Ph.D.
Mr. Alexander Hamilton Harley, M. A.
Mr. J. M. Botomely, B. A
Mr. Alexander Hamilton Harley, M. A.


In accordance of Holy Quran & Sahi Hadith our Holy Prophet
Mohammad (SM) predicted, “After the 1400 Hijri Calendar…my
disciples shall be divided in 73 divisions/sects.” The followers, who
were present asked, “Oh! Prophet (SAW), who is that group that shall
proceed to Janna (heaven)?” “those who guided by the Holy Quran
and true follower of Ahle‐Bayet” they will be true and real Muslims
and they will stay in paradise with Prophet Mohammad (SM) and the
other 72 sects will go to hell with their King Iblis, Dajjal and fanatic
groups of Jews and Christians.
It is very painful to state that, the prophet Mohammad (SM) the
founder of Islam, when he started his new religion in Holy City
Makkah by the order of Almighty God, God of Abraham, Mosas and
Jesus as well as the God of Devils, Prophet’s family members, cousin
brothers and close relative like Umayya, Abu Zahel, Abu Lahab,
Abu‐Sufiyan, Henda (Wife of Abu Sufiyan), Mughira Ibn Hesham,
Moawaiya ibn Abu Sufiyan, Yazid Ibn Mowaiya as true follower of
devil by the influence of fanatic Jews and Christians had been trying to
destroy the back bone of new religion “Islam”. They have killed
many innocent new true believers and followers of Islam by force with
the influence of the devil. By this time, Prophet Mohammad (SM) and
along with his companions migrated to Madina by the order of
Almighty God. Prophet Mohammad (SM) was welcomed very
warmly by the residents and tribes of Madina (Ansaar) along with the
follower of Jews and Christians. Since the migration of Makkah to
Madina the Holy Prophet (SM) worshiped God facing towards the
Al‐Aqsa Mosque, which was built by the Prophet and King Solomon
of Jerusalem. But after the 16th Month, one day at the time of Noon

prayer in Madina by the order of Almighty God, Prophet
Mohammad (SM) and his true followers (PBUT) turned their face
towards the Holy Kabaah of Holy city Makkah, K.S.A. The king of
Devil, (Iblis), had taken this opportunity with his full will and power to
influence the fanatic Jews and Christians of Madina as well as some
tribal groups of Madina to work against the Holy Prophet Mohammad
(SM)’s new religion by the cooperation of Prophet’s family members
Abu‐Sufiyan, his wife Henda and his son Mauwiya subsequently
by the influence of devil the Ummaiya Dynasty and the Abbassiya
Dynasty except Ummiya Khalifa Umor Ibn Abdul Aziz all the rulers
worked against true Muslim leadership and Ahle Bayet. By the active
cooperation of devils and influence of so‐called Jews and
Christians murdered Second Khalifh of Islam Umor Ibn Khattab
(R), Third Khalifh Osman Ibn Afwan (R), Fourth Khalifh Ali Ibn Abu
Talib (R) along with 12 Imam of Prophet Mohammad (SM)’s family.
It should also be noted that, in the time of Mauwiya the so‐called
Muslim ruler and self proclaimed Quran Writer along with the fanatic
follower of Jews and Christians made a long term plan and conspiracy
against the Holy Prophet’s Grandson Hazrat Hassan & Hazrat Hussein
(A); killed them but they could not eradicate the true ideology of
Islam. They also destroyed the Prophet Mohammad (SM)’s Ahle
Finally, they
Bayet Domes of the Saudi Arabian Holy Places.
wanted to steal the Prophet Mohammad’s (SM) Holy body from the
dome of the Holy Prophet’s (SM) resting place, to devil’s Kingdom.
At that time, a strong ruler of Arab World Nur Uddin Jongi of Egypt
directed by Prophet Mohammad (SM) to take appropriate action against
the robber of Prophet Mohammad (SM)’s Holy body and he
identified them by the Spiritual power of Prophet Mohammad (SM),
because Prophet Mohammad (SM) is alive in his resting place, and
eventually He killed all of them and protected the Holy Prophet’s
Dome and true Islam. After that whomever tried to speak the truth and
the establish the real ideology of Islam, they all were killed or forced
to migrate. Finally, the current King of Saudi Arabia Abdullah Ibn

Abdul Aziz ibn Saud is a very close friend of Iblis and western
super power.
In accordance of His Eminency Dr. Alam’s Millennium Prophecy
Statement, the Saudi King will receive exemplary punishment in his
term by the Almighty God along with all devil forces of 72 misguided
or misled Islamic groups all will be punished and destroyed by
the messenger of Almighty God great Imam Mahadi (A); along
with active cooperation of Prophet Isa (A) (Jesus Christ). They
will reveal the rule of law, Peace, prosperity, Justice and
co‐create heaven on earth as well as eliminate all fanaticism from
this universe.

His Eminency’s Fight Against
Enemies of Islam

Figure : Salman Rushdie was born in Bombay, India, to a middle-class
Urdu speaking family. At the age of fourteen Rushdie went to England
and studied at Rugby School, England. By the patroned of Jews and
Christians he wrote the controversial book “Satanic Verses in 1988”.
One should know that he is a Bastard by birth. In accordance of Holy
Quran, Author of this book His Eminency urging to the World
Community to Punish him by the law of the land, Also His Eminency
send a note verbal to Queen Elizabeth II and her Night Award to this
Devil on 17th June 2007, Rushdie is a friend of Devil.

Letter 1: His Eminency Dr. M N Alam’s condemn letter to Her
Majesty Queen Elizabeth II as follows:

Mailing Address: P.O. Box 605, New York, NY, 10163 USA, Office/Fax: 212-591-6257

President – His Eminency Dr. Hazrat Sheikh Shah Sufi Mohammad Nurul Alam

43rd Direct Descendant of Great Prophet Mohammad SM. (PBUH)
E-Mail: WorldSpiritualAssembly@yahoo.com, Website: http://wsany.tripod.com

Sub: The World Spiritual Assembly New York USA is Condemning Her Majesty Queen
Elizabeth II’s recent declaration of “The Knight” Award to Controversial So-Called
Writer and Enemy to the World Muslim Community “Salman Rushdie”.
The World Spiritual Assembly (WSA) New York Headquarter USA presents its
compliments to Her Majesty the Queen Elizabeth II of United Kingdom. The WSA NY
Headquarter USA is condemning the declaration of the Knight Award to the So-called
Writer and most controversial person to the World Muslim Community whom criticized
the Founder of Islam and Beloved Prophet of Almighty God His Holiness Prophet
Mohammad SM. (PBUH). I believe and hope that your Majesty is must be aware of the
Prophet Mohammad SM. (PBUH). Your Majesty is also aware of the immoral activities
of so-called writer Salman Rushdie and his controversial book “The Satanic Verses”
which created chaos and complexities around World’s Muslim Communities. Salman
Rushdie has been migrated from India to England and currently residing at UK as
refugee. A group of Muslim’s enemy somehow convinced your Majesty for their own
interest to misuse your Majesty’s power, position and respect to declare the prestigious
Award of United Kingdom of “The Knight” to the controversial and So-called Writer
Salman Rushdie.
Please note that, the Government of Iran have officially declared the death penalty of
“Salman Rushdie” for his controversial book “The Satanic Verses”. Millions of Muslims
around the World are angry at Salman Rushdie’s immoral activities. And I am deeply
shocked and condemning your Majesty’s declaration of the Knight Award to the
International controversial person and enemy to the World Muslim community Salman
Rusdie and I on behalf of the World Muslim Community also as I am the 43rd Direct

descendant of the Founder of Islam The Great Prophet Mohammad SM. (PBUH) urging
your Majesty Queen of United Kingdom to immediately Withdraw or Cancel your Knight
Award from Controversial Person and Enemy of World Muslim community “Salman
It may be mentioned here that, Your Majesty’s humble mother Her Majesty the Queen
Elizabeth I is still alive and I am always praying for her good health. The first man of
mankind Prophet Adam (A:) (PBUH) enjoyed the heaven with his life partner Eve but
suddenly Eve became ambitious and voluntarily disobeyed Almighty God’s order and
convinced and misguided by Satan (Devil), So Almighty God was angry and expelled
them from Heaven and threw them to the Planet Earth. “What was the Reason? Your
Majesty please find out the reason”. We are the descendants of Prophet Adam (A:) and
Prophet Abraham (A:). In accordance of the Holy Quran “The Human beings are Crown
creations of Almighty God and Jewish, Christians and Muslims are cousin brothers”, “but
why today we are fighting each other?” and Which is creating chaos and complexities
around the World and so the World has become unrest and has no peace and also the
situation of the Third World War is knocking the Door. Your Majesty’s humble mother
and Your Majesty took over responsibility as Queens of United Kingdom for more than
100 years and ruled the World successfully. We the people of the World Community
respect your Majesties as Queen and Symbol of the World. The geographical territory of
your Kingdom in this planet was very large which almost covered the Globe. For your
Majesty’s kindness and compromising attitude your Kingdom has been divided into more
than 200 countries.
The People of this unrest World still acknowledge your Majesty as symbol of Peace and
Symbol World. But I am assuring you now you are going to be most controversial and be
contempt by the World Muslim Community for your declaration of the Knight Award to
Salman Rushdie. I am urging your Majesty personally to avoid more chaos and
complexities among the World Muslim community by withdrawing or cancelling this
controversial Knight Award from Salman Rushdie and deport this person from the United
Kingdom immediately.
This World Spiritual Assembly’s condemning letter will be displayed in the WSA’s
official website for the attention of the World Muslim Community until your Majesty
gives her proper attention against the enemy of the World Muslim Community “Salman
Your Majesty’s kind cooperation, consideration and personal attention in these regards
will be highly considerable by the World Muslim Community and me.
The World Spiritual Assembly (WSA) New York Headquarter USA avails itself of this
opportunity to renew to the Her Majesty the Queen Elizabeth II of United Kingdom the
assurance of its highest consideration.

Dated: June 17, 2007 (WSA, NY)
His Eminency Dr. Hazrat Shah Sufi M. N. Alam
President World Spiritual Assembly
43rd Direct Descendant of Great Prophet Mohammad SM. (PBUH)
New York, NY-10163, USA
Her Majesty The Queen
Queen Elizabeth II of United Kingdom
Buckingham Palace
London SW1A 1AA
CC: To all head of States, Emperors, Kings of Muslim of the World
CC: Press & Media of the World

Letter 2: His Eminency’s Appeal letter to Saudi King Abdullah bin
Abdul Aziz & other Relevant letters to curb down present day
associates of Shaitans of the World

Mailing Address: P.O. Box 605, New York, NY, 10163 USA
President – His Eminency Dr. Hazrat Sheikh Shah Sufi Mohammad Nurul Alam
43 Direct Descendant of Great Prophet Mohammad SM. (PBUH)
E-Mail: WorldSpiritualAssemblyWSA@yahoo.com, Website: http://wsany.tripod.com

Ref: 786/WSANY/USA/09

Dated: Dec 30, 2009

An Appeal: The Dignity, Respect & Honor must be maintained for The Two Holy
Mosques Mosjidul Harmayen at Makkah-tul-Mokarrama & Mosjidul-Nabawi of
Madina-tul-Monwara, Kingdom of Saudi Arabia by the concerned authority with
immediate effect.
The World Spiritual Assembly (WSA) New York Headquarter USA presents its
compliments to His Royal Highness King Abdullah bin Abdul Aziz, the custodian of
two Holy Mosques Masjidul Haramayen of Holy Makkah and Mosjidul-Nabawi of Holy
Madinah, Kingdom of Saudi Arabia. The World Spiritual Assembly (WSA) is the
World Federation of Muslim Religious & Spiritual leaders of the World based in
New York, United States of America. The WSA New York Headquarter USA has
the honor to inform you that on behalf of the World Muslim Community, a high
level Religious & Islamic community leaders has been designated to the Mosque of
Holy Prophet Hazrat Mohammad (SM) (Mosjidul Nabawai) & Mosjidul120

Haramayen of Holy Makkah. These religious and spiritual leaders are from
different parts of the Muslim World with the Scholastic knowledge on Islam in
accordance of The Holy Quran & authentic Hadith. They also have the status of
Grand Mufties of the World. They have observed many immoral activities while
they have visited both of the Holy Mosques, Mosjidul-Haramayen in Holy city
Makkah and Mosjidul-Nabawi in Holy city Madinah of KSA.
The purpose and reasons of this most important letter with the Note-Verbal to the
honorable King His Royal Highness Abdullah bin Abdul Aziz is fee-sabillillah, but if
the honorable King and custodian of the two Holy Mosques does not pay any
attention to the following information of this letter, he will be compelled to answer
to the Almighty Allah and Allah’s beloved Rasul Sallellahu Alaihe Wasallam (SM)
and also Wala-Ibad-diallahi Soalehin as well as to the true Muslims of the World for
his incompetency and irresponsiveness as Custodian for the Holy Mosque of
Mosjidul-Nabawi & Masjidul-Haramayen of Holy Madinah & Holy Makkah.
In accordance of the recommendation of our high level Muslim leader delegates
with the status of grand muftis headed by His Eminency Dr. Sheikh Shah Sufi
Mohammad Nurul Alam admitted into the Holy Prophet’s Mosque for their Itequf
at last Ramadan 10th of September, 2009. They also have visited and stayed at
Mosjidul-Haramayen in the Month of Ramadan nine days from 27th August, 2009 to
5th of September 2009. The honorable delegate members of WSA stayed at the Holy
Prophet’s Mosque about nine days as well, till the final Jamaat of Eid-ul-Fitr. They
have found the following immoral activities inside the Holy Mosques:
Ajnabee (Visitors) from different parts of the Muslim World such as Turkey,
Pakistan, Bangladesh, India and specially Pakistani cleaning staff members (of both
the holy mosques) are fully destroying the dignity, respect and honor of the
Mosjidul Haramayen of Holy Makkah and Holy Prophet’s Mosque MosjidulNabawi.
Our delegates found out that, one of the most important ignorance is made
by the disqualified people (Jahel) as they are performing their so-called Omrah hajj.
They are admitting into the Holy Mosques with their cell phones being on as well as
without any proper ablution. After their immediate entrance, they tend to follow the
Pakistani cleaning staff members at both of the mosques and they converse on the
cell phone even without any trouble in the presence of the authority like Police and
guards. Most of the time those ignorant and disqualified individuals from the
abovementioned countries along with local and other Arab country’s pilgrims are
sleeping in the mosques, as if they consider the place like their hotel room. Only by
force of the authorities they wake up from their sleep and immediately join the
prayer, again without any ablution.
Our delegates had pointed one more ignorance and dangerous disregards
towards the Almighty Allah’s house (mosque), the abovementioned disqualified
individuals those who perform their so-called Omrah Hajj and local Arab residents,

“without any reason almost everyone is using the “chair” (which are available at
every gate for immediate use for the disabled person) even though they don’t have
any physical problems. Because these individuals are “Kullu Jahel” and they don’t
have proper knowledge “how to show proper respect towards Allah and his beloved
Prophet’s Mosque Mosjidul-Nabawi & Mosjidul Haramayen.
Our delegates also reported that, the Pakistani, Indian and Bengali staff
members of the Mosques and nearby hotels are openly selling phones and phone
cards, which are directly encouraging those ignorant individuals. Those Kullu
Jahels are always having unnecessary business, political, personal as well as
terroristic conversation with the people they accompany with. They are also having
domestic and international conversations on cell phones, in the Holy Mosques
constantly without facing any trouble from the authority. It is very dangerous and
threat for the Kingdom of Saudi Arabia. Most of the Political aliens are encouraged
and directly contributed by former Pakistani Prime Minister Newaz Sharif, whom
was exiled from Pakistan and currently residing in Kingdom of Saudi Arabia.
Kingdom of Saudi Arabia is a country of Peace and Prosperity. Our Muslim
community leaders questions His Royal Highness King Abdullah, “Why he have
given shelter to the former Prime Minister of Pakistan as well as other criminals?
This individual have looted the country’s wealth and destroyed his political career.
During his ruling period, he had misused his power for his personal gains, and
finally he was exiled from Pakistan. Saudi government should pay strong attention
towards the activities of former prime minister when he arrives in Madinah-tulMonwara.
It was also pointed by our delegations that, People that comes from
Bangladesh, India, Pakistan, Myanmar and Afghanistan, after their visa gets
expired they use the Mosjidul-Nabawi and Mosjidul Haramayen as their permanent
shelter years after years. These people are also pick-pocketing, men in the open
mosques and women stealing from the women’s camp in accordance of the crime
report of Holy Madinah & Holy Makkah Police department.
There are several Markets, hotels and restaurants around the Holy
Prophet’s Mosque in Madinah and Mosjidul Haramayen in Holy Makkah owned or
ran by the illegal inhabitants from Yemen, Pakistan, India and Bangladesh under
the direct Kofil/Partnership of several Saudi Arabian citizens. Those so-called
businessmen and their associates are dangerous and threat for the Holy Mosques’
dignity and honor.
The Moral responsibility and duties of the Honorable Royal Highness King
Abdullah bin Abdul Aziz as custodian of the Holy Mosques (Mosjidul-Nabawi and
Mosjidul Haramayen of Holy Madinah & Holy Makkah) is requested to look into this
most important matter for immediate solution to eliminate all the nonsense and illegal
immoral activities done by the so called Omrah Hajjis as well as the illegal occupants
from Bangladesh, India, Pakistan, Yemen, Afghanistan and Myanmar. Also permanently
take administrative strong actions to eradicate the Pakistani staff members and cleaners of
the Holy Mosque of Prophet and Mosjidul Haramayen to re-establish the dignity, honor
and peaceful environment for the true Muslim’s attendance at the Mosques immediately.

The Malaysian and Indonesian Muslims are much better personnel to replace the
cleaning staff members in place of immoral Pakistani staff members.
His Royal Highness King Abdullah bin Abdul Aziz is also requested to make the
arrangement during the time of Umrah Hajj & Regular Hajj to issue Visa with the proper
guideline for the visa applicants. The applicants must be literate enough or must get short
training to maintain the dignity, honor and proper respect for the two Holy Mosques,
Mosjidul Haramayen at Holy Makkah and Mosjidul-Nabawi at Holy Madinah, Kingdom
of Saudi Arabia. All Saudi Arabian Embassy authorities must be cautious and careful to
issue visa for the following country’s applicants (Turkey, India, Pakistan, Bangladesh,
Afghanistan and Myanmar) “Jahels & young adults should not be allowed for Omrah
Hajj visa”.
The World Spiritual Assembly (WSA) New York Headquarter USA avails itself of
this opportunity to renew to His Royal Highness King Abdullah bin Abdul Aziz, the
custodian of two Holy mosques Masjidul Haramayen of Holy Makkah and MosjidulNabawi of Holy Madinah, Kingdom of Saudi Arabia the assurance of its highest

Dated: December 30, 2009 (WSA, NY)
His Eminency Dr. Hazrat Shah Sufi Mohammed Nurul Alam
President World Spiritual Assembly
43rd Direct Descendant of Great Prophet Mohammad SM. (PBUH)
Citizen of United States of America
PO Box# 605, New York, NY-10163, USA
His Royal Highness King Abdullah bin Abdul Aziz
The custodian of two Holy mosques
Masjidul Haramayen of Holy Makkah, Mosjidul-Nabawi of Holy Madinah
Kingdom of Saudi Arabia
CC: To the Hon. Governor His Royal Prince Khaled Al-Faisal of Makkah-tulMokarrama, For Necessary Action
CC: To the Hon. Governor His Royal Prince Abdul Aziz ibn Majed, of Holy Mosque
Mosjidul-Nabawi, For Necessary Action
CC: Sheikh Abdul Rahman Ibn Abdul Aziz as-Sudais an-Najdi Chief Imam of Holy
Makkah, Mosjidul Haramayen, Deputy Custodian of Two Holy Mosques, Makkha-tulMokarrama, KSA, For Necessary Action
CC: Sheikh Abdur Rahman Al-Huzaify, Chief Imam of Holy Mosque, Mosjidul-Nabawi,
Kingdom of Saudi Arabia, For Necessary Action
CC: To The President Barrack Hossein Obama President of USA,
For His kind attention
CC: To the Hon. Secretary-general H.E. Ban Ki Moon United Nations,

For his kind attention
CC: H.E. Dr. Ekmeleddin Ihsanoglu, Secretary General of OIC, For His kind attention

Letter 3: To the Prime Minister of India to curb down the socalled religious leader Mr. Zakir Naik of India


Mailing Address: P.O. Box 605, New York, NY, 10163 USA
President – His Eminency Dr. Hazrat Sheikh Shah Sufi Mohammad Nurul Alam

43 Direct Descendant of Great Prophet Mohammad SM. (PBUH)
E-Mail: WorldSpiritualAssemblyWSA@yahoo.com, Website: http://wsany.tripod.com
Ref: 786/WSANY/USA/10

Dated: Jan 18, 2010

The Hon. Prime Minister Govt. of India
Doctor Manmohan Singh
Prime Minister Secretariat
New Delhi, India
Subject: An Appeal to the Government of India to Curb Down the immoral
activities of so-called Islamic Scholar self-proclaimed Muslim Religious leader as
well as lecturer Doctor Zakir Naik, Citizen of India; Founder & Owner of so-called
Peace TV channel and President of Islamic Research Foundation of Mumbai, India
with immediate effect. “If the Government of India does not pay any attention to
take the appropriate action against this Great Enemy of India and Mankind, then
the Govt. of Doctor Manmohan Singh will be compelled to pay proper compensation
to the Muslim World and to the fellow citizens of India”.
The World Spiritual Assembly (WSA) New York Headquarter USA presents its
compliments to the Honorable Prime Minister of India Doctor Manmohan Singh,
New Delhi, India. The World Spiritual Assembly (WSA) is the World Federation of
Religious & Spiritual leaders of the World based in New York, United States of
America. The WSA New York Headquarter USA has the honor to inform you on
behalf of the World Religious & Spiritual leaders that, the Indian citizen, so-called
doctor Zakir Abdul Karim Naik was born in Maharashtra, India on October 18,
1965. It is reported to us that, he is a Bastard and abandoned child of his parents.
Somehow he got awarded the ordinary doctor certificate although he does not
practice it at all. Sometime in early 1980s he was sponsored by the most wanted
criminal and terrorist Osama Bin Laden and Saddam Hussein. Accordingly, he had
started the alleged Peace TV Channel in India. He also has organized and
established an Islamic Research Foundation at Mumbai, India. He has been
sponsored by various terrorist groups such as Tamil Nadu of India, Tamil Tigers of

Sri Lanka, Shiv Sena Terrorist group of India, Al-Queda and Taliban of MiddleEast. Point should be noted that, his backbone was generated and gradually
developed by Osama Bin Laden great terrorist of Saudi Arabia and Saddam
Hussein of Iraq as well as by the active support of the Saudi Arabian so-called
fanatic religious group Ohabi (Najdi) from since long.
Zakir Naik is actively supporting and preaching his so-called Islamic ideology which
are composed and sponsored by Osama Bin Laden. This individual is actively
engaged and utilized to speak against the Great Prophet of Islam Prophet
Mohammed (SM) founder of Islam Religion as well as against the Great Sufi Saints
of India like Khaja MainUddin Chisti (RA) of Azmir Sharif, and Nizamuddin
Aoulia of New Delhi, India.
Since 1980, this bastard Zakir Naik had started the so-called lecture programs with
the alleged Islamic point of view of Osama-bin-Laden. Now, he gradually became
the so-called Islamic scholar and self-proclaimed Islamic leader of the World. He
has established the so-called Peace TV Channel & Islamic Research Foundation to
facilitate all of his immoral and terroristic activities to disrespect and disregard the
founder of Islam, Greatest Prophet of Islam Hazrat Mohammed (SM) as well as his
direct descendants like Great Sufi Saint of Azmir Sharif Khaja MainUddin Chisti
and Hazrat Nizamuddin Aoulia of New Delhi along other great Sufi Saints of Indian
continent and Middle-East. The purpose of his preaching of Islam’s so-called
ideology and the tactics is to start chaos and complexities inside the Indian Muslim
groups along with Sufism as well as to the Prophet of Islam.
It should be noted that, the so-called doctor Zakir Naik is the perfect representative
of Shoitan (Satan). As he being the so-called doctor he never practiced even an hour
in his lifetime. It is reported to us that, by the curious group of Muslim groups of
India had observed his character, life, lectures as well as his daily activities. He is
mal practicing the Holy Quran along with other religious books like Hinduism,
Buddhism, Christianity and Judaism. This individual has no good relationship with
his family or his parents not even with his close relatives. Being a Muslim, He never
prayed five times in his lifetime even he doesn’t believe that Praying five times is one
of the important Pillar of Islam. He is actively working for the terrorists groups
among the Indian Territory and Asian Continent. It should be also noted that, India
is a great country with the largest democratically based institutions in the World.
As you are the Prime Minister of Government of India Doctor Manmohan Singh
from the small minority and conservative Shikh Family, Successfully leading the
most largest democrat country of the World, because you are honest,
knowledgeable, loyal as well as careful administrator. You have succeeded the
founder of India’s ideology, and you have really achieved the goal of Sri Gandhi.
As you have the faith in Shikh Religion, a very small group of religious platform.
We acknowledge you as you are the dreamer of Modern India and also as a good
moral person to urge you, please carefully observe and investigate about this socalled Doctor Zakir Naik thru your intelligence bureau.
It should also be noted that, last couple of months this individual Zakir Naik’s
speeches had been very aggressive and fabricated for that reason he had been
identified as a complete hypocrite and representative of Osama Bin Laden and
various terrorist groups of India, Sri Lanka and Middle-East. He chose this focal
time to start chaos, complexities and riots among the Hindu, Muslim, Shikh along
with the peaceful fellow citizens of India. Recently, thousands of demonstrating
groups of Islam had condemned many of his speeches along with his interviews on

the Peace TV. He also intentionally utilized one of the innocent Shikh minority
group leaders’ opinions about very sensitive matter of Prophet Mohammed (SM)
and Great Sufi Saints of India as well as of the World. Please note that, Zakir Naik
had responded very dynamic way to the innocent Shikh minority group leader’s
question to start chaos and complexities directly or indirectly towards your
Accordingly, the whole world’s Muslim communities as well as many of the Indian
Muslim groups have protested and condemned his speeches and his interviews also
have urged the Government of India to take appropriate action against this
notorious individual but the government of India did not respond. If the
government of India stays silent, the huge quantity of fellow citizens of India will be
compelled to join in the riot to bring destruction to your administration. If you will
not take appropriate legal action against this satanic individual Zakir Naik, then
you will not find the proper exit to save yourself. We the World Spiritual Assembly
Religious & Spiritual Leaders urging you as you are a moral, loyal and honest
administrator of India to curb down all the immoral satanic activities of Zakir Naik
with immediate effect.
The Honorable Prime Minister Doctor Manmohan Singh is cordially requested to
look into this matter very carefully and personally for an immediate positive
solution. Please note that, the Government of USA had already been notified about
this individual’s profile along with the details of his immoral activities.
The World Spiritual Assembly (WSA) New York Headquarter USA avails itself of
this opportunity to renew to Honorable Prime Minister of India Doctor Manmohan
Singh, New Delhi, India the assurance of its highest consideration.

Dated: January 18, 2010 (WSA, NY)
His Eminency Dr. Hazrat Shah Sufi Mohammed Nurul Alam
President World Spiritual Assembly
43rd Direct Descendant of Great Prophet Mohammad SM. (PBUH)
Citizen of United States of America
PO Box# 605, New York, NY-10163, USA
CC: To the Hon. US President Barrack Hossein Obama
The White House, Washington D.C.
**For His kind attention & immediate action


Direct followers of GREAT Shaitan (Iblis) and descendant of
Yazid ibn Moabia as follows:

In accordance of Holy Quran

King Abdullah Bin Abdul Aziz, KSA
The Great Sponsor of Ohabi / Salafe Movement, & The LAST KING OF SAUDI
MONARCHY, The WORLD War III is knocking the door, Reemergence of Jesus
Christ & Imam Mahdi PBUH is awaiting to eliminate all hypocrites and satanic

Chief imam Mosjidul Haramayen is a Ohabi, Najdi Alem

WSA advises him to Learn Holy Quran Properly, Must be respectful properly to
the Founder of Islam & Last Beloved Prophet of Mankind & Islam in
accordance of Holy Quran Surah Ahzab 56 or else You must pay at the court of
Allah & his Belovd Rasool as well as to Imam Mahdi PBUH



Zakir Naik Direct Descendent of Yazid ibn Moabia
This person will be eliminated soon, Govt. of India & USA Is directed by WSA to
curb down his hypocrisy and terroristic Activities, this individual is an official
bastard associate of Osama Bin Laden of Kingdom of Saudi Arabia.

Another Direct Descendent of Yazid ibn Moabia and true bastard of this MODERN
ERA, The WSA NY USA advises him to rectify himself also to research the holy
Quran properly as well as Surah Ahzab Ayaat 56 and then talk about Holy Prophet
& his descendants or else you will also be held accountable.

This kullu Shaitan should be killed cause of translating Holy Quran wrong Surah
Ahzab 56. This notorious shaitan was the great terror helped to kill several
thousands of people in the time of liberation movement of BANGLADESH as chief
of Rajakar Albadr at Norshingdi Area, Bangladesh, Current government is already
alerted and arranging a WAR tribunal against this criminal for prosecution.


The Protest of Hazat Mujjadded AlFesani (RA) against So-called Great
Akbar’s Din I Elahi Invention
The Dīn-i Ilāhī, was a syncretism religious doctrine propounded by the
Mughal emperor Jalālu d-Dīn Muḥammad Akbar ("Akbar the Great"),
who ruled the Indian subcontinent from 1556 to 1605, intending to merge
the best elements of the religions of his empire, and thereby reconcile the
differences that divided his subjects.[2] The elements were primarily
drawn from Hinduism and Islam, but some others were also taken from
Christianity, Jainism, and Zoroastrianism.
Akbar promoted tolerance of other faiths. In fact, not only did he tolerate
them, he encouraged debate on philosophical and religious issues. This
led to the creation of the Ibādat Khāna ("House of Worship") at Fatehpur
Sikri. From the discussions he led there in 1575, Akbar concluded that no
single religion could claim the monopoly of truth. This inspired him to
create the Dīn-i Ilāhī in 1581. Various Muslim clerics, among them the
Qadi of Bengal and the seminal Sufi personality Shaykh Ahmad Sirhindi,
responded by declaring this to be blasphemy.
Dīn-i Ilāhī as propounded by Akbar combined mysticism, philosophy
and nature worship. It also recognized no gods or prophets. Dīn-i Ilāhī
appears to have survived Akbar according to the Dabestān-e Mazāheb of
Mubad Shah (Mohsin Fani). However, the movement never numbered
more than 19 adherents.
In the period of king Jalla-lu-din Akbar the Islamic system was not
present in the collective lives but he also tried to ruin individual lives by
the deviation of Islamic principles. In the light of Hadis-i-Jabril
definition of Islam., which briefly surveys the changes and bidats of
Akbar’s time in Islamic principles and how Hazraat Mujadid Alf Sani
(RA) did a great work of revival of Islamic principles. Shaykh Ahmad
Sirhindi's preaching and revival was a reaction to the secular policies of
Mughal emperor Akbar. He denounced Akbar's policy of sull-i kul
(mixing all religions into one), and Akbar's reign as one where "the sun
of guidance was hidden behind the veil of error." Sirhindi believed that
"what is outside the path shown by the prophet (Sharia) is forbidden." He

wrote, "Cow-sacrifice in India is the noblest of Islamic practices. The
kafirs may probably agree to pay jiziya but they shall never concede to
The So-called Great “illiterate Akbar” had tried to fight with Hazrat
Mujjadded Al-Fesani founder of Mujjaddedia Tariqah, Sarhind, WestPunjab, India. Emperor Akbar were fanatic also a so-called Muslim.
Akbar had married a powerful Rajput Hindu King’s daughter “Jhodha”.
After their marriage, Akbar was completely misguided by his NonMuslim so-called advisors, they were nine members of supreme advisory
counsel of The Great Akbar’s empire; they were known as Nobo-Rotno.
According to the misguidance of the Nobo-Rotno meetings, Akbar had
started his own religious belief called “Din-E-Elahi” to peacefully rule
the Indian Sub-continent. Therefore, Emperor had ruled Indian
subcontinent more than 50 years.
During Emperor Akbar’s Era, there no one to challenge his so-called
belief and thought of Din-E-Elahi. But a great Sufi Saint, Founder of
Mujjaddedia Toriqah Hazrat Mujjadded Al-Fesani (RA) had questioned
and challenged his belief and thought about Din-E-Elahi as well as given
strong direction to stop his Din-E-Elahi beliefs. But one of the counsel
member of Nobo-Rotno so-called Grand Mufti of Akbar’s Reign Mollah
Abul Fozol and 360 fanatic religious leader supported Akbar’s so-called
Din-E-Elahi belief and they all advised Akbar to immediately detain or
kill the Great Sufi Saint Hazrat Mujjadded Al-Fesani (RA) or Akbar
would lose his Empire. Accordingly, So-called Great Akbar detained
Hazrat Mujjadded Al-Fesani (RA) in jail for a long time, where he wrote
Muktob-Bad-A-Sodi, a compilation of 100 letters. Those letters hold the
meaning of guideline and instructions of the Sufism. Finally, one day
Emperor Akbar had a dream, when he saw Akbar were disrespecting and
disregarding the prominent great Sufi Saint of Sarhind, West Punjab and
he would lose his whole Empire. And than Akbar personally met with
Hazrat Mujjadded Al-Fesani (RA) released and honored him but Hazrat
Mujjadded Al-Fesani never excused him, which is why That so-called
Mughal Emperor had gone to be destroyed by the upcoming predecessors
for example When Emperor Shah Jahan built the Taj Mahal (7th wonder

of the World) sacrificing thousands of people’s flesh blood to
commemorate his wife Nur Jahan’s memory, which was totally
unnecessary. The detailed information are available in separate part of
this book.
A point should be noted, When Great Prophet Hazrat Mohammad (SM)
had revealed his newborn religion Islam to the pagan peoples of Arab, he
faced innumerable situations where he was disrespected, made fun of
also wounded but he never stop fighting against worshiping Statues.
Finally, after conquering Mecca from Madinah, Prophet Mohammad
(SM) had destroyed all 360 status from the Kab`a. It was unfortunate for
Akbar not regarding the Great Prophet’s sacrifice to establish such a
religion which would spread Oneness of God but not to comprise this
fact with intentioned to be rewarded with Love and peace.

Al-Sultan al-Azam wal Khaqan al-Mukarram
Abul Muzaffar Muhiuddin Muhammad
Aurangzeb Bahadur Alamgir I
Almost all the Mughal Emperor’s didn’t quite follow the real truth of
Islam, while on the other hand it was Muhi Uddin Muhammad
Aurangzeb Bahadur Alamgir I, more commonly known as Aurangzeb
(full title: Al-Sultan al-Azam wal Khaqan al-Mukarram Abul Muzaffar
Muhi ud-din Muhammad Aurangzeb Bahadur Alamgir I, Badshah Ghazi.
He was born on 4 November 1618 and passed away on 3 March 1707.
He also known by his chosen imperial title Alamgir I meaning

Conqueror of the World. He was the 6th Mughal Emperor whose reign
lasted from 1658 until his death in 1707. Aurangzeb's reign as the
Mughal monarch was marked by many wars of expansion.
He was one of the prominent and famous emperor in the Mughal
Dynasty because of his academic background as well as distinctive vast
knowledge on Islam as well as practice of Sufism, in accordance of
World Heritage & Records of Sufism’s research of His Eminency Dr.
Hazrat M N Alam. A Point should be noted, except the Great Emperor
Aurangzeb, all the other emperors of the Mughal Dynasty were all
illiterates, hypocrites and dictators. Those emperor’s only daily routine
would be wine, women and receptive dance parties although they did not
have no disrespect towards Prophet Mohammad (SM) and they respected
prominent Great Sufis like Garib-E-Newaz Khawaja Mainuddin Chisti
(RA) of Azmir, Hazrat Nizamuddin Mahbubi Elahi (RA) of Delhi,
Hazrat Qutubuddin Bakhtiyar Kaki (RA) of Delhi and other great sufi
saints of Indian sub-continent.

Aurangzeb was the third son of the fifth Mughal emperor Shah
Jahan and Mumtaz Mahal (Arjumand Bānū Begum). After a
rebellion by his father, part of Aurangzeb's childhood was spent as
a virtual hostage at his grandfather Jahangir's court. Muhammad
Saleh Kamboh Salafi had been one of his childhood teachers.
After Jahangir's death in 1627, Aurangzeb returned to live with his
parents. Shah Jahan followed the Mughal practice of assigning
authority to his sons, and in 1634 put Aurangzeb in charge of the
Deccan campaign. Following his success in 1636, Aurangzeb
became Subahdar (governor) of the Deccan.[4] At this time, he
began building a new city near the former capital of Khirki which
he named Aurangabad after himself. In 1637, he married Rabia
Durrani. During this period the Deccan was relatively peaceful. In
the Mughal court, however, Shah Jahan began to show greater and
greater favoritism to his eldest son Dara Shikoh.

In 1644, Aurangzeb's sister Jahanara Begum was accidentally
burned in Agra. This event precipitated a family crisis which had
political consequences. Aurangzeb suffered his father's displeasure
when he returned to Agra three weeks after the event, instead of
immediately. Shah Jahan dismissed him as the governor of the
Deccan. Aurangzeb later claimed (1654) that he had resigned in
protest of his father favoring Dara.
In 1645, he was barred from the court for seven months. But later,
Shah Jahan appointed him governor of Gujarat; he performed well
and was rewarded. In 1647, Shah Jahan made him governor of
Balkh and Badakhshan (in modern Afghanistan and Tajikistan),
replacing Aurangzeb's ineffective brother Murad Baksh. These
areas at the time were under attack from various forces and
Aurangzeb's military skill proved successful.
He was appointed governor of Multan and Sindh, and began a
protracted military struggle against the Safavid army in an effort to
capture the city of Kandahar. He failed, and fell again into his
father's disfavour.
In 1652, Aurangzeb was re-appointed governor of the Deccan. In
an effort to extend the empire, Aurangzeb attacked the border
kingdoms of Golconda (1657), and Bijapur (1658). Both times,
Shah Jahan called off the attacks near the moment of Aurangzeb's
triumph. In each case Dara Shikoh interceded and arranged a
peaceful end to the attacks.
Soon after, Shuja's youngest brother Murad Baksh, with secret
promises of support from Aurangzeb, declared himself emperor in
Gujarat. Aurangzeb, ostensibly in support of Murad, marched
north from Aurangabad, gathering support from nobles and
generals. Following a series of victories, Aurangzeb declared that
Dara had illegally usurped the throne. Shah Jahan, determined that
Dara would succeed him, handed over control of his empire to
Dara. A Rajput lord opposed to Aurangzeb and Murad, Maharaja
Jaswant Singh, battled them both at Dharmatpur near Ujjain.

Aurangzeb eventually defeated Singh and concentrated his forces
on Dara. A series of bloody battles followed, with troops loyal to
Aurangzeb battering Dara's armies at Samugarh. In a few months,
Aurangzeb's forces surrounded Agra. Fearing for his life, Dara
departed for Delhi, leaving Shah Jahan behind. The old emperor
surrendered the Agra Fort to Aurangzeb's nobles, but Aurangzeb
refused any meeting with his father, and declared that Dara was no
longer a Muslim.
In a sudden reversal, Aurangzeb arrested his brother Murad, whose
former supporters defected to Aurangzeb in return for rich gifts.[5]
Meanwhile, Dara gathered his forces, and moved to the Punjab.
The army sent against Shuja was trapped in the east, its generals
Jai Singh and Diler Khan, submitted to Aurangzeb, but allowed
Dara's son Suleman to escape. Aurangzeb offered Shuja the
governorship of Bengal. This move had the effect of isolating Dara
and causing more troops to defect to Aurangzeb. Shuja, however,
uncertain of Aurangzeb's sincerity, continued to battle his brother,
but his forces suffered a series of defeats at Aurangzeb's hands.
Shuja fled to Arakan (in present-day Burma), where he was
executed after leading a failed coup.[6] Murad was finally executed,
ostensibly for the murder of his former divan Ali Naqi, in 1661.[7]
With Shuja and Murad disposed of, and with his father Shah Jahan
confined in Agra, Aurangzeb pursued Dara, chasing him across the
north-western bounds of the empire. After a series of battles,
defeats and retreats, Dara was betrayed by one of his generals, who
arrested and bound him. In 1659, Aurangzeb arranged his formal
coronation in Delhi. He had Dara openly marched in chains back to
Delhi; when Dara finally arrived, Aurangzeb had him executed on
30 August 1659. Having secured his position, Aurangzeb kept an
already weakening Shah Jahan under house arrest at the Agra Fort.
Shah Jahan died in 1666.


Expansion of Islam & Enforcement of Islamic law
From the start of his reign up until his death, Aurangzeb engaged
in almost constant warfare. He built up a massive army, and began
a program of military expansion along all the boundaries of his
empire. Aurangzeb pushed north-west into the Punjab and what is
now Afghanistan; he also drove south, conquering Bijapur and
Golconda, his old enemies. He attempted to recover those portions
of the Deccan territories where the Maratha king Shivaji was
sparking rebellions.
This combination of military expansion and religious intolerance
had deeper consequences. Though he succeeded in expanding
Mughal control, it was at an enormous cost in lives and treasure.
And, as the empire expanded in size, Aurangzeb's chain of
command grew weaker. The Sikhs of the Punjab grew both in
strength and numbers, and launched rebellions. The Marathas
waged a war with Aurangzeb which lasted for 27 years. Even
Aurangzeb's own armies grew restive — particularly the fierce
Rajputs, who were his main source of strength. Aurangzeb gave a
wide berth to the Rajputs, who were mostly Hindu. While they
fought for Aurangzeb during his life, on his death they
immediately revolted against his successors.
Soon after his ascension, Aurangzeb purportedly abandoned the
"liberal" religious viewpoints of his predecessors.[8] Though
Akbar, Jahangir and Shah Jahan's approach to faith was more
syncretic than the empire's founder, Aurangzeb's position is not so
obvious. While his conservative interpretation of Islam and belief
in the Sharia (Islamic law) is well documented, how this affected
the empire remains unclear. Despite claims of sweeping edicts and
policies, contradictory accounts exist.[9] Specifically, his
compilation of the Fatawa-e-Alamgiri, a digest of Muslim law, was
either intended for personal use, never enforced, or only poorly
done. It maybe mentioned here that, The Fatawa-E-Alamgiri was
compiled by many hypocrites as well as fanatic Muslims those

who followed the Yazidi and Moabia Islam, there were more than
90% information were referenced by So-called Bukhari, Tirmidhi
as well as other fabricated hadiths compilers. While some assert
the lack of broad adoption was due to an inherent flaw, although
Empror Aurangzeb was innocent and his intention was to establish
the Truth of Islam which he didn’t feel quite proper for his own
compiled book Fatawa-E-Alamgiri to be spread, but currently that
book is being used by the Saudi Monarchy as well as Ohabis,
Selafis, Tablighis, Jamat-E-islamis along with fanatic Sunnis
around Bangladesh, India, Pakistan and Middle-East.
In Hindustan both Moguls and Hindus are very fond of listening to
songs and instrumental music. He therefore ordered the same
official to stop music. If in any house or elsewhere he heard the
sound of singing and instruments, he should forthwith hasten there
and arrest as many as he could, breaking the instruments. Thus was
caused a great destruction of musical instruments. Finding
themselves in this difficulty, their large earnings likely to cease,
without there being any other mode of seeking a livelihood, the
musicians took counsel together and tried to appease the king in
the following way: About one thousand of them assembled on a
Friday when Aurangzeb was going to the mosque. They came out
with over twenty highly-ornamented biers, as is the custom of the
country, crying aloud with great grief and many signs of feeling, as
if they were escorting to the grave some distinguished defunct.
From afar Aurangzeb saw this multitude and heard their great
weeping and lamentation, and, wondering, sent to know the cause
of so much sorrow. The musicians redoubled their outcry and their
tears, fancying the king would take compassion upon them.
Lamenting,they replied with sobs that the king's orders had killed
Music, therefore they were bearing her to the grave. Report was
made to the king, who quite calmly remarked that they should pray
for the soul of Music, and see that she was thoroughly well buried.
In spite of this, the nobles did not cease to listen to songs in secret.
This strictness was enforced in the principal cities.[14][15]

Aurangzeb's influence continues through the centuries. He was the
first ruler to attempt to impose Sharia law on a non-Muslim
country. His critics decry this as intolerance[37], while his mostly
Muslim supporters applaud him, some calling him a just ruler.
Today, in Afghanistan and South Asia, Aurangzeb is considered
one of the most powerful mughal rulers. He engaged in nearly
perpetual war, justifying the ensuing death and destruction on
moral and religious grounds. He arguably eventually succeeded in
the imposition of Islamic Sharia in his realm, but alienated many
constituencies, not only non-Muslims, but also Shi'ite Muslims.
This led to increasing power of the Marathas, the Sikhs, the
Pashtuns, and the Rajputs, who along with other territories broke
from the empire after his death; it also led to disputes among
Indian Muslims.
From the start of his reign up until his death, Aurangzeb engaged
in almost constant warfare. He built up a massive army, and began
a program of military expansion along all the boundaries of his
empire. Aurangzeb pushed north-west into the Punjab and what is
now Afghanistan; he also drove south, conquering Bijapur and
Golconda, his old enemies. He attempted to recover those portions
of the Deccan territories where the Maratha king Shivaji was
sparking rebellions.
This combination of military expansion and religious intolerance
had deeper consequences. Though he succeeded in expanding
Mughal control, it was at an enormous cost in lives and treasure.
And, as the empire expanded in size, Aurangzeb's chain of
command grew weaker. The Sikhs of the Punjab grew both in
strength and numbers, and launched rebellions. The Marathas
waged a war with Aurangzeb which lasted for 27 years. Even
Aurangzeb's own armies grew restive — particularly the fierce
Rajputs, who were his main source of strength. Aurangzeb gave a
wide berth to the Rajputs, who were mostly Hindu. While they

fought for Aurangzeb during his life, on his death they
immediately revolted against his successors.
With much of his attention on military matters, Aurangzeb's
political power waned, and his provincial governors and generals
grew in authority.
Unlike his predecessors, Aurangzeb considered the royal treasury
as a trust of the citizens of his empire and did not use it for
personal expenses or extravagant building projects except, perhaps,
for one project: he built the famous Badshahi Mosque in Lahore,
which, for 313 years remained the world's largest mosque and still
remains to this day the 5th largest mosque in the world. He also
added a small marble mosque known as the Moti Masjid (Pearl
Mosque) to the Red Fort complex in Delhi. His constant warfare
especially with Marathas, however, drove his empire to the brink
of bankruptcy just as much as the wasteful personal spending and
opulence of his predecessors.
Aurangzeb, having ruled most of the Indian subcontinent for nearly
half a century, was the second longest reigning Mughal emperor
after Akbar. In this period he tried hard to get a larger area, notably
in southern India, under Mughal rule than ever before.[3] A devout
Muslim, Aurangzeb tried to force all his people to follow the
doctrines of Islam. He destroyed many Hindu and Sikh scriptures
and works of art.[1]
After his death, the Mughal Empire gradually shrunk. Aurangzeb's
successors, the "Later Mughals", lacked his strong hand and the
fortunes amassed by his predecessors.


Hazrat Qutbuddin Bakhtiar Kaki (RA)

Conference of Birds at the mazaar of Qutubuddin Kaki
Hazrat Qutbuddin Bakhtiar Kaki (RA) was a renowned Muslim Sufi mystic,
saint and scholar in the Chishti Order from Delhi, India. He was the disciple and
Chief khalifa (spiritual successor) of Hazrat Moinuddin Chishti (RA) as head of
the Chishti Order. His most famous disciple and spiritual successor was Hazrat
Sheikh Baba Fareed (RA).

Khwaja Qutbuddin Bakhtiyar Kaki RA was born in 569 A.H. (1173 C.E.) in a
town called "Aush" or Awash in Mawar-un-Nahar (Transoxania). Khwaja
Qutbuddin's original name was "Bakhtiyar" but his title was "Qutbuddin". The
name "Kaki" to his name was attributed to him by virtue of a miracle that
emanated from him at a later stage of his life in Delhi. He also belonged to the
direct lineage of the Holy Muhammad, descending from [[Husayn ibn
Ali|Hussain Bin Ali). Khawaja Bakhtiyar Khaki was one and half years old

when his father died. His mother arranged for him very good education and
When Khawaja Moinuddin Chishti went to Isfahan (Iran), 40 days before his
demise, he took oath of allegiance at his hands and received the Khilafat and
Khirqah (Sufi cloak) from him. Thus, he was the first spiritual successor of
Khawaja Gharib Nawaz, Khawaja Moinuddin Chishti r.a. Thereafter, his
spiritual master asked him to go to India and stay there.
When Khwaja Qutbuddin r.a. intended to kiss the feet of his Pir and Murshid
and seek his permission to depart, Khwaja Moinuddin understood it and asked
him to be nearer, and when Khwaja Bakhtiyar stepped up and fell at his Pir's
feet, Khawaja Moinuddin raised him up and embraced him affectionately. A
Fateha was then recited and Khwaja Moinuddin advised his Murid: "Never turn
your face from the right path of Sufism and Truth. Prove yourself to be a brave
man in this Divine Mission." When he again fell at the feet of Khwaja
Moinuddin overwhelmed with love and grief at this tragic hour of parting, he
was again raised and embraced affectionately by his Pir. Following this order, he
went to Delhi and stayed there. It was the period of Sultan Shamsuddin
Hardly twenty days had passed when news was brought by a messenger that
Khawaja Moinuddin disappeared into the eternal Divine bliss of the Almighty
Khwaja Bakhtiyar Kaki used to offer 95 Rakats of Salah [sections of prayer]
during the 24 hours of day and night, along with 3000 Durud Sharifs [a part of
prayer] every night upon the soul of the Holy Prophet s.a.w.s. During the first 3
nights of his first marriage, he could not maintain the Durud Sharif. The Holy
Prophet s.a.w.s. sent a visionary message to a pious person named Rais Ahmed,
asking Hazrat Bakhtiyar Kaki r.a. the reasons for his not reciting the Durud
Sharif. Hazrat Bakhtiyar Kaki r.a. divorced his wife forthwith as a mark of
repentance and thereafter broke off all worldly ties and devoted his full time to
the devotion of God.
It is narrated that in the early stages of his life, Hazrat Khwaja Qutbuddin r.a.
would take a nap, but in the last part of his life he kept awake all the time. He
had also committed the Quran to memory and used to recite and finish it twice
daily. Whenever anything came to his Khanqah, he quickly distributed these to
the poor and needy. If there were nothing, he would request his attendants and
mureeds to distribute plain water as a humble token of his hospitality.
Sheikh Nur Bux has written in his book entitled "Silsila tuz'zah": "Bakhtiyar
Aushi was a great devotee, mystic and friend of God. In private and public he

was indulged in the remembrance of God. He was habituated to eat little, sleep
little and speak little. He was a towering personality in the world of mysticism."
He had no parallel in abandoning the world and suffering poverty and hunger.
He kept himself engrossed in the remembrance of Allah. Whenever someone
came to him he would come back to his senses after a while and was then able to
talk with him. After a very brief exchange he would show his inability to
continue any longer and slipped into the same state of absorption once again.
Once Hazrat Khwaja Qutbuddin was coming back with his relatives and
disciples after offering Eid Salah [Eid prayers] that he, all on a sudden, halted at
a place in silence. After a while his relatives submitted: "Today is the Eid day.
Many people would be awaiting his arrival." Having heard this Hazrat Khwaja
r.a. came out of his lost state and uttered, "From this piece of land I have the
smell of the perfect men."
Thereafter, he came home and after the meal was over, he asked the people to
call the owner of the land to him. When the owner came to him, he purchased
that piece of land from him. Later, Hazrat Bakhtiyar r.a. was buried in the same
Death also came to him in an unusual manner. It is stated that once in an
assembly of Sama [religious music] he happened to hear a verse of Hazrat
Ahmad Jam with the meaning: "Those who are killed with the dagger of
surrender and pleasure get a new life from the Unseen."
Hazrat Khwaja Bakhtiyar Kaki r.a. was so much absorbed in and inspired with
this verse that from that day on he kept on reciting it in a state of
unconsciousness and gave his life in the same state. He remained in this state of
Wajd for 3 consecutive days and expired on the 4th day. He died on the 14th of
Rabi-ul-Awwal 633 A.H. On account of his extraordinary death, Hazrat Khwaja
Qutbuddin Bakhtiyar Kak ir.a. is known as "Shahid-e-Mohabbat" or Martyr of
Allah's Love.
The Mazaar Sharif [noble tomb] of Hazrat Khwaja Qutbuddin Bakhityar Kaki
r.a. lies near Qutub Minar at old Delhi, India.
He also enjoys the following titles in the Sufi world: Qutub-ul-Aqtaab, Malik-ulMashaa'ikh, Rais-us-Saalikin, Siraj-ul-Auliya, etc.
His Eminecy Dr. Alam author of this book, had an opportunity to visit Hazrat
Qutubuddin Baqkhtiar Kaki RA with Shah Sufi Dayemullah (RA) in 1977 when
Eminency was under his spiritual training. Even after that, Eminency visited
Hazrat Qutubuddin Kaki RA’s shrine with his son Faieze Harmain Khalilullah
along with Prof. Dr. AKM Shamimul Hassan and Mrs. Taslima Akhter Sweety.

During Eminency’s visit , he experienced and witnessed many miraculas events
with the Great Grand Sufi Sheikh Hazrat Qutubuddin Bakhtiar Kaki RA.
Eminency also witnessed several So-called Khadem of Hazrat Qutubuddin
Bakhtiar Kaki RA, they are misleading and misguiding the innocent peoples in
the name of money. For that, reason they are being their own destroyer. Any real
Sufi or Khadem of Sufi will not ever beg to anybody for anything, because their
needs are fulfilled by the Almighty Allah on the Spiritual Manner and that is the
actual fact of Sufism.

Hazrat Nizamuddin Awlia (RA)

Hazrat Nizamuddin Awlia (RA) (1238 - 1325 AD) also known as Hazrat
Nizamuddin, was a famous Sufi saint of the Chishti Order in India continent. He
was born in Badayun (east of Delhi), though he later settled in Delhi, where his
shrine (Nizamuddin Dargah) is still located Uttar Pradesh (East of Delhi),
though at age five, after the death of his father, Ahmad Badayuni, he came to
Delhi with his mother, Bibi Zulekha. His biography finds mention in Ain-iAkbari, a 16th century document written by Mughal Emperor Akbar’s vizier,
Abu'l-Fazl ibn Mubarak. His original name was Mohammed. He was the son of
Ahmad Dainiyal, who came to Badayun from Ghazani in the year 1234-35. At
the age of 20, Nizamuddin went to Ajodhan (the present Pak Pattan in Pakistan)
and became the disciple of Fariduddin Ganj-i-Shakkar. In that sequence, they
constitute the initial spiritual chain or silsila of the Chisti order, which is widely
prevalent in India and Pakistan.He was also the spiritual master of Hazrat Amir
Khusro (RA). He died in the forenoon of 3rd April 1325.
Hazrat Amir Khusro (RA) was designated by the Sultan Gias Uddin Tuglok,
Emperor of Delhi as a Official singer of the Spiritual Sufi Songs. Because of the
misconduct of proud Sultan Gias Uddin Toglok, Hazrat Amir Khusro (RA)
refused to attend the Sultan’s place to perform the Qawwali Songs and remained

in front of the Great Sufi Saint Hazrat Nizamuddin Awlia’s Khanqah till he
received his eternal peace.
Hazrat Nizamuddin Awlia (RA) Dargah is the mausoleum of Delhi's most
famous Sufi saint Nizamuddin Auliya. It is visited daily by many of people of
all religions. The tomb of Amir Khusro is also located within the Nizamuddin
Dargah Complex.
The neighbourhood of Delhi where the mausoleum is located is called "Hazrat
Nizamuddin" or simply "Nizamuddin" because of this. It's divided in two parts
along Mathura Road: Nizamuddin West where the Dargah Complex and a lively
muslim market are situated, and Nizamuddin East, an upper-class residential
area situated between the Mughal Emperor Humayun's Tomb Complex and the
Hazrat Nizamuddin Railway Station.

A stone at the enterance of hazrat qutub sahaab's dargaah shareef, it is said
whenever hazrat nizamuddin aulia used to visit his dada pir's mazaar shareef i.e
qutub sahaab, out great respect for his dada pir and because of great adab for
dada pir, hazrat nizamuddin aulia (r.a) did not use to enter qutub sahaab's
dargaah shareef. This is was great respect and honor from Hazrat Niamuddin
Awlia (RA) to his grand sheikh.
And just outside the enterance of dargaah shareef meboob-e-illahi Hazrat
Nizamuddin Awlia (RA) use to sit on a stone and recite fateha and make dua,
and use to return from there only, that stone is now placed just inside the
enterance of qutub sahaab's dargaah shareef.

Nizamuddin Auliya like his predecessors stressed upon the element
of love as a means of realisation of God. For him his love of God
implied a love of humanity. His vision of the world was marked by
a highly evolved sense of secularity and kindness. It is claimed by
the 14th century historiographer Ziauddin Barani that his influence
on the Muslims of Delhi was such that a paradigm shift was
effected in their outlook towards worldly matters. People began to

be inclined towards mysticism and prayers and remaining aloof
from the world.
At the age of twenty, in the year 1269, Hazrat Nizāmuddīn Awlia (RA)
went to Ajodhan (the present Pakpattan Sharif in Pakistan) and became a
disciple of the Sufi saint Hazrat Fariduddin Ganj-i-Shakkar, commonly
known as Baba Farid. Hazrat Nizāmuddīn Awlia (RA) did not take up
residence in Ajodhan but continued with his theological studies in Delhi
while simultaneously starting the Sufi devotional practices and the
prescribed litanies. He visited Ajodhan each year to spend the month of
Ramadan in the presence of Baba Farid. It was on his third visit to
Ajodhan that Baba Farid made him his successor. Shortly after that,
when Hazrat Nizāmuddīn Awlia (RA) returned to Delhi, he received
news that Baba Farid had expired.

Hazrat Nizāmuddīn Awlia (RA) lived at various places in Delhi,
before finally settling down in Ghiyaspur, a neighborhood in Delhi
undisturbed by the noise and hustle of city life. He built his
Khanqah here, a place where people from all walks of life were
fed, where he imparted spiritual education to others and he had his
own quarters. Before long, the khanqah became a place thronged
with all kinds of people, rich and poor alike.
Many of his disciples achieved spiritual height, including Shaikh
Nasiruddin Muhammad Chirag-e-Delhi , and Amir Khusro noted
scholar/musician, and the royal poet of the Delhi Sultanate.
He died on the morning of 3 April 1325. His shrine, the
Nizāmuddīn Dergāh is located in Delhi and the present structure
was built in 1562. The shrine is visited by people of all faiths,
through the year, thoughout it becomes a place for special
congregation during the death anniversaries, or 'Urs, of
Nizāmuddīn Auliyā' and Amīr Khusro who is also buried in front
of Hazrat Nizāmuddīn Dargāh Sharif.

Family History of Hazrat Nizamuddin Awlia (RA)
The eldest son of 'Alī al-Naqī was Ḥasan al-'Askarī and the other son was
Ja'far Bukhārī. After the death of 'Ali al-Naqi, Hasan al-Askari became
the accepted Imām of both Shī'ah and Sunnī Muslims. Ḥasan al-'Askarī
was killed at the age of 28. He had one son, Muḥammad al-Mahdī, who,

at the age of five after the death of his father, disappeared from public
view. That was in the time of the 'Abbāsid Caliphs. Knowing about the
killings of all the Imāms and family members of the descendants of
Muḥammad, Ja'far Bukhārī migrated to Bukhara in Uzbekistan. After a
few generations, one of his descendants called 'Alī, known as Dāniyāl,
the grandfather of Nizāmuddīn Auliyā', migrated to the city of Badāyūn
in Uttar Pradesh, India.
He was merely sixteen or seventeen years old when he first heard the
name of Farīduddīn Ganjshakar, and feelings of love and respect arose in
his heart right then. He narrates to his disciples that he never felt the
same after hearing or even meeting any other sufi. The love kept
increasing like a burning fire. If his classmates would like to have some
work out of him they used to invoke the name of Bābā Farīd, and he
never refused anything asked in his name. He didn't feel the same for
anyone else in his entire lifetime. He became his disciple after
completing his studies at the age of 20. He visited him thrice in his
One of the kings in the lifetime of Nizamuddin Auliya was Qutubud din
Mubarak Shah Orfe Sultan Gias Uddin Toglok (last ruler of the Khilji
dynasty), of Delhi sultanate. He used to assemble all the leading figures
and famous personalities of Delhi in his court every weekend. Once he
was told by one of his assistants that everyone comes to the court except
Hazrat Nizamuudin Auliya (RA). Then the King said, "Order him in my
name to come to my weekend gathering, else he will be hanged." When
the disciple of Nizamuddin Auliya (RA), Amir Khusrau, told this to his
master, he ignored the message, and did not answer. As the weekend
approached, his disciples became concerned for his life. On the day
before the weekend Nizamuddin Auliya went to the grave of his mother
in New Delhi and came back unperturbed, telling his disciples to go
home and sleep as usual. The next morning, everyone was very tense and
worried, but Nizamuddin Auliya looked as if he was at Peace, as always.
Shortly, news came that there was a rebellion in the palace of the king
and the king had been killed brutally. His dynasty came to an end. Such
is the connection of saints with Allah.

Hazrat Nizamuddin Awlia (RA) devoted his life for benefit of Mankind
towards Islam & Sufism. He was also never married. In 1977 Eminency
visited this great Sufi Saint’s shrine in New Delhi with Sufi Dayemullah
(RA). Eminency also visited with his humble son Faieze Harmain
KhalilUllah, Taslima Akhter Sweety, Farhanaz Rashid Rosy with humble
manner. During Eminency’s several visits to Dargah-E-Nizammuddin
Awlia, he became very familiar with One Khadem Syed Golam Nizami
Nizam son of Syed Tozammel Hossain Nizami of Habib Manzil
Nizamuddin Awlia Dargah and he also became known to Syed Nizam
and stayed at their company in Habib Manzil, Delhi. Both the brothers
were Khalif of Shah Sufi Syed Dayemullah (RA). They have openly
visited Bangladesh stayed at Dayera Sharif.
In 1980, Eminency visited Nizamuddin Awlia Dargah Sharif with for the
last with Sufi Dayemiullah (RA) with a vision to research the life history
of Hazrat Nizamuddin Awlia (RA). A point to be noted that, Eminency’s
vision to research Hazrat Nizamuddin Awlia’s Dargah (RA) to unfold the
false allegation made by majority followers of Ohabi, Tablighi, Jamaat
and controversial so-called Muslim scholars around Indian Subcontinent. Those inhuman followers were intended to be very jelous of
such a great Sufi and misinterpreted his life history to the general
innocent peoples. The false allegations were that, this Great Sufi Saint
was the Leader of Robber and he killed one hundred one innocent
peoples and finally he met his Sufi Master Hazrat Sheikh Fareed (RA),
and by his Sheikh’s blessings Hazrat Nizamuddin became a good humble
and person and he is not an Awlia but a leader of robber. Eminency
actively and openly fought the false allegations made by so-called
scholars and Ohabi, Tablighi and Jamaati followers. Unfortunately, the
so-called Muslim follower of Tabligh Jamat’s headquartered right in
front of Hazrat Nizamuddin Awlia’s (RA), where they started their
misinterpretation because of being jelous and ill mentality towards the
name and fame of such a great sufi Saint of that Era.
Eminency’s open fight started by meetings and conferences also thru
media and negotiating this matter with the Government of India
including former prime Minister Indira Gandhi of India along with
Bangladesh former President Gen. Hossain Mohammad Ershad. Finally

Government of Bangladesh had been convinced by Eminency’s research
and opinion and the religious Secretary Late Haji Abdur Rashid directed
DG of the Islamic Foundation Mr. Abdur Sobahan to publish the
Biography and Relgious heritage & records of Hazrat Nizamuddin Awlia
(RA) in 1982. Eminency’s open fight against those false allegations,
stopped the hypocrisy made by those so-called Ohabi, Tablighi and
Jamaati followers.
It is very painful to state that Hazrat Nizamuddin Awlia (RA) was never
married, so that, he does not have any descendants. But there are more
than 1200 so-called Khadem misusing the name of Hazrat Nizamuddin
Awlia (RA) by begging at the door of Great Sufi Saint’s Dargah for
money or material gain. This activities are spreading very rapidly around
other Dargah’s like Ajmir Sharif along with so many other Dargah
Sharifs of several Sufi Saints. Because those so-called Khadems has no
what so ever religious and spiritual knowledge and practice.So, that, they
are easily being misguided by the devils and friend of devils, which is
misleading and misguiding the disciples of Sufi Saints along with other
innocent peoples who doesn’t have the knowledge of Sufi saints.
His Eminency Strongly stated again and again as 43rd Direct Descendant
of the Prophet “A Real Sufi Saint will not ever beg to anybody for their
own gain”. If they are already being accepted by the Almighty Allah and
loved by beloved Prophet Mohammed SM, “why would they even need
to convince anyone for their own interest?”


Hazrat Shah Jalal (RA), Shah Poran & Sufi Nasiruddin Sipah
Sala (RA) of Shylett, Bangladesh

Grave of Great Sufi Saint Shah Jalal (RA) & His Nephew Shah Poran (RA)
The Shrine of Hazrat Nasiruddin Sipah Sala is situated at Murar Bandh, Chunaur
Ghat at Old-Shylet district

Hazrat Shah Jalal (RA) is a saint of Bengal particularly in the region of
Sylhet, Bangladesh. Jalal's name is associated with the Muslim conquest
of Sylhet, for which he is given the most credit. He was buried at Sylhet.
Majority of scholars believe he was born in Quni, Hadramout in Yemen.
According to some scholars, he was the son of a Muslim cleric, who was
a contemporary of the Persian poet and Sufi saint, Jalal ad-Din
Muhammad Rumi. He was educated and raised by his maternal uncle,
Syed Ahmed Kabir, in Mecca. He excelled in his studies and became a
Hafiz (one who has committed the Qur'an to memory) and was proficient
in Islamic theology. He achieved Kamaliyat (spiritual perfection) after 30
years of study and meditation.
According to legend, one day his uncle, Sheikh Kabir gave Shah Jalal a
handful of soil and asked him to travel to Hindustan (India) with the
instruction that he should settle in whichever place in Hindustan the earth
of which matched completely the smell and color of that soil, and that he
should devote his life to the propagation and establishment of Islam in
that place.
Hazrat Shah Jalal journeyed eastward and reached India in c. 1300,
where he met with many great scholars and mystics. He arrived at Ajmer,
where he paid his respect for the great Sufi mystic and scholar, Pir

Khawaja Gharibnawaz Muinuddin Hasan Chishti, who is credited with
the spread of Islam in India. Finally In Delhi, he met with Hazrat Nizam
Uddin Aulia (RA) direct Khaliph of Hazrat Baqkhtiar Kaki (RA) and
great Sufi mystic who blessed Hazrat Shah Jalal and his nephew along
with 360 powerful spiritual Sufi Saint thru 2 pairs of pigeons, which are
still existent at the Dargha of Shah Jalal and Shah Poran (RA).
Hazrat Nizamuddin Awlia (RA) had directed Hazrat Shah Jalal (RA)
including his Nephew along 360 spiritual sufi saints to fight against
Hindu King Gaur Govinda, who had Satanic spiritual power with who he
killed thousands of soldiers of Kings of India and Mughal Emperors.
Hazrat Shah Jalal (RA) had directed One of the Sufi Saint among the 360
Spiritual saints who did not miss one single Asr prayer, he was the Great
Sufi Saint Nasiruddin Sipah Sala also a direct descendant from the
Prophet of Islam to announce the Azan of Asr Prayer from the Murar
Bandh, Chunaur Ghat at Old-Shylet district (His Holy Shrine also Exist
there). Accordingly the Hindu King Gaur Govinda after hearing the
Azan, he started to use his satanic spiritual power to throw fire balls to
kill all the Sufi Saints including Sufi Shah Jalal (RA), but The Azan of
Sufi Nasiruddin, Chief Staff of Shah Jalal’s Spiritual Army affected him
with his own Satanic spiritual power and eventually burned, drowned in
the Surma river. Gaur Govinda’s kingdom still existent at the heart of
Shylett city and the properties are being used by Shylett’s district judge
as a official resident.
His Eminency Dr. Hazrat Shah Sufi M N Alam had visited and received
many spiritual blessings from Hazrat Shah Jalal, and Shah Poran along
with Shah Nassiruddin Sipa Sala’s dome with his second son Faizi
Haramyen Syed Khalilullah. There are many Khadems of Hazrat Shah
Jalal became Khalif of Sufi Dayemullah (RA) along with His Eminency
Dr. M N Alam.


Hazrat Shah Sufi Amanat Ullah Shah (R)

Hazrat Shah Sufi Amanat Ullah (RA) was a very famous Sufi saint
of Chittagong, Bangladesh in his Era. Hazrat Shah Sufi Amanat
Ullah (RA) came from Bihar Sharif, India. He is the Great Sufi
Master of Four Sufi Orders, He also received the title of Qutub-Ul
Aftab and Qutub –E Jaman, meaning head of the Sufis in his Era.
The Great Sufi Saint Hazrat Shah Sufi Syed Mohammed Dayem
(RA) the founder of Azimpur Dayera Sharif, was the only Khalif
of this great Sufi Shah Amanat (RA).
At Chittagong he lived in a cottage and accepted a very small
position in the district Judge's Court at the time of British General
Mr. W.W. Hunter. A point to be noted, for Halal Rizik the Real
Sufi Saints will not ever beg to any body or depend on anyone. He
chose that district Judge court’s small position to support his
family. From many sufi heritage records, it appears that he was one
of the Greatest Sufi Saint of the late 18th century in accordance of
Historian and 43rd Direct descendant from the Prophet, His
Eminency Dr. Hazrat Shah Sufi M N Alam. Eminency also States
that, Sufism and its practice, dedication and wisdom is to reach
their goal to Reach Almighty God thru the hardship and blessings
from their Grand Sufi masters as well as from the Prophet of Islam
Hazrat Mohammad (SM). The confidential matter is that, those
who are Awlias (Friend of Almighty) and become a Great Sufi

Master, they will never show their spiritual capability and power to
anyone even their nearest family members, this is one of the Most
Important practice to keep their characteristics confidential for all
time. For that, reason the Great Sufi Saint Hazrat Amanat Ullah
Shah (RA) always use to hide his spiritual capabilities from the
Hazrat Shah Sufi Amanat Ullah Shah (RA) lived a very simple life.
His daily routine was to attend to his duties in the Court and to
engage in prayers. No one knew that he is capable of powerful
spiritually endowed nor did he pose to be such. His spiritual
greatness was revealed through a Karamat (spiritual power) which
brought him to the limelight and people came to know that he was
a Wali (saint) of the highest rank. When his spiritual attainments
somehow became known in the court room and he was victimized
by the Judge’s illegal order and he escaped from the Court room
forever. Even nobody could find his where abouts.
Hazrat Shah Sufi Amanat Ullah RA after leaving the court he kept
his identity hidden to the general people and stayed busy with
spiritual religious act and meditation. He is ranked among the
greatest saints of World. People visit his mausoleum specially to
seek blessings in matters of litigation. Hazrat Shah Sufi Amanat
Ullah Shah (RA) lies buried in a mausoleum to the east of the
Laldighi of Chittagong, Bangladesh.
Another great sufi Saint, direct descendant of Prophet, Hazrat Shah
Sufi Syed Mohammed Dayem (RA) found this great Sufi master
thru spiritual knowledge and stayed by the great Sufi for spiritual
training for more than one decade. After the eternal rest of Great
Sufi Shah Amanat Ullah Shah’s (RA), only successor Hazrat Shah
Sufi Syed Mohammed Dayem (RA), whom founded the Dayera
It may be mentioned here that, in 1958 His Eminency Dr. Alam’s
full family had returned back to Chittagong from Myanmar. After
Eminency’s return to Bangladesh, His research started when he

was only 7 years old. Eminency had stayed at the Dargah of Shah
Amanat (RA) almost every night for spiritual practice with mission
and vision to prove the verses of Quran to be 100% true and
accurate about the Great Sufi Saints of Almighty Allah. At first
Surah Yunus Verse # Chapter 10 Ayaat #62, Surah Baqarah
Chapter 2 Ayaat# 154 also Surah Al-Imran Chapter 3 Ayaat# 169.
Summery of Each Ayaats:
“Be careful of the Friends of Almighty, they do not worry about
anything or anybody” Surah –Yunus 10:62
“Those who dies or pass away in the path of Almighty God,
nobody shall think about them as they are dead, But people can not
understand them” Surah Baqarah 2:154
“Those who dies in the path of Almighty, Nobody shall have the
doubt to think that they are dead but in fact they are not Dead but
Alive and very close to Almighty, Even their every needs even
food are being sent by Almighty, but people among you will not
understand” Surah Al-Imran 3:154
His Eminency Dr. Alam’s 12 years of research had finally came to
an end by the findings of the following:
In accordance of the Holy Quran, those who die in the path of
Almighty Allah, they shall not be called Dead and they do not care
about anyone or anything. But infact they are very near and dear to
Almighty Allah as well as loved by the beloved Prophet Hazrat
Mohammad SM.
This type of Such Great Sufi Saints can do anything if they wish
from their grave. Because of that there are thousands of disciples
pays visit to his Shrine and begs for their needs to fulfilled.
The Human beings are the crowned creations of Almighty God,
but those who does not maintain their life in accordance of Quran,
Almighty God does not listen to them and in return punishes them.
So, that, such a peoples becomes the disciple of Great Sufi like

Shah Amanat (RA), Shah Dayem (RA), Shah Jalal (RA), Shah
Poran (RA) and etc.
His Eminency Dr. Alam established, one orphanage in the name of
Shah Amanat Ullah (RA), One Senior Madrasha at Chondonaish
Police Station Village Shat Baria District Chittagong, Bangladesh.
It is very painful that, After this Great Sufi’s eternal peace there
was Only Sufi Dayem (RA) and his other near dearest Khadem but
none of his family member were to known or to be found. But
After almost 200 years, Mr. Fozol Ali Khan and Bablu Miah
became so-called Khadem and descendants. At the time they
purchased the Waqf Administrator by bribing 500 Taka and
became so-called Motowalli in the time of East Pakistan’s
Government. This two individuals are misusing the Great Sufi
Saint’s name as well as adding “Khan” as the Great Sufi’s Last
name to use as their forefather’s title.
Anwar Khan a ordinary illiterate farmer of Anawara Police Station
Chittagong is the current so-called Motowalli as well fake
descendant of Shah Amanat (RA).
Even When Eminency’s research period of 12 years, Eminency
never witnessed one single descendant to perform any prayers nor
practiced any spritiuality. But instead they are begging for money
and material gain. In the period of Pakistan, there were
complexities between Shrine Committee of Elites of Chittagong
City, as well as a rival group of Fozol Ali Khan, Bablu Miah and
other parties. Fozol Ali khan was a very cunning person, and he
hired a terrorist to protect himself as well as to rob the Shrine’s
donation box. But this people never established any charitable
organization nor gave any donations. The details of those
individual who had been misusing and looting the property of Shah
Amanat (RA) are listed in the Book of Gulshan-E-Awlia edited by
Principle Dr. Abdul Awual of Azimpur Dayera Sharif.

Brief of Khanqa-E-Munaimia of Patna

Shameemuddin Ahmad Munemi
Custodian & Current Sajjada Nashin of Khanqah-EMuneimia, NitonGhat Patna, India
Shameemuddin Ahmad Munemi, twelfth sajjada nasheen of the
khanqah having firm footing in Islamic education and also degrees
from modern education institutes, is well aware of religious
sensitivities and brings an approach to problem solving that
combines traditional and modern methods. But according to
Eminency, the Khanqah have lost its origin of founder of
Muneimia Sufi Order. The descendants are still alive, taking care
of the guests but the door for the spiritual training and practice has
been closed. The descendants had become modernized religious &
spiritual leader.
It may be mentioned here that, The Founder of Azimpur Dayera
Sharif, The Great Sufi Saint and Direct Descendant of Prophet,
Hazrat Shah Sufi Syed Mohammed Dayem (RA), Chief Khalifa of
Hazrat Amanat Ullah Shah (RA), When Sufi Syed Mohammed
Dayem (RA) had an spiritual clash with his grand Sheikh Sufi
Amanat Ullah Shah (RA) of Chittagong and the outcome were for
the time being, Sufi Syed Mohammed Dayem (RA) lost his
spiritual capabilities. Later, Sufi Syed Mohammed Dayem (RA)
left Chittagong towards travelling whole Indian continent to meet
many Sufi Sheikhs to negotiate the matter with Sufi Amanat Ullah

Shah (RA), but unfortunately No Sufi Sheikhs were Dare to step
up to solute the matter. Finally, Some Unknown Spiritual Leader
(Qutub) of India advised Sufi Syed Mohammed Dayem (RA) to
visit Bihar Sharif of India to meet a another great Sufi Saint name
Rasulnama Benarasi (RA).
Accordingly, as he was headed towards Bihar Sharif, India thru
Patna and when he arrived at Patna, Nitonghat at Terminal #8,
another unknown spiritual Sufi Master saw Sufi Syed Mohammed
Dayem (RA) and right way understood his whole situation about
the Spiritual Clash with Sufi Amanat Ullah Shah (RA) and told
him, “Oh Sufi Where are you going?, after their conversation at
Nitonghat terminal 8 they headed towards a Great Sufi Saint of the
World at that present time, Direct Descendant of Prophet Hazrat
Maolama Allama Sheikh Syed Munaeim Khasru Pakbaz (RA),
founder of Muneimia Sufi Order. After their first meeting at the
Khanqah-E-Muneimia were finally, honored and accepted by Sufi
Munaeim Khasru Pakbaz (RA) to stay at his Khanqah Sharif with
Peace and as long as he wanted. Accordingly, Sufi Syed
Mohammed Dayem (RA), stayed over a decade and received
Spiritual training and knowledge from his Second Grand Sheikh
Sufi Munaeim Pakbaz (RA). Sufi Syed Mohammed Dayem (RA)
was advised to go back to his first Grand Sheikh Sufi Shah Amanat
Ullah (RA) of Chittagong and Sufi Syed Mohammed Dayem (RA)
left Patna for Chittagong. When Sufi Syed Mohammed Dayem
(RA) reached Chittagong, he was honored with more dignified way
by Shah Amanat Ullah (RA) and he stayed there for few months
after a while Sufi Amanat Ullah Shah (RA) returned back all the
spiritual power and capabilities to Sufi Syed Mohammed Dayem
(RA). Later Sufi Amanat Ullah Shah (RA) advised Sufi
Mohammed Dayem (RA) to meet his Grand Sheikh Hazrat Shah
Sufi Syed Abdur Rahim Shaheed (RA) of Lakhsmi Bazar, Miah
Shaheb Moidan Khanqah, Dhaka, Bangladesh. But unfortunately
as Sufi Syed Mohammed Dayem (RA) arrived at the Miah Shaheb
Moidan Khanqah, he realized that Grand Sheikh had passed away
but met Grand Sheikh’s Nephew Shah Sufi Nazimuddin (RA) and
he expressed his message of Shah Amanat Ullah (RA) , and Sufi

Syed Mohammed Dayem (RA) was cordially accepted by Sufi
Nazimuddin (RA) to stay as long as he wanted.
Finally, after fiew weeks Hazrat Shah Sufi Syed Mohammed
Dayem (RA) left Miah Shaheb Moidan Khanqah to Azimpur
Jungle and established the Khanqah-E-Dayera Sharif. Please find
details information at separate Bengali Section chapter in this
Talking to TwoCircles.net he explained that brining all Muslim
groups together was the major work. Now that they have been
doing it consistently for a number of years this can be expanded to
other areas and a joint front can be arranged for addressing
religious and social evils.
Calendar for Ramadan 1430 or this year’s fasting month was
prepared on July 1st and is approved by Imarat-e-Shariah, Idara-eShariah, Khanqah Phulwari Sharif, Jamiat Ulama-I-Hind, Jamaate-Islami Hind, Madrasa Shamsul Hoda, Madrasa Gulshan-eIbrahim, Jamia Madiniah, Anjuman-e-Islah-e-Millat, Jama Masjid
of Sabzibagh, a Shia imam and a professor of Geography.
Followers of fiqh Jafria are asked to add 12 minutes to their iftar
times since their calculation differe slightly.
Since the first splitting of ummah on the question of Hazrat Ali’s
claim to khilafat, Muslims have been divided in many groups all
over the world and all these centuries. A small beginning in a small
room of a Sufi hospice in Patna, Bihar provides the message that
unity can be achieved through small steps. It is a silsilah that
should be continued and grow to other cities and countries.


Hazrat Shah Sufi Dayem Ullah ®

His Eminency Dr. Hazrat M N Alam

In the name of Almighty Allah,
The all Beneficent and the all Merciful
The eminence and the greatness of Hazrat Shah Sufi Syed Mohammad
Dayem (RA) the greatest saint and Sufi of his time, came into lime light
in the nineteenth century. He was one of the few saints of the high order
in Bangladesh and the Indian sub-continent. The famous historical shrine
of 'Dayera Sharif' situated at Azimpur, Dhaka, Bangladesh, was founded
by him for continuous religious, spiritual, and humanitarian services to
the mankind. What we find from the record is that from the paternal side,
he is the descendant of Hazrat Ali (peace be on him) ; I.e. Alwi Syed and
his wife was the descendant of Hazrat Abu Bakr Siddique ®, his forefather Hazrat Bakhtiar Mahi Sawar, the leader of Baro Awlia (Leader of
12 Saints delegation), who happened to be grandson of the Gausal Azam
Hazrat Sheikh Syed Mahiuddin Abdul Kader Jillani ® popularly known
as “Baro Peer Shaheb” I.e. Gausal Arab and Gausal Azam.
That is, the greatest leader guide of the spiritual leaders and the Muslim
communities of the world. The great Hazrat Shah Sufi Syed Bakhtiar
Mahi Sawar ® left Baghdad sharif more than seven centuries ago, riding
on a fish and arrived at Chittagong, Bangladesh; and descended on a
sandy bank of the river, which was on the South-East of present

Karnafully Bridge, near about six miles off from Chittagong town. As he
came riding on the back of a fish he is called “Mahi Sawar” or the rider
on the fish. As he descended on hearing a divine sound “Ha-U-La-E” on
the sand bank of that river, which means “that is the place”. Hence, the
said place was called and is still known as “Hawola” and the said river as
“Halda”. The descendants of that fish are still available in abundance in
that river-Halda. When these fishes float on the surface of water of the
river by rows, it creates a colorful miraculous scene to look at and they
lay eggs at a particular time every year and Government of Bangladesh
earns a big amount by selling the eggs of these varieties of fishes. People
irrespective of caste, creed, and colour come from various places to see
the scenery of the floating of the fishes by rows and laying of eggs at a
particular time every year. Observing this, people think of the
supernatural power of the saints of Almighty Allah.
Hazrat Bakhtiar Mahi Sawar left for Baghdad, the eldest son Syed Jahan
left for Malayasia, where he got assignment as Professor of Theology
(and contemporary languages) in the University of Malayasia at
Kualalampur and present royal family, namely Tunku Abdur Rahman
and Dr. Mahathir bin Mohammad, their relations trace their origin in
Bakhtiar Mahi Sawar. Syed Zia, the 2nd son of Bakhtiar Mahi Sawar, left
for Mecca leaving behind his son Syed Ashraf, who subsequently left for
Mecca keeping his son Syed Akbar who confered all his spiritual power
and responsibilities, like his predecessor to Syed Asgar and left for
Mecca and Syed Asgar followed the foot-steps of his father, left for
Mecca, shifting the responsibilities on the shoulder of his son Syed
Amin. Before proceeding to Khaiara, Syed Amin left behind a glorious
record of spiritual, religious and social services at Syedpur near Halda
river, now the Upazila Boalkhali, in the district of Chittagong. Syedpur is
the historic submerged land of the famous Halda river, where Hazrat
Bakhtiar Mahi Sawar got down from the fish, and walked across the said
bank of the river to Charandip. Now the whole area of Syedpur and
Charandip has emerged as a big glorious island, where the inhabitants are
never the less blessed with the contributions of the religious saints in the

form of Schools, Colleges, and Madrashas and the said place is further
illuminated with the Mazars of great spiritual saints and guides.

Halda River is a river in South-Eastern Bangladesh. It originates at the
Badnatali Hill Ranges in Ramgarh Upazila in the Chittagong Hill Tracts,
flows through Fatikchhari Upazila, Hathazari Upazila, Raozan Upazila
and Chittagong Kotwali Thana, and falls into the Karnaphuli River. The
81 km long river has a very turbulent tributary, the Dhurung River,
which joins Purba Dhalai about 48.25 km downstream. The river is
navigable by big boats 29 km into it (up to Nazir Hat) and by small boats
16-24 km further (up to Narayanhat). The Halda river is also famous for
breeding pure Indian carp. This is the only pure Indian carp breding field
of Bangladesh, perhaps in South Asia.
Syed Amin (RA) left Halda for Khaiara in Feni District with his sons
namely 1. Syed Walesuddin 2. Syed Md. Hayat and 3. Syed Dost
Mohammed and Allah bestowed him with the 4th son like Hazrat Shah
Sufi Syed Md. Dayem (RA) at Khaiara and thereafter he proceeded
towards Mecca. The Great saint left some Wazifa (Spiritual guide of
saints) with his wife for the youngest son Hazrat Shah Sufi Mohammed
Dayem (RA), while in the womb of his mother from the very childhood
Sufi Dayem became devote of the chief of spiritual leader of Chittagong
namely the great Hazrat Shah Sufi Amanat Ullah (RA) and served him
for many years and thereby acquired vast spiritual knowledge and
training during that period service. Once the chief of Awlia the great
Hazrat Shah Sufi Amanat Ullah (RA) after performing Morning Prayer
while sitting with his pupils, fully absorbed in thoughts all on a sudden
cried out saying “just now an old woman snatched away a child from the
breast of his mother”. On hearing the same all associates present became
very much anxious to know “what had happened”. But on the contrary,

the great Hazrat Shah Sufi Syed Mohammed Dayem (RA) thought for
moment and thereafter submitted “Reverend guide, I have returned the
child to his mother.”
The actual fact of the above mentioned incident was hat an old woman of
Sandwip, which is near about 35 miles away from Chittagong town, cut a
green gourd from a plant and the chief of Awlia Hazrat Shah Sufi
Amanat Ullah (RA) viewed the same through his spiritual eye but the
aforesaid pupil and devotee who had acquired vast spiritual knowledge,
put back the green gourd to the tree through his spiritual power.
Having observed application of such vast spiritual power of his aforesaid
pupil and devotee before his spiritual guide he was annoyed and became
very much angry and uttered “Dayem, how you have dared to show such
spiritual power before me?” As soon as the great Hazrat Shah Sufi Syed
Mohammed Dayem (RA) heard the aforesaid utterance, then and there he
lost his sense, power of speech and all the spiritual power. In spite of the
repeated apology tendered by him, the great Hazrat Shah Amanat Ullah
(RA) did not accept it.
Thereafter, Hazrat Shah Sufi Sayed Mohammed Dayem (RA) roamed
about and travelled across various jungles, deserts, and Khanqas (Sufi
Dargahs) of undivided India for a long time and met with many saints,
but got nothing from them. During the course of movement he came to
learn from one saint. He was great saint at the time in the name of Hazrat
Rasulnama Benarasi hand been residing at Benares in India. While he
was proceeding by boat towards Benares in search of the aforesaid said
saint and when he reached Mithanghat of the district of Patna in then the
British India, again heard that a famous saint named Hazrat Shah Sufi
Syed Munaem Khasru (RA) was shaving his beard and mustaches and
having seen him in such state he was thinking in his mind. “Is he the said
saint about whom I have heard? While he was thinking like that in his
mind, Hazrat Syed Munaem Khasru (RA) put his own mirror in front of
his face and he was astonished to see that there was no trace any beard or
mustaches on his face. At his stage, Hazrat Munaem Khasru (RA) smiled
and put the mirror again before him, then he saw that his own face was

full of beard and mustaches. Thereafter, Hazrat Syed Mohammed Dayem
(RA) was very much ashamed of such as wishful thinking and tendered
apology before him and further sought permission to stay there. On
hearing his submission, the great Hazrat Munaem Khasru (RA) replied
saying “what would you get from me? It will be better for you to go to
Hazrat Rasulnama Benerasi”. But Hazrat Syed Mohammed Dayem (RA)
again submitted to the spiritual guide, “I will not go to Rasulnama” as I
have already got the guidelines here, as such there is no necessity for me
to go to Rasulnama or anywhere. I am very much grateful to Almighty
Allah, as I have got the saint form I have roamed about”. On hearing the
above reply Hazrat Munaem Khasru (RA) asked his pupils, who were
present there, to take him away and to bring him back after bath and
dressing. As per direction, the pupils compiled with the same and
brought him again before him. Thereafter, Hazrat Munaem Khasru (RA)
gave him Tawajjuh (Spiritual Care) and thereafter he got back all he had
lost. Hazrat Syed Mohammed Dayem (RA) stayed there for a period of
about 12 years to achieve knowledge in all the five Tariqas (Sufi Orders)
viz. lines of Qadiria, Muneimia, Chistia, Abu Ulaia and Madria and also
achieved success in all the Tariqas (Sufi orders) and got Khilafat
(Representative status) from him to teach the people. It will not be out of
place to mention here, that the writer of this history had the opportunity
to visit the Mazar Sharif (Shrine) of Hazrat Sufi Munaem Khasru (RA) in
Patna along with the Sufi Saint of Choto Dayera Sharif, Hazrat Shah Sufi
Dayemullah (RA), on the 11th June, 1979 and also to see the Khanqa-eMunaemia with their own eyes.
When Hazrat Shah Sufi Mohammed Dayem (RA) achieved the vast
spiritual knowledge in all the Tariqas (Sufi Orders) Hazrat Shah Sufi
Munaem Khasru (RA) directed him to go back to his country and to
teach the people there. But he requested Hazrat Munaem Khasru (RA) to
impart him more knowledge of spirituality. In reply, he advised him to
go back to the residence of his previous Sufi and Spiritual leader, he
great Hazrat Shah Sufi Amanat Ullah (RA) from whom he would get the
rest. H was instructed to tender apology before him, as the blessings for
the pupils and the followers rest in the hands of their Peers (Spiritual

Guide/Sufi). After long talk and conversation he left for Chittagong in
Bangladesh and appeared before that great Hazrat Shah Sufi Amanat
Ullah (RA). Having seen such a devotee and pupil, after a long time, the
great Hazrat Shah Sufi Amanat Ullah (RA) embraced him and under his
direction all the Khadems present there cut fruits and brought before him
in a plate. Thereafter, the great Hazrat Shah Sufi Amanat Ullah (RA)
asked his son, son-in-law and the great Hazrat Shah Sufi Mohammed
Dayem (RA) began to eat the fruits from the plate alone, because he saw
that all the blessings lie within through his spiritual power. But his son,
and son-in-law refused to eat with him and uttered with hate, “let your
Dayem Eat alone”. But the great Hazrat Shah Sufi Amanat Ullah (RA)
repeatedly, asked them to eat at least something from the plate, but they
did not pay any heed to it, rather on the contrary, again said, “Let your
Dayem be allowed to eat all the fruits and we will not eat with him
anything from that plate”. Hazrat Amanat Ullah (RA) Said, “Dayem, I
had kept blessings for many persons in those fruits, but you alone ate all
the fruits,” In reply, Great Sufi Hazrat Mohammed Dayem (RA) kissed
his feet and submitted, “By the grace of the Almighty Allah, your
Khadem Dayem shall keep aloft your flag and further requested to award
him more spiritualism and blessings”. Then the great Hazrat Shah Sufi
Amanat Ullah (RA) said, “I have nothing more to give you and you have
got everything from me what I had and Allah will make arrangement for
my heirs.” He further added, “on my death perform all funeral rites etc,.
go to the place of my Peer (Spiritual guide) at Lakshmi Bazar Miah
Shaheb Maidan, Dhaka to render services there and learn something
more from the present Sajjada-Nashin Peer (Spiritual Guide) and you
would surely get more things, which are kept reserved for you.”
Thereafter the great Hazrat Shah Sufi Amanat Ullah (RA) left for
eternity on the 30th Zilqud, 1187, (Inna-llaha-wa-inna-Elaihe-raziun). As
per his advice after completion of the funeral rites etc, he left for Dhaka,
Bangladesh and reached Khanqa Rahimia, situated at Lakshmi Bazar and
learnt that Hazrat Shah Sufi Abdur Rahim Rahid (RA) had already left
for eternal peace on the 9th Ramadan, 1158 Hizri and his nephew Hazrat
Shah Sufi Nazimuddin (RA) his successor, awarded him with the
blessings kept reserved for him and thereafter said, “I had been waiting

for a saint like you, Now I hereby direct you to proceed towards the
jungle of Azimpur, where a non-Muslim named Ram Das Alias Ram
Shadhu resides and the name of his Ashram were known as Rambagh.
The said Shadhu through his hypnotic and mesmeric power had been
controlling the tigers, snakes and all the ferocious animals of the jungles.
By riding on a tiger and with a snake around his neck, he moved here and
there and thereby he was polluting the faith of the Muslims residing all
around. You are hereby directed to go there and to tackle him by your
extra-ordinary supernatural spiritual power”.
Thereafter he fixed the jurisdiction and directed that, “From here you
will go to straight to the west, where you will see a mosque (now the
same is known as Khan Mohammed’s Mosque), After that when you will
go ahead towards North you will see another two storied mosque near the
old grave yard. The aforesaid Shadhu resided between these two mosque.
After reaching the place, creates a Dayera (Circle or encircled area) for
your habitation and spiritual attainments and for services to humanity.
Whereby the inhabitants of the locality, specially the Muslims may be
saved from the hypnotic and mesmeric effect of Shahdhu. By the grace
of Almighty Allah, none will be able to harm you within that “Dayera”
or in other words “area encircled”.
After giving the above advice, he further taught him the process of
reading Sura Yasin, Sura Muzammel, Hizbul Baher etc. and also
accorded permission to teach others and thereafter taught the rules and
process of the demarcation and encircling of the area concerned, where
he was destined to reside. Having got the permission of reading various
Surahs of the Holy Quran as stated above he committed to memory,
learnt and wrote down the same in his own hand writing. These were
afterwards received by his descendants from generation to generation
and are being preserved by the Spiritual Guide (Peer) the spiritual leader
of Choto Dayera Sharif Hazrat Shah Sufi DayemUllah (RA) and out of
the said manuscripts a photo copy of Shajra (List of Ascending Spiritual
guides) included a book “Ainum-Zaira” written by Hazrat Shah Sufi
Ahmadullah (RA) one of the spiritual guide of Khanqa-e Rahimia

situated at Miah Shaheb Maidan Dhaka of Bangladesh. Under the
direction as mentioned above Hazrat Shah Sufi Mohammed Dayem (RA)
having said his prayer in Khan’s Mosque started proceeding towards the
two storied Mosque of Azimpur, he heard the ringing of the bells of a
Puja Mandap of Rambagh and guessed the existence of the “Ashram” of
the Shadhu nearby. Then he reached the two storied mosque and he said
his prayer in a quiet atmosphere and thereafter demarcated and encircled
the area of the jungle as per directives of his spiritual guide and began to
reside near the “Ashram” of the said Shadhu. At the time of Esha prayer,
Azan was pronounced by his pupil Shah Mari (now taking eternal rest at
Azimpur Old grave yard), who continued pronouncing Azan Daily at the
time of every prayer. On hearing the melodious sound of Azan, the
aforesaid Shahdu thought that some Muslims might have come reside
permanently in the jungle. He planned to drive him away with his
hypnotic and mesmeric power and with this ulterior motive he rode on a
tiger with a snake around his neck and another in his hand in order to
approach the resting place of Hazrat Shah Sufi Mohammed Dayem (RA)
I.E. the heap of the earth, where he used to say his prayers. On seeing the
Shadhu coming towards his direction, the pupil of Shah Mari brought the
news to the notice of Hazrat Shah Sufi Syed Mohammed Dayem (RA).
On getting the said information Sufi Mohammed Dayem (RA) said to the
heap on the earth, “you are also creation of the Almighty Allah, when
Shahdhu is coming to show the power his hypnotic and mesmeric power,
riding on a tiger with a snake around; you should also proceed to show to
show the power of Almighty Allah.” At these words he heap of the earth
began to proceed towards the aforesaid Shadhu and on seeing this the
tiger of the Shadhu cried out loudly and fell down on the ground and
thereafter fleed away into the jungle and the snake also disappeared. The
Shadhu fainted, fell down on the ground and lost sense. When he came to
his senses, he surrendered before him and tendered apology and
submitted, “Sir you are a perfect saint of the Almighty Allah. I had been
living in this jungle for a long time. In order to attain mesmeric and
hypnotic power I used to burn woods only to sustain heat without
chances of escape by fastening legs with the branches of the trees up and
with the head down-wards and continued in this fashion till the fire was

extinguished by the sweet of my body. In this way I acquired power to
control the ferocious animals of the jungle and having seen my said
power, people irrespective of caste and creed used to come to me from
different places for my blessings, Sir, Animals used to listen to me and I
had control over them, but I have no control over lifeless earth. I know
that none have any power to control all the creation of Allah except the
saints of Allah. Please forgive me and accept my apology and allow me
to reside here as your hostage”.
Thereafter, on hearing the above submission of the Shadhu Hazrat Shah
Sufi Syed Mohammed Dayem (RA) accepted his prayer and allowed him
to stay there and told him that his residence would not be harmed or
disturbed in any way and further told that, “You are henceforth restrained
from moving with the animals and ringing the bells of Puja Mandap at
the time of prayers”.
The shadhu agreed to all the terms and accordingly began to live there.
The aforesaid miraculous events, incidents and happenings in front of the
Shadhu were circulated all around and when Hazrat Shah Noori (RA)
was sitting Sajjada Nashin of Khanqa Sharif of Babu Pura Shah Shah
Shaheb Bari situated in the eastern side of the present new market felt
that another saint had come within his jurisdiction. Thereafter called his
Khadem and handed over a bowl of water and said, “A saint has come in
the Azimpur Jungle. I have heard much more about him please go to him
with this bowl of water. Accordingly, the Khadem went to him with that
bowl of water to Azimpur jungle, when learnt on query from the Khadem
about Hazrat Shah Sufi Noori (RA) then and there fot up and ran to the
jungle and picked up a flower from a tree and put the same in the bowl of
water and then said to the Khadem “Go back and convey my respect to
my elder brother”. Thereafter the Khadem went back to Hazrat Shah Sufi
Noori (RA) with the flower in the bowl of water. Having observed the
position he said “I shall leave this place”. Every one present there was
astonished on hearing the above words from the mouth of Peer Shaheb
and enquired as to what happened? Then Hazrat Shah Noori (RA)
explained to them, “A new Wali-e-Kamel (Saint) has come in the

Azimpur Jungle, which is within my jurisdiction. He has defeated a
Hindu saint with the help of his supernatural spiritual power. I, further,
examined him through the rules of spiritual power viz. by sending a bowl
of water, which means why has come to die in a area, which is within my
jurisdiction. He also replied the same through the rules spiritual power.”
A straw or a flower does not sik in the sea except heavy things. He is just
like a flower, which will remain floating in the sea under my jurisdiction.
He further conveyed his best respect to me and showed respect as his
elder brother. He is not inferior to me. So it is not wise for two powerful
tigers to reside in the same jungle. Since he showed his best respect to
me as his elder brother I must show my sympathy and affection for him
as my younger brother as per rules prescribed by Holy Prophet. In view
of the above situation and thereby handed over the charge of my
jurisdiction to him and leave this house.
Thereafter, he left that place and went to the Khanqa Sharif situated at
Magh bazaar, Dhaka. This Khanqa was established by him and from that
time on-wards his descendants have been living there. Of course, some
of his descendants are still living at Babu Pura. Hazrat Shah Sufi Syed
Mohammed Dayem (RA) married at Azimpur and he had two sons and
one daughter.
A very important point to be noted that, there are no Spiritual training
nor teachings of Sufism or Khanqah Sharif existent at the Shrine of
Moghbazar, Babu Pura near New Market nilkhet of Baghu Dewan
Khanqah sharif completely destroyed by so-called modern descendants
of both the Khanqas, accordingly they are involved in immoral activities.
Faize Mohammadi Ahmadullah and Anwarullah, son of Erfan uddin,
Moghbazar the adopted Son of His Eminency Dr. Alam currently
declared them abandoned, but they are forcibly staying at the Chotto
Dayera Sharif by influence of devil Saleha Khatun and looting the
Dayemi Complex and Sufi Nurullah Waqf estate. There are several
criminal and civil cases had been started against them to curb down their
immoral activities in the court of law. A so-called Jewish converted
Muslim Deen Greenburgh German migrated USA citizen patronizing

them to fight with His Eminency Dr. Alam. But the reality of truth shall
dominate in time Inshallah.

A Brief of Sufi Rowshan Ali (RA) as Chief Minister of
Mughal Empire
Around the time of Sultan Azhar ud-din Muhammad Azim Mirza,
Azim us-Shan Bahadur (December 15, 1664 - March 18, 1712) was the
third son of Mughal emperor Bahadur Shah I, by his second wife,
Maharajkumari Amrita Bai Sahiba. He was the grandson of Emperor
Aurungzeb. The chief Minister of Emperor Azim-us-shan once had a
dream for the cure of his disease known as “Leprosy”, please note that at
the of Azim-us-Shan there were no cure for such a disease. The Chief
Minister Rowshan Ali’s (RA) dream was that, “He must meet with the
Great Sufi Saint Hazrat Syed Mohammed Dayem (RA) a direct
descendant of Prophet Mohammad (SM) in the Jungle of Dhaka”.
Accordingly, the Prime Minister had resigned and started his road to
Journey towards the jungle of Dhaka, but keeping his identity of being a
Prime Minister secret to the Sufi Saint Shah Syed Mohammed (RA),
founder of Dayera Sharif. After meeting the great Sufi, he did not ask
any questions but he was given the special duty to clean and worship as
well as cook of the kitchen for the visitors of Sufi Syed Mohammed
Dayem (RA), he had continued his duty which he thought of having a
very simple job, but he can live with very much peace in mind and also
he was cured from mysterious disease at the time by the 12 years of
service in Spirituality. Finally, one day Sufi Syed Mohammed Dayem
(RA), had designated him as his Chief Khalifa of Dayera Sharif also
presented Sufi Mohammed Dayem’s (RA) noble daughter to Sufi
Rowshan Ali (RA).
At that time, Sufi Rowshan Ali (RA) communicated with the Mughal
Emperor and convinced the Azim-us-Shan to established the Mosque and
Khanqa Sharif to teach the spirituality and Sufism. Accordingly, the
Emperor Azim-us-Shan had donated a One Square Mile in the Jungle
Area of Dhaka for Dayera Sharif, which later known as Azimpur Area in

the geographical city map of Dhaka. But unfortunately on current days
that given land is completely sold out by the current so-called Motowalli
of Boro Dayera Sharif and Marrige registrar of Manik Gonj, who is also
a collaborator of Bangladeshi Liberation Movement in 1971, he was
accused of the murdering several Dhaka University senior intellectuals.
The part of the Chotto Dayera Sharif of Azimpur Dhaka Bangladesh is
currently getting destroyed and occupied by a so-called “syeda” Saleha
Khatun as well as abandoned wife of Hazrat Sufi DayemUllah (RA)
along with her brothers Mir Haji Ofa-ul-Khondokar, Mir Owali-ulHoque Khondokar and Shujon Khondokar as well as Step brother of
Syed Dayemullah (RA), Syed Basharut Ullah, including daughter of Sufi
DayemUllah (RA) Rokeya Begum as well as her uncle Syed Nur Ullah.
His Eminency Dr. Hazrat M N Alam the seventh Khalif and Custodian of
Chotto Dayera Shairf had rebuilt and reconstructed the historic
Azimpur’s Chotta Dayera Sharif Mosque and inaugurated by Justice
Abdus Sattar, former President of Bangladesh, Justice Abu Syed
Chowdhury, 1st President of Bangladesh along with the Chief Imam and
Chief Justice of Holy Makkah-tul-Makkarrama. More detailed
information are listed separate part of the book.
Azimpur is an old neighbourhood in the old part of Dhaka, capital of
Bangladesh. The region is named after Shahzada Azam, son of Mughal
Emperor Aurangzeb. Other accounts attribute the name to Azim-usShaan, the Nayeb-e-Nazim of Dhaka during the early 1700s.

Hazrat Shah Sufi Rowshan Ali (RA) The First
Sajjada Nashin (Spiritual Guide) of Chotto
Dayera Sharif
Hazrat Shah Sufi Rowshan Ali (RA) was the Prime Minister to the
Mughal Emperor of Delhi. He was a very pious man. As he was
suffering from leprosy he left no stone unturned to get a physician or
spiritual healer, who could cure his disease but in vain. Finding no other

way he submitted Almighty Allah and humbly concentrated in prayer
and to his utter surprise he dreamed of a Great Saint living in the deepest
Jungle in the District of Dhaka near the Redport of Mughal Heritage, on
that very night. And he wished, if he could go there, his skin disease
would be cured and, he would achieve vast spiritual knowledge from
him. After this he tendered his resignation from the service of the
Mughal Emperor Azim-Ush-Shaan Grandson of Powerful Mughal
Emperor Aurongojeb, and left Delhi for Dhaka in very simple way
hiding his original identity as Chief Minister of Mughal Empire, He
reached there without any delay and on arriving there, appeared before
Hazrat Shah Sufi Syed Mohammed Dayem (RA) founder of Dayera
Sharif and devoted himself to his service. In order to please his Spiritual
Teacher (Saint) during Tahajjat Prayer (the night time prayer from 12 to
night early morning), he use to clean, deodorize with fresh fragrance and
illuminate the bathroom for which the great Sufi was very pleased to see
his devotion.
The former prime Minister of Mughal Emperor stayed there for about 12
years and rendered services to his spiritual guide. Due to his devotion
and achievement of vast spiritual knowledge in Sufism, the great saint
Hazrat Shah Sufi Syed Mohammed Dayem (RA) was very much pleased
and satisfied with him and having found fitness and the ability of
teaching the people on Sufism, he awarded the Khilafat and blessed him
with all spiritual power also thereafter got his only daughter married to
him. After the performance of the marriage ceremony according to
Shariat, Hazrat Shah Sufi Syed Mohammed Dayem (RA) laid down the
foundation of another Dayera Sharif now Known and called as “Historic
Chotto Dayera Sharif” on the Western Side of Dayera Sharif or in other
words the place where the present Chotto Dayera Sharif is now situated
and further directed his son-in-law and Khalifa Hazrat Shah Sufi
Rowshan Ali (RA) to reside there with his family and to teach his people.
The Great Saint further directed him to construct and build a new
Mosque on the South West of the said Dayera Sharif that is the place
where the present Mosque is situated. From that time Hazrat Shah Sufi
Rowshan Ali (RA) was recognized and called as “Chotto Huzur” in

presence of founder of Dayera Sharif and the Dayera Sharif where he sat
and taught the students is called and known as “Chotto Dayera Sharif”.
On the direction of the great saint, Hazrat Shah Sufi Syed Mohammed
Dayem (RA) he constructed the Mosque on the South West of Dayera
Sharif in the year 1224 hizri and in the foundation stone of the said
Mosque the following Persian poem was inscribed there, which also
proves the above fact. The said poem reads as follows:
“Abduho Rowshan Ali Zar-O-Nezar
Yaft-Az Dayem O Ahmed Ekhtedar
Shakht Ein Masjid-E-Jannat Nagar
Dar Hazar-O-Do-Sad-O-Beist-O-Chahar”
The gist of the poem is that, “Rowshan Ali got the power and authority
from the Great Saint Hazrat Shah Sufi Syed Mohammed Dayem (RA)
and also from the Holy Prophet and this presiding Mosque was built in
the year 1224 Hijri.
The abovementioned poem written by the Mughal Emperor Azim-UshShan’s prime minister and chief Khalifa of Hazrat Sufi Syed Dayem
(RA), founder of Azimpur Dayera Sharif build the Chotto Dayera Shairf
and he wrote the above poem encrypted in a rare black stone, which is
still existent in the Chotto Dayera Sharif Historic Dayemia Shahi Jam-EMosque 42/2 Azimpur Chotto Dayera Sharif. When His Eminency Dr.
Alam reconstructed the Mosque he placed the black stone in the main
door of the upper level of Shahi-E-Jam Mosque (first floors upper level).
It will not be out of place to mention here that the said Mosque had been
enlarged and reconstructed by Hazrat Shah Sufi Syed DayemUllah (RA)
in the Year 1397 Hijri. When the Great Saint Hazrat Shah Sufi Syed
Mohammed (RA) left this world in the year 1214 Hijri at that time his
two sons named as Hazrat Shah Sufi Syed AhmedUllah and Hazrat Shah
Sufi Syed LaqiutUllah (RA) and at the time of Great Sufi’s departure
from Earth to Heaven, they were minors. As they were minors, Hazrat
Shah Sufi Rowshan Ali (RA) was appointed guardian of them by the

Great Sufi Saint. So, He use look after their affairs including their
teachings in all subjects. At the same time Sufi Rowshan Ali (RA)
managed both the Dayera Sharifs, including teaching other students in
Sufism. He left for eternal Peace in the year 1224 (Hijri) without any
health implications. Sufi Rowshan Ali (RA) also never had any children,
he was buried in the Boro Dayera Sharif, in the same compound of
Founder of Dayera Sharif holding# 44, Azimpur Road, Dhaka-1205,
Thereafter, Shah Sufi Ahmedullah (RA) had to look after both the
Spiritual Center, Boro Dayera Sharif and Chotto Dayera Sharif. In the
meantime he taught and trained his younger brother Shah Sufi
Laqiutullah (RA) who was deputed for spiritual duties in Boro Dayera
sharif. Later, also trained and deputed his eldest Son Shah Sufi Syed
Waziullah (RA) to ascend the spiritual seat of Chotto Dayera Sharif as
per instructions of the founder of Dayera Sharif. After blessing his
younger brother and son, Shah Sufi LaqiutUllah (RA) & Shah Sufi
Waziullah (RA) to their responsibilities, Hazrat Shah Sufi Ahmedullah
(RA) left for eternal peace at very early age, he was buried in the dome
of Boro Dayera Sharif next to his Father and Sister-in-law.

The current Situation Boro Dayera Sharif
The So-called Spiritual guide of Boro Dayera Sharif marriage registerer
of Manikgonj Syed Mohammad Zobaer a complete selafi, ohabi and
Najdi converted Muslim. He was educated in the Madina University and
completely brainwashed by the Selafi and Ohabi followers. Every year
he and his fanatic followers performing their so-called pilgrimage and
destroying the image, dignity of founder of Dayera Sharif of Hazrat Shah
Sufi Syed Mohammad Dayem (RA) and the Khanqah is completely dark
for the malpractice Sufism, which is also misguiding and misleading the
innocent peoples of the Country. The Boro Dayera Sharif’s so-called
Spiritual guide Mr. Zobaer is also a most wanted collaborator and
accused criminal who murdered the intellectuals of Dhaka University in
the 1971 Bangladesh liberation movement as associate of Al-Badr. He

also sold majority of the Boro Dayera Sharif waqf estate properties, also
misused the funds more than billions of taka to encourage the Jamaati,
Selafi, Ohabi and Tabhlighi regimes in Bangladesh. This person should
be held accountable and a full investigation must be made by the
government of Bangladesh accordingly. The separate part of Boro
Dayera Sharif and so called spiritual guide Mr. Zobaer’s brief info is also
stated in the Bengali part of this book.

Succession list of Spiritual Guides of Chotto
Dayera Sharif:
Harat Shah Sufi Syed Mohammed Dayem (RA) (Founder of
Dayera Sharif)
Hazrat Shah Sufi Rowshan Ali (RA) (Son-in-law & Chief
Khalifa of Sufi Syed Mohammed Dayem (RA))
Hazrat Shah Sufi Syed Ahmedullah (RA) Eldest son of Sufi
Syed Mohammed Dayem (RA)
Hazrat Shah Sufi Syed Waziullah (RA) Eldest son of Sufi Syed
AhmedUllah (RA)
Hazrat Shah Sufi Syed Quyemullah (RA) the Second son of Sufi
Ahmedullah (RA)
Hazrat Shah Sufi Syed NurUllah (RA) the youngest son of Sufi
Ahmedullah (RA)
Hazrat Shah Sufi Syed Abu Mohammed ObaidUllah (RA) the
son of Sufi NurUllah (RA)
Hazrat Shah Sufi Syed AzmatUllah (RA) the Son of Syed Sufi
NurUllah (RA)
Hazrat Shah Sufi Syed DayemUllah (RA) The Grand son and
Khalif of Azmatullah (RA) through his son Hazrat Shah Sufi Syed Abu
Musa Kalimullah (RA)
His Eminency Dr. Hazrat Shah Sufi M N Alam (MA) (Chief
Khalifa of Sufi DayemUllah (RA) & current custodian of Azimpur
Chotto Dayera Sharif)
Faize Harmayen Syed Khalilullah 2nd son of His Eminency Dr.
Alam, grandson of Sufi Dayemullah (RA) bestowed by His Eminency

Dr. Alam as 44th successor 8th Khalif and custodian of 700 years old Sufi
Dynasty Azimpur Chotto Dayera Sharif, Dayemi Complex Bangladesh
Sufi Nurullah Waqf estate, effect March 2nd 2010.
It will not be irrelevant to mention here that His Eminency Dr. Hazrat M
N Alam author of this book, is the Son-in-law of Sufi Dayemullah (RA).
Eminency is the current Sajjada Nashin of Azimpur Dayera Sharif but
because of the chaos and complexities inside the Azimpur Dayera Sharif
created by the abandoned wife of Sufi DayemUllah (RA) so-called
“Syeda” Saleha Khatun and her ill-minded associates. Eminency
bestowed his successorship to his Son Faieze Harmain KhalilUllah
currently under spiritual training and Acting Motowalli of Holy Azimpur
Dayera Sharif.
Hazrat Shah Sufi Dayemullah (RA) has imparted religious and spiritual
training to Eminency Dr. M N Alam for more than 15 years for the
purpose of ascendance in the absence of any apparent talent among the
descendants of Sufi Azmatullah (RA) and Sufi Abu Musa Kalimullah
(RA), who could not spare time for spiritual and religious attainments.
The relations through common ancestors for having shown detachment
from Spiritual Realm, the great Sufi Hazrat Syed Dayemullah (RA)
ascended blessed his spiritual power to His Eminency Dr. Hazrat Shah
Sufi M N Alam to be Sajjada Nashin along with Motowalliship of Sufi
NurUllah Waqf Estate Properties.
During Eminency’s course of spiritual and religious training as humble
Khadem performed Holy Hajj with Sufi Dayemullah (RA) several times.
During those visits to Hajj Sufi DayemUllah (RA) along Eminency
visited the Holy Shrine of Hazrat Abdul Qadir Jilani (RA) in Baghdad,
Iraq, along with the Holy Shrine of Hazrat Mujadded Al-Fesani (RA) of
Punjab, Holy Shrine of Hazrat Shah Sufi Syed Munaem Khasru (RA) of
Patna. Eminency along with Sufi Dayemullah (RA) also visited the Holy
Shrines of Hazrat Shah Jalal (RA) & Shah Poran (RA) of Sylhet, Shah
Sufi Shahid Abdur Rahim (RA) of Miah Shaheb Maidan Lakhsmi Bazar,
Dhaka, Holy Shrine of Hazrat Shah Sufi Amanat Ullah Shah (RA) of
Chittagong, Bangladesh; they also has visited prominent Religious &

Spiritual leader of Indian Sub-continent Hazrat Khawaja Moinuddin
Chisti (RA) of Ajmeer, India, during their visit at Dorgah-E-Garib-ENewaz they also visited Great Sufi Saint Hazrat Shah Sufi Nizamuddin
Awlia Mahbub-E-Elahi (RA) along with another great Sufi Saint Hazrat
Qutubuddin Bakhtiyar Kaki (RA) of New Delhi, India and Great Hazrat
Boali Kalandar (RA) of Panipath. Eminency along with Sufi Dayemullah
(RA) had also made extensive tours to the United States of America,
Middle-Eastern countries like Kuwait, Iraq and its Holy Places like Basra
The Holy Shrine of Hazrat Salman Parsi (RA), Holy Shrine of Hazrat
Rabeya Basri (RA), Holy Shrine of Great Hazrat Ali (A) (Emperor of the
Sufi World) along the Shrines of Hazrat Hasan (A) and Hazrat Hossein
(A) (Shaeed of Karbala), and the Holy Shrine of Hazrat Imam Gazzali
(RA) along with many shrines of many other great Prophets and
Messenger of Almighty Allah in different places including far Eastern
countries like Thailand, Philippines, Burma, Japan Etc.
In this way this humble Khadem has already acquired spiritual
knowledge needed to be the spiritual heir of Hazrat Shah Sufi
Dayemullah (RA); who always visit and attend almost all the Religious
conference being held in various places of the world on behalf of Sufi
Dayemullah (RA) & Dayera Sharif; Since Sufi Dayemullah didn’t have
any male heir nor there is any able near relation among his family to
succeed him in his spiritual throne. With that aim in mind, Sufi
Dayemullah (RA) was ever engaged on giving religious and spiritual
training in the various tarikat or lines for quite a long period and has thus
trained up current Sajjada Nashin Hazrat Shah Sufi Dr. M N Alam, his
only son-in-law, so that in future he may not find any difficulty or shortcoming in managing all the affairs of Dayera Shairf smoothly and
It may be mentioned here that the Founder of Azimpur Dayera Sharif,
the Great Hazrat Shah Sufi Syed Mohammed Dayem (RA) nominated his
Son-in-Law, Hazrat Shah Sufi Rowshan Ali (RA) as his spiritual
successor even in the presence of his two sons Hazrat Shah Sufi Syed
Ahmadullah and Hazrat Shah Sufi Syed Laqiutullah (RA).

In the same way The great Hazrat Shah Sufi Dayemullah (RA) had
decided and accordingly trained up His Eminency Dr. Hazrat M N Alam
his son-in-law as his heir apparent to his Spiritual throne and of Sufi
NurUllah Waqf Estate, Dayemi Complex Bangladesh as well as DCB’s
associated Institutions.
It should also be noted that, Male heirs of great Hazrat Shah Sufi Syed
Laqiutullah (RA) the 2nd son of Sufi Syed Mohammed Dayem (RA) was
succeeded to the Spiritual throne of Boro Dayera Sharif of 44, Azimpur,
Dhaka from generation as follows:

Eldest Son
Hazrat Shah Sufi Syed Ahmadullah (RA)
Youngest Son
Hazrat Shah Sufi Syed Laqiutullah (RA)
Begum Shah Sufi Rowshan Ali (RA)
Sufi Syed Mohammed Dayem (RA) while sitting in the Boro Dayera
Sharif 44, Azimpur Dahaka, created separate Khanqah adjacent to his
own Khanqah Sharif, which is currently popularly known as Chotto
Dayera Sharif, for his Son-in-Law Shah Sufi Rowshan Ali (RA) after
imparting full spiritual training. Since the sons of Sufi Syed Mohammad
Dayem (RA) were minors, when he was breathing his last, Shah Sufi
Rowshan Ali (RA) had to take care of both the Khanqah Sharifs
(Spiritual Training Center) and the sons of Sufi Syed Mohammed Dayem
(RA). Sufi Rowshan Ali (RA) guided and trained them Spirituality and
Sufism. Upon completion of training Hazrat Shah Sufi Syed Ahmadullah
(RA) was entrusted with the responsibility of Boro Dayera Sharif by Sufi
Rowshan Ali (RA) and thereafter he left for eternity. Shah Sufi Syed
Laqiutullah (RA) along with Sufi Nurullah (RA) son of Shah Sufi Syed

Ahmedullah (RA) had received and completed spiritual training and
guidance under Sufi Syed Ahmedullah (RA). Later upon their
completion of Spiritual and Sufi training, Sufi Syed Ahmadullah (RA)
was pleased to put his younger brother Shah Sufi Syed Laqiutullah (RA)
in charge of the Boro Dayera Sharif and his son Sufi NurUllah (RA)
given the responsibility to manage Khanqah-E Chotto Dayera Sharif as
well as thereafter, Sufi Syed Ahmadullah (RA) had left for eternal peace.
Hazrat Shah Sufi LaqiutUllah (RA) had created three more Khanqah
Sharif within Boro Dayera Shair for his three sons, who received and
completed spiritual training and guidance under him. His three son
names as follows: Shah Sufi Syed Waliullah (RA), Shah Sufi Syed
Safiullah (RA) and Shah Sufi Syed Hafizullah (RA), they continued their
impart of spiritual training and services for the betterment of humanity
and mankind from their three respective spiritual Khanqah within Boro
Dayera Sharif. Thereafter, Shah Sufi Syed Safullah (RA) left Sahajadpur
in the district of Pabna wherein he created spiritual Khanqah for the
propagation of Islam and spiritual training and guidance. The said
Khanqah is known as Shayedpur Dayera Bari in the district of Pabna and
his descendents are rendering spiritual services from Khanqah. Shah Sufi
Syed Waliullah (RA) was succeeded by his son Shah Sufi Syed
KhalillUllah (RA) and Shah Sufi Syed Laqiutullah (RA) succeeded his
father-shah Sufi Syed Khalilullah (RA). Sons of Shah Syed Laqiutullah
(RA) Sufi Waliullah (RA) and Shah Sufi Syed Fazlullah (RA) given
responsibility of Motowalli and Sajjada Nashin of Boro Dayera Sharif by
turn succeeded their father Shah Sufi Syed Laqiutullah (RA). Shah Sufi
Syed Munaem (RA) grandson of Shah Sufi Syed Khalillullah (RA)
through his 1st Son Shah Sufi Syed Wajhiullah (RA) received religious
training from Shah Sufi Laqiutullah (RA) and rendered religious duties
as care taker of Boro Dayera sharif in the absence of Shah Sufi Syed
Fazlullah (RA) the former Sajjada Nashin.
Shah Sufi Syed Hafizullah (RA) son of Shah Sufi Syed Laqiutullah (RA)
combined in him all the qualities of his grand father the great Hazrat
Shah Sufi Syed Mohammad Dayem (RA) the founder of Dayera Sharif.

Shah Sufi Syed Hafizullah (RA) the greatest spiritual guide of his time,
rendered spiritual guide of his disciples, who were nevertheless great
spiritual guides in the Sub-Continents and South East Asia. Because of
his great Spiritual attainments Nawab Faizunnessa of Laksham, Comilla
the only lady Nawab of the Sub-Continent, put her sister Begum
Latifunnessa in marriage with him. He left behind his son Shah Sufi
Syed Obaidullah (RA) the great Spiritual guide and Qutub of Dhaka city.
Shah Sufi Syed Mahamoodullah (RA) and spiritual guide and scholar
died as bachelor while student of Calcutta Alia Madrasha soon after the
demise of his father. Daughter Syeda Masooda Begum was weded to
Syed Mohammed Latiful Hoque of Paschimgoan, Nawab Faizunnessa
family of Laksham, Comilla is the descendent of Hazrat Syed Nasiruddin
Sipah Shalar (Chief of Spiritual staff of the great Shah Jalal) the greatest
religious and spiritual leader of Chotto Dayera Sharif, in the time of the
great Hazrat Shah Sufi Syed Dayemullah (RA) of Chotto Dayera Sharif,
His Chief Khalif His Eminency Dr. Hazrat Shah Sufi M N Alam had
established an Orphanage and Madrasha with the full co-operation and
active support of Mr. Syed Mohibul Hasan, a former state Minister of the
Government of Bangladesh in the year 1981 in Sunaru Ghat/Murar
Bondh near the Holy Shrine of Hazrat Shah Sufi Syed Nasiruddin Sipah
Shalar (RA).

A Brief of Great Hazrat Shah Sufi
Syed NurUllah (RA)
Hazrat Shah Sufi Syed Nurullah (RA) acquired vast religious and
spiritual knowledge and became the best Religious & Islamic Scholar
and a great saint of his time. As he read the Holy Quran and researched
hadis in Delhi, India in the time of Mughal Emperor Azim-ush-Shan
grandson of Great Emperor Aurongojeb. So he had earned the glory of
being the best religious scholar of his time. Further after achieving vast
knowledge, he returned home and succeeding to the spiritual throne of
Chotto Dayera Sharif. All his properties were made Waqf property with
the Government of Bangladesh EC# 10355 for the development of

Historic Chotto Dayera Sharif Dayemiya Shah-E-Jam-E Mosque, and
maintenance and he became the first Mutuwalli as founder of it. There
after to perform Hajj, he left Dhaka and on the village Chandar, in the
district of Manikganj by his Spiritual power he converted a powerful
Hindu Zamidar of that area into Islam. People irrespective of caste and
creed used to come to learn and acquire knowledge of Islam and Sufism.
While he was preaching Islam died a premature death in the village
Chandar. His Shrine is situated there. To pay a rich tribute to his
memory, in commeration of Sufi NurUllah (RA) His Eminency Dr.
Hazrat M N Alam Chief Khadem of Chotto Dayera Sharif has founded
and established a Madrasha and Sufi NurUllah Orphanage there in his
name called “Nuria Hafezia Madrasha and Sufi Nurullah Orphanage” in
the year 1977. After his death his son Hazrat Shah Sufi Syed Azmatullah
(RA) succeeded him and ascended the Spiritual throne of Chotto Dayea
Sharif. He was buried in Chandor Gor para, Post office village District

The Great Hazrat Shah Sufi Syed Azmatullah
Hazrat Shah Sufi Syed Azmatullah (RA) was a great saint of his time,
who succeeded to the spiritual throne of Chotto Dayera Sharif. After the
death of his father, he also became the Mutuwalli of the Waqf Estate
created by his aforesaid father, which was known as “Nurullah Waqf
Estate”. He visited many places of Chittagong, Comilla and Noakhali
districts and preached Islam there. Many of his disciples are still alive in
Bangladesh. His son Hazrat Shah Sufi Syed Abu Musa Kalimullah (RA)
predeceased him. As such he had to train and teach his grandson Hazrat
Shah Sufi Syed Dayemullah (RA) and in fact taught him Sufism and also
acquainted him with the religious teachings. He, further, was nominated
as Mutuwalli as well as the successor of the Spiritual throne of Chotto
Dayera Sharif. Sufi Syed Abu Musa Kalimullah (RA) breathed his last
on Friday the 25th of Shaban 1362 Hijri at the age of 110 years (Innalillahe-Wa-inna-Ilahi-razi

Even he was a Great Sufi Saint, but in his lifetime, he could not do
anything for the development of Historic Chotto Dayera Sharif’s
Dayemiya Shahi Jam E Mosque, he also couldn’t establish a single
Islamic Education center in his life time. But he did establish some
Khanqas in Ibrahim Pur, Nabi Nagar, B-Baria. His Eminency Dr. Hazrat
Shah Sufi M N Alam in 1977 had established a Dayemi Complex Project
at Ibrahim Pur Sufiyabad in commemoration of Sufi Azmatullah (RA) to
establish one the biggest Orphang in Bangladesh also known as Sufi
Azmatullah Orphange and Sufi Azmatullah Senior Madrasah by
spending billions of Taka in the time of Sufi Dayemullah (RA).
His shrine is situated near the Mosque of Chotto Dayera Sharif. Before
his eternal rest he told that his aforesaid grandson is a saint by Birth
(Madarzat Wali). During his life time and after his death many
miraculous stories pertaining to him spread here and there. He had
extraordinary spiritual power.

Some Remarkable Gloriuos Events of Sufi
Azmatullah (RA)
When the entire universe is infested with bloody war, arsen, plunder,
oppression, tyranny, the devotees and saints relying on this scientific
teaching of the Holy Quran, look forward towards the almighty Allah for
his mercy and guidance while the entire world has turned to be furnace
of hatred, and divine brilliance and bright heavenly light, focusing the
straight heavenly path as against the infinite darkness whence people can
trade for the wealth of the blessings of Almighty Allah.
Surah “Rum” being the harbinger of the historic even of the Holy Quran
can be taken as the foreteller of Premonitions. The Qurraish Dynasty, the
infidel and non-believers for their momentary victory over the Muslims,
began to oppress the Muslims apparently week, with various ridicules,
insults and mental tortures. At that time the omniscient and all knowing
indicates the great victory of the Romans in Europe and the Fall of
Roman Civilization.

Alif, Lum, Meem
The Romans have been defeated in the nearer land and they,
after their defeat will be victorious.
Within ten years – Allah is the command in the former case and
in the latter – and in that day believers will rejoice In Allah’s help to
victory. He helped to victory whom he will, He is the mighty and the
This prediction, when turned into reality after removing all doubts and
hesitation with all coverage in the pages of history, then the people at
large including elites of the area were delighted beyond expectation. The
Holy Quran was once more accepted as embodiment of God’s Order and
In the absence of any measuring rode for the assessment of the respected
mankind, the best of Allah’s creation the holy Quran bears the final and
highest remark about mankind. It has been clearly defined that “Man is
the representative of Allah on Earth”. So in the light of the above
Quranic observation Men in general being endowed with the above
quality as representative of Allah is placed at stage where modesty
becomes paraphernalia of Allah are bestowed on Earth. The mankind
being blessed with the qualities of “Rabubiat” the saintly characters and
noble souls are always engaged in the same their endeavor to attain the
preserve the same.
So in this atomic age of science, when men have invented the space
shuttles or rockets, which are travelling from one planet to the other
culminating the cultural heritage of this material World, there is another
spiritual world, which has been successfully conquered by the people
who are engrossed in Metaphysics of Sufism, because men have been
created with matter and soul, which emanates from Allah.
On twentieth Century, it can be safely described as the age of the highest
intellectual supremacy and there is no denial to the above fact. So, when
we find that many intellectual giants are siding with the disbelievers;
then we are bound to believe that Allah has sealed their hearts, covered

their eyes and otherwise why they will associate themselves with the
learned vicious circles.
That is why when according to Mr. Malthus experiment we find that all
matters are indestructible, simultaneously we also find in the Holy Quran
the declaration of the immortality of the souls.
For the disbelievers the verse of Surah “Anam” is sufficient; which
states, “And though we should send down Angels unto them and the
dead should speak unto them and we should gather against them all
things array, they would not believe unless Allah so willed, how be it
most of them are ignorant”
As all matter are indestructible, so they are transformed from one from to
another, according to the theory of Mr. Dalton regarding molecules; in
the same way the immortal soul leaves this material world for the
eternity according to Quran.
Thus it means that when the soul leaves for eternal voyage, still it acts
according to the will of the Almighty Allah and remains alive.
We can correctly and accurately come to know from the great Holy
Quran, that the soul simply passes through transitional staged and
ultimately moves towards eternity.
Through meditation and worship those, who have been blessed with the
infinite mercy of Allah, and have been able to appreciate the
indestructibleness of the soul power, are actually in possession of the
unseen spiritual wealth and having no limitations.
The Great Sheikh of Baghdad Hazrat Abdul Jilani (RA), Hazrat Khawja
Moinuddin Chisti (RA) of Ajmir, Hazrat Nizamuddin Awlia (RA) of
Delhi, Hazrat Qutubuddin Bakhtiar Kaki (RA) of India, Hazrat Bakhtiar
Mahi Sawar (RA) of Baghdad, Hazrat Shah Amanat Ullah (RA) of
Chittagong, Hazrat Shah Jalal (RA) of Shylet, Hazrat Shah Ali (RA),
Hazrat Sharfuddin yehaia Muneri Chisti (RA) along with Hazrat Shah
Sufi Syed Mohammed Dayem (RA) the founder of Azimpur Dayera

sharif, all of them were endowed with all Wealth of Spiritualism. The
fact that from the very infancy or childhood these Great Saints remained
all through their lives devoted to Almighty Allah and his apostles and
scriptures and followed the straight path and always restrained
themselves from being led ashtray.
Hazrat Azmatullah (RA) was a great saint of his time with a great
personality. He left behind a unique way of life for spiritual guidance of
the disciples in the green valley of Bangladesh with all respective nature.
Sufi Azmatullah (RA) led a life, which is full of events and lively
incidents. In the whole Bangladesh, specially Comilla and Chittagong,
where he spent most of his life, devoted himself for spreading education
in the darkness corners of Bangladesh. He has left behind innumerable
devotees and followers, who have been able to show strict adherence to
his teachings.
Hazrat Sufi Syed Mohammad Dayem (RA) was also a great Sufi and
hermit of his time and I have decided not only to put into black and white
the life history of the great saint and his descendents, rather to draw the
analogy through proper study of the way of life shaped as per Holy
Quran and Teachings of Mohammad (SM) and shown to disciples for
their peaceful traffic and voyage in the straight divinely direction for
success herein and hereafter; and their study of the lives of these saints
and Spiritual guides and Awlias is very much important for finding what
made them so great and eminment in life and how they differed from the
The Holy shrine of Hazrat Shah Sufi Syed Azmatullah (RA) the noble
son of Hazrat Shah Sufi NurUllah (RA) is situated in the yard of the
Waqf Estate of Sufi Nurullah (RA).
Hazrat Shah Sufi Syed Dayemullah (RA) is the grand son of Hazrat Shah
Sufi Syed Azmatullah (RA) and also succeeded him to take over the
responsibility of Chotto Dayera Sharif of Dhaka, Bangladesh. He is not
only their heir Sufi of Azmatullah (RA) but he also inherited his vast

spiritual knowledge. The whole life of Sufi Dayemullah (RA) was
intricately intermingled with the life and ideals of his grandfather. Sufi
Dayemullah (RA) owes his very existence through the continued
blessings of his grandfather, Sufi Azmatullah (RA), whom followed the
great Prophet Hazrat Mohammad (SM) to get blessings and favor from
Allah directly.
We find a clue from verse number 72 of Surah Tauba, “Allah had
promised to the believers man and women, gardens underneath which
rivers flow, wherein they will abide – blessed dwellings in gardens of
eden. And-greater Far! Acceptance from Allah”, this is the supreme
The immortality of the holy soul Hazrat Shah Azmatullah (RA) is more
due to his austerity, worships and devotion to the Almighty Allah
through out of his life he engaged himself fully in the service of Allah.
Through the sacred tough of Hazrat Shah Sufi Syed Azmatullah (RA) the
Chotto Dayera Sharif has turned into canopy where people still derive
heavenly peace and prosperity and nobody is deprived of the mercy of
Allah around his shrine, where Hazrat Shah Sufi Syed Dayemulllah (RA)
the noble and successful heir and descendant of Hazrat Azmatullah (RA)
had rendered his religious and spiritual and humanitarian service to the
Hazrat Sufi Azmatullah (RA) las days bear eloquent testimony of his
successful saintly life, Sufi Azmatullah (RA) was ver ill at that time. His
last moments were being courted. His kinsmen and near relatives were
very anxious about him. At such a critical time Sufi Dayemullah (RA)
was thinking within himself that most of the pious men do get hints
before hand about their last departure from this mortal earth. Right at that
moment Shah Sufi Azmatullah (RA) was bit engrossed in his thoughts
and he ordered his grandson Sufi Dayemullah (RA) to bring a calendar.
When Sufi Azmatullah (RA) got the calendar in his hand he at once
made a prediction that, “since 25th of Shaban is Friday and a holy day;
so, I would like to say my good bye from this mortal earth on that day”.

Although he was sage and could see things before hand but many of his
relatives and close followers became bit hesitant to believe in the
statement of fixed date of his eternal rest, and some even went so far as
to begin to ridicule his premonition about his own death being on the 25th
of Shaban, which appeared to be Friday.
As such during this time Sufi Azmatullah (RA) called his favourite and
devoted grandson Sufi Dayemullah (RA) and ask about the necessary
arrangement and procurement of the articles of his burial. Sufi
Dayemullah humoursly went out and brought a bottle of Rose water and
a phial of Rose scent. As soon as he reached home his grandfather
enquired him about the procurement of things ordered for and on hearing
his question, Sufi Dayemullah (RA) at once handed over the bottle of
Rose water and phial of Rose scent. On being enquired about the cloth
for “kafan” or burial dress Sufi Dayemullah in same smilingly told that
he has made the necessary arrangement of “kafan” with the tailor Manik
by handling over to him a first class piece of cloth.
Being enquired about the burial place of his mortal body, Sufi
Azmatullah (RA) expressed his desire to be buried by the side of small
Although he was enquired beforehand wheather he likes to be buried in
the Boro Dayera Sharif but he replied “it will not meet with Allah’s
Approval”. Next he was asked if he would like to be buried by the side of
Shrine of Hazrat Shah Maree (RA), but again he replied in the negative
manner as before. At last enquiry about his burial place in the family
grave yard to be buried by the side of his brother but he again indicated
his approval to be buried by the southern side of the small mosque.
During this course of conversation with his family member grandmother
said “the land by the side of small mosque has already been sold by you
to Mr. Israil only at consideration of Money of Tk-96 only. It is doubtful
if the Israil would consider to give back the land”. At this time Sufi
Dayemullah (RA) replied, that if necessary as the only owner of Shah
Sufi Nurullah Waqf estate he would hand over the ownership of the

entire estate in exchange of the small piece of the land required for the
great Sufi Hazrat Shah Sufi Syed Azmatullah (RA). The land owner was
a local men, may be still alive.
By the way it should mentioned here that, the land by the small mosque
was then being used at the approach road to their house.
The noble grandson Sufi Dayemullah (RA) then took a bold attitude and
said “if Mr. Israil do not accept his proposal then he ready to be the slave
of Mr. Israil but still he will fulfill the last desire of his grandfather.”
On hearing these words his wife remarked that “as his grandfather, so
also is his grandson”.
Finally, Sufi Azmatullah (RA) said, “Can you say why I like to be buried
by the side of small Mosque?”
On hearing this question the aunt of Dayemullah said, “he likes to be
buried besides the road side and that always people would pass by that
common road and they would perform “Jiarat”, when they happen to
pass by the road.”But Sufi Azmatullah (RA) replied in negative. Then
Sufi Dayemullah’s Father’s sister said, “Since the grave will be near to
Mosque, he would always be able to hear Quran recitation; therefore he
likes to be buried by the mosque,”; Again Sufi Azmatullah (RA)
disapproved her idea. Then Sufi Dayemullah’s grand mother said,
“perhaps you like to be buried in the Boro Dayera Sharif as you will get
good companions there. But as it is not meeting with Allah’s approval so
remaining besides the small mosque, you will enjoy the air of Boro
Dayera Sharif. He again moved his head with disapproved the said idea
as well. Now his wife became very annoyed with reply.
Finally, he asked his own grandson the same question to reply. In reply,
Sufi Dayemullah (RA) stated, “Everything has been said if there be
anything secret about this choice, it is only known to you.”
Then he requested everybody to think and find out the cause. At this time
the sister of Sufi Dayemullah’s father also got annoyed and left the place.

At that time Sufi Dayemullah remarked that, “Parhaps there is a some
secret about this, He is not disclosing the secret before all, During the
solitary time with you he will perhaps tell you.”
In the meantime Sufi Dayemullah had been to the bathroom. As he was
standing infront of the Bathroom for water, his Grandfather Sufi
Azmatullah (RA) said to his wife, “you all become crazy to finalize
when anything is spoken, when you all are mad, now hear the secret.”
On hearing this Sufi Dayemullah (RA) was alert and began to wait
surreptitiously by the door of the bathroom.
Then Sufi Azmatullah (RA) was saying about the family burial ground,”
where my father (Dayemullah) has not ever trodden, will be dark in the
course of time. But this place land with small mosque was the main
center of devotion of my forefathers and a LangerKhana was also there.
Through the activities of my father (Dayemullah) this will turn such a
sacred place that it will break all past records and men from different
place of the world would come and meet here. This place will shine one
day for its holy and noble functions and will attain international name
and attention.”
Here I narrate an incident that took place only about 15 days ahead of his
departure from this World. Many used to ridicule about the prediction of
Sufi Azmatullah (RA) pointing his fixed date. Then he reminded all
present there about the story of the tiger and cow, which heard of Aysops
fables. The coy-boy very often used to call the villagers falsely alleging
that a tiger has come. In this way, the villagers disbelieved the cowboy.
Actually one day when the tiger did came, the cowboy called in vain the
villagers but thinking it to be false, none come on that last date. The
same case has happened regarding the prediction of my last breath to say
good bye from this material world.
Humorously, I made previous prediction about my death with the
intention that you will take good care during my last days. But this time

you don’t disbelieve my statement, because now I find that the whole
nature around me is proceeding towards me to engulf me.
During this time one day he called his nearest grandson Sufi Dayemullah
and requested him to write a few lines in the structure of a poem in
Persian language and ready out to his grandfather in following form, and
now placed in his last bed.
“Ee Mazare Sufi Azmatullah
Binne Sufi Nurullah Zannat Nagar”
“Binni Sufi Ahmedullah Binne Sufi
Syed Dayem Ektedar”
“Sijda Sado-Cheste Do Roze Juma
Kon Sumar”
“Bishte Panjam Bahame Shaban
Dayem Khak Sar”
English Meaning:
“This is the grave of Sufi Azmatullah,
Son of Sufi NurUllah is Nagar Heaven,
Who is son of Sufi Ahmed Ullah,
Sufi Syed Dayem (RA) his relation.
1342 hijri”
The above Farsi poem was composed in marble stone placed in his Holy
Dome at Top and north side of the Holy Mazar at Chotto Dayera Sharif
by His Eminency Dr. Hazrat Shah Sufi M N Alam in the time Sufi
Dayemullah (RA) 1978.
Hearing these lines Sufi Azmatullah (RA) was very much pleased. Two
or three days after this Sufi Dayemullah’s devotees and disciples like
Osman Ali Chowdhury, Gyasuddin and Abdur Rahman came to Dhaka
to take him to Comilla. Sufi Dayemullah was already ready to start for
Comilla. But his grandfather Sufi Azmatullah (RA) raised a strong
obstacle and protest aginst this journey.

Being much angry for his creation of obstacle by his grandfather, Sufi
Dayemullah left his bags and luggages in its previous place.
Sufi Azmatullah (RA) on seeing Dayemullah’s angry remarked that, “the
annoyance of Dayemullah (my father) is blessing for me.” This creation
of obstacle to Sufi Dayemullah, the dearest grandson of Sufi Azmatullah
(RA) clearly indicates that he (Sufi Azmatullah RA) had got the notice of
his death beforehand and so he earnestly, desired to spend his last days
with his dearest grandson.
Sufi Azmatullah (RA) was counting his last days. He was having loose
motion and called one of the maid servant, offered a few chips to get the
cloths washed and cleaned after his death on ensuing Friday.
Sufi Dayemullah (RA) was sitting with Sufi Azmatullah (RA) in a
melancholy mood because his grandfather has ordered him to stop the
gold business. Which Sufi Dayemullah obeyed his grandfather’s order
and stopped all dealing of gold business; but the enquired as to how he
would manage his home affairs.
His grandfather replied with confidence, “Dayem the Emperor ship of
this world and afterwards will remain under your feet. You simply stick
to my teachings and follow the religious rites taught by me. If you fail to
do so you will be held responsible for the same on the day of judgment.”
Those, who have sacrificed their lives for the attainment of spiritual life
and have been able to mingle himself with the supreme spirit and have
controlled their passions, will be able to know the unknown future. This
good news have been set in the Holy Quran.
So therefore, Hazat Shah Sufi Syed Azmatullah (RA) took his last
breath, according to his prediction, of the scheduled time and his soul left
for the eternal voyage, leaving behind him his kinsmen and relatives to
mourn his death.


His grave was prepared in his pre-declaration place by the side of
Mosque and there he is taking rest from the interim period till the day of
Hazrat Shah Sufi Dayemullah (RA) himself force bearer of the
indications of his successful life.
Those, who are the lovers of Allah, are not dead but living and also get
their rations by Allah. This good news ensured the believer in the Holy
Quran. It is also mentioned in verse# 111 of Surah “Ann Am” wherein is
stated that “if I (Allah) do send down angels before them, let the dead
speak before them and disclose all secrets before them, still the
disbelievers without the desire of Allah, would not believe in these path,
as they are illiterate and fools”.
Therefore before going to describe the events, which took place after the
death of the grandfather of Sufi Dayemullah, it will be necessary for us
to remember the above Verse of Holy Quran.
Some events that took place after the death of Sufi Azmatullah (RA),
One Day Sufi Dayemullah was suffering from acute pain of gastric ulcer
and was rolling about the side of the Shrine of his grandfather. All of a
sudden, miraculously the living soul Shah Sufi Syed Azmatullah (RA)
appeared before Sufi Dayemullah after unveiling the cover of the grave
with the blessings from merciful Allah. He gave instruction in the
preparation of medicine for Gastric ulcer after due practice of a Doa from
Quran according to specified mode of practice.
Though he recovered from malady but he was not getting mental peace.
Financial stringency was disturbing his mental equilibrium and was
feeling encumbered. Although he is the founder of the Madrasha but
because it needed money it had already become very difficult to run the
institutions properly and as such being agitated he came near the Mazar
Sharif of his grandfather and began crying out loud while clapping the

At that time suddenly he saw his grandfather before him, and told him
“go and canvass for the sale of medicines and see how much you can
In this way the medicine prepared according to the direction of his
grandfather, which already found place in the market. A man named
Awlad Hossein, nephew of the former Minister Mr. Mafizuddin Ahmed,
was staying in the Khanqah of Sufi Dayemullah. One day in the morning
Sufi Dayemullah found that two people were scuffling in front of the
main gate of the Khanqah. On approaching them he came to know that
the father of Awlad Hossain with heavy hat and unbearable pain in the
stomach, was going to commit suicide and his son was trying to persuade
his father to give up the idea and also resisting him in the above manner.
At once Sufi Dayemullah brought out a phial of medicine carefully
prepared and stored according to the direction of Hazrat Azmatullah
(RA). One dose of medicine was administered to Mir Summandar Ali
father of Awlad Hossain cousin brother of Education Minister of
Pakistan from Davidar Police Station, Comilla and instantly some relief
was noticed. After getting treatment Summandar Ali took a phial of said
medicine for gastric pain and went home in the village of Shalgarah,
district of Comilla. After use of the said medicine for few days he was
fully cured without any surgical operation. This news of relief
immediately spread far and wide throughout the villages.
As a result the villagers from far off places began to come to Summandar
Ali for the above medicine, which he got from Dhaka from Sufi
Dayemullah (RA), and then supplied the same to the villagers at
reasonable costs. In this way all varieties of medicine were getting
prepared and also found a wide market in the course of few days.
One day Summandar Ali came to Sufi Dayemullah and deeply thinking
over the matter of Sufi Dayemullah replied, that since he doesn’t have a
license, how he can certify others. On this consideration he got himself
admitted in Hakim Habibur Rahman College and got his Diploma from
the college in due course of time.

Because of the grace of the spiritual power in the preparation of the
medicines, there were unexpected results after using the medicines. Now
comes the turn of advertisement in the mind of Sufi Dayemullah (RA)
and he was bit worried.
At this moment, son-in-law of Sufi Dayemullah His Eminency Dr.
Hazrat M N Alam came to his rescue and said “I take the responsibility
to advertising the medicines all over the world within a short time.”
Next day Eminency handed over a copy of the widely circulated
newspaper “Ittefaq” in the hands of Sufi Dayemullah containing the
advertisement of the medicine. On seeing the advertisement in the
newspaper he felt relieved to a great extent. Within a short time a
telephone call was received from Secretary of Education Minister abou
the availability of the medicines for one of the relation of Minister, who
was seriously ill and had been admitted in a hospital. Next a car touched
the yard of the Dawakhana for collection of some medicines, which were
immediate supplied and the patient was cured in due course of time.
Being satisfied with the use of the medicine some time afterward the
Minister informed over the telephone for handling over a check of Taka
1000/-(Taka one Thousand) enquired about the name of the recipient of
the check.
In reply Sufi Dayemullah informed that it is to be paid in the name of
secretary of the Madrsah.
In this way the name of Dayemi Dawakhana began to be known to the
public in general.
With profound modesty and respect it may be mentioned here that the
Dayemi Dawakhana is not only pharmacy but also a heavenly creation,
which Sufi Azmatullah (RA) has blessed immensely with no reservation.
So, Sufi Dayemullah (RA) the devoted disciple of Hazrat Shah Sufi
Azmatullah (RA) is not only a strict follower but also a real recipient of
his blessings and wealth of knowledge.

Now we come to the topic of the establishment of the Madrasah, which
was awaiting recognitions from government of Bangladesh. Sufi
Dayemullah (RA) was not going to extend his hands for help from the
general public. But the Madrasah buildings needs to be constructed
according to modern style immediately ; so Sufi Dayemullah (RA)
prayed to the Almighty Allah for the success of his institutions, which in
no time came down, as if form heaven. Because within a short time the
news of government recognition with a sanction of Tk. 80,000/- was
conveyed to His Eminency Dr. Hazrat Shah Sufi M N Alam. This news
of recognition of the Madrasah by the government was hailed by all and
all the clouds of obstacles in the way of establishment of Madrasah were
removed, as if by spell or blast of hurricane.
The construction work of the Madrasah was started in full sweing but
after coming to up to linter level, the constructions work again stopped
for want of money. He personally went to inspect the Madrasah and
found that the Secretary of the Madrasah had misused some Money. So
Sufi Dayemullah (RA) had suspended the secretary temporarily being
dissatisfied with his work.
Now hence forth everyday Tk. 400/00 per day began to be sent to the
Madrasah by Sufi Dayemullah through Money order; After some time it
was found that Tk. 11,000/00 only had been spent over money order
commission exclusively. Thereafter money was being sent through Bank
Now the Madrasah has turned into storied building with modern facilities
with a good library and arrangement for vocational training. Here
teaching aims at creating self-reliant true Muslims in mind and behavior.
Later on the Madrasah reeived a lum sump grant of Tk. 4.50 Laks (Four
and half Laks) only by the grace of Almighty Allah.
Those, who believe in the blessings of Allah are rewarded with honest
and respectful maintenance costs in this world (Surah Saba, Verse 4)
Those, who have been blessed with the spirit of true Islamic education,
are ever powerful and being directed by the unfore seen hands of Allah
(Surah Saba Verse-6)

The Chotto Dayera Sharif is sanctified by the holy touch of Sufi
Azmatullah (RA) having eternal sleep by the side of the Mosque, where
innumerable helpless and persons puzzled in worldly affairs, find their
abode as a holy shrine where there is the Mazar Sharif and a mosque.
Being blessed by his grandfather the untiring worker Sufi Dayemullah
(RA) had managed more 100 Madrasahs, several Orphanages through
out Bangladesh. These institutions are also being used as the centers of
propagating Islamic Ideologies and principles. All these Institutions are
being run and controlled by the Dayemi Complex, under the direct
Supervision of Sufi Dayemullah (RA), who also gave financial aid to
these projects. The Dayemi Complex is fully engaged in developing all
the projects under its direct management with an ever vigilant eye to
avoid all corrupt practices. The ideal of Hazrat Shah Sufi Dayemullah
(RA) had very good meaning towards many glorious achievements. At
present, the entire world is engrossed in strifes and awe-engulfing
struggles with one another, at that moment this great saint with his
untiring zeal for work and endowed with profound modesty and decorum
is ever trying his utmost to remove the darkness of ignorance about
Islamic ideologies and principles even from entire Muslim world and in
this path he had sacrificed his whole life and earnings for creation of a
better and finer world of peace and tranquility as sacred vow and with
the hardest missionary zeal.
His behavior with mankind in general and his mode of communication
with his disciple and followers was unique in its ways and means. For his
unique personality infested with extreme modesty, he will always be
remembered by the people in general of the world, which is beset with
various kinds of clashes between the rich and the poor or the haves and
have-nots. He always shined as a brilliant guiding star in the Spiritual
firmament of the world of his glorious and honest attempts for
establishment for a separate spiritual atmosphere, where peace and
profound tranquility may reign supreme and the people in general, who
are crazy and mad with worldly affairs, may find a breathing space of
heavenly peace far from the madding crowd.

Hazrat Shah Sufi Dayemullah (RA) gives mirror vivid and lucid picture
personality and achievements, who is nothing short of the earthly
representative of the great Hazrat Shah Sufi Azmatullah (RA) the Holy
Saint of his time.

Short Life History of Hazrat Shah Sufi Syed Abu Musa
Kalimullah (RA) and His Spiritual Attainments
Sufi Abu Musa Kalimullah (RA) the honest and noble soul endowed
with and possessed in him the super natural qualities attached with his
very appearance in the form of super natural joy and cheer fullness
exposing the inherent qualities and affinities to Almighty Allah: and it is
probably more due to the fact that his head, heart and soul was devoted
for refinement of his own soul and for sincere service to the humanity.
Although his span of his life was short still it is full of instances of
uncommon power and incidents, which shine like a mid day sun in the
spiritual firmament. For these reasons he is recognized as a great man
with all saintly qualities who reached the pinnacles of pride and glory of
a full fledged devotee. Shah Sufi Abu Musa Syed Kalimullah (RA) was
the noble son of Hazrat Shah Sufi Syed Azmatullah (RA) and was born
in 1346 Hizri.
It is really difficult for common men to put into black and white the acts
and omission and epoch making events of the great saint with intend to
record with the streams of history as legacy for future generation. This
devotee, though allotted a short span of life had to transcend the limits of
this material world for heavenly sphere of eternal peace at the age of
forty years only.
Sufi Abu Musa Kalimullah (RA) although died a premature death during
the life time of great sufi his father but still his life is glorified with the
execution of many noble deeds, which may be treated as period of
golden age with all possible touch of complete sublimity and holiness
and thus turned himself into on blessed personality.


The saint from his boyhood was very moderate and sober in so far as he
did not waste much of his time and restrained form sleeping, talking and
He possessed a noble character and had a controlled his greed completely
with no attachment for the material prosperity. Even he had completely
boycotted delicious dishes. One day his father Sufi Azmatullah (RA)
arranged “Polao” (Rich food) with (Beef) Bowl for feeding Abu Musa
Kalimullah (RA) and Sufi Dayemullah (RA) sat together for a dinner.
But infront of his father without saying anything Abu Musa Kalimullah
(RA) began to take only the rice after keeping aside the Beef curry of
Bowl. On seeing this his father Sufi Azmatullah (RA) became very angry
on Abu Musa Kalimullah (RA). It is very difficult to gauge the depth of
Sufism of Sufi Abu Musa Kalimullah (RA) as laymen. We can only say
Abu Musa Kalimullah (RA) was one of the unique slave of Allah
destined to be honored in the garden of heaven.
Since he preferred the straight path specified for the righteous persons
who attain affinity of Allah by meditation, worship and strict adherence
to the principle set forth in the Holy Quran. So for sake the path which is
destined to lead a ashtray and the reward form the merciful Lord for
them is peace and in this context the following verses of Surah “Yasin”
may be presented for better understanding of the circumstances
mentioned here in before.
There verses from the glorious Surah “Yasin””there warnest only him
who follow the reminder and fear the beneficent in secret, to him bear
findings of forgiveness and rich reword.
So, we it is who bring the deed to life. We record that which they sent
before (them) and their foot prints. And all things we have kept in a clear
Being qualified through inherited gifts Sufi Abu Musa Kalimullah (RA)
last life is thus mingled with sorrow and pain.

The last Part of Abu Musa Kalimullah (RA)
Sufi Azmatullah (RA) was then residing in Comilla and was trying to
remove darkness of that area through spread of education in the area. At
that time a man named Mohammad Ama was the disciple of Sufi
Azmatullah (RA) with his so-called devotee Mohammad Ama of
Nabinagar became the cause of jealousy of a merchant named Manzur
Ali Bepari of adjacent village.
Sufi Abu Musa Kalimullah (RA) had gone to village named Satmora.
Here Manjur Ali Bepari invited Sufi Abu Musa Kalimullah (RA) and he
became his Murid (Disciple).
Hearing heard about the arrangement of “Shirni” (Rice Pudding) and
“Neaz” Abu Musa enquired Manzur Ali Bepari about his father Sufi
Azmatullah (RA) Manzur Ali Bepari gave a wrong impression that his
father would also attend. Believing the statement of Manzur Ali Abu
Musa Kalimullah (RA) reached the house of Manzur Ali but he did not
find his father there.
On the other side of Sufi Azmatullah (RA) was sitting in the house of
Mohammad Ama amongst his so-called disciples. At that time the man
of Manzur Ali reached there and informed him that their Huzur is calling
Sufi Azmatullah (RA).
With astonishment Sufi Azmatullah (RA) questioned Manzur Ali about
the Huzur and then became angry with this Son.
Seeing this condition Mohammad Ama requested him to be quiet and
Thereafter, he had been to the house of Manzur Ali and expressed that
two swords cannot be kept in one Sheath or cover.
In the meantime when Shirni was ready Sufi Abu Musa Kalimullah (RA)
informed his father and asked for his permission to distribute the same
amongst the disciples. The Shirni in the name of Boro Pir Sahabeb

Hazrat Gausal Azam Abdul Qadir Jilani (RA) was thus served and prior
to its service a place there of was sent for the approval of Sufi
Azmatullah (RA), who tasted the same with his Jupiter finger and
ordered for distribution among the disciple and returned back to the
house of Mohammad Ama. After this incident Sufi Azmatullah (RA)
ordered his son Sufi Abu Musa Kalimullah (RA) to go to Chittagong.
When Abu Musa Kalimullah (RA) was ordered to go to Chittagong he
understood the implication of such order directly came back to Dhaka
and in order to say farewell to her aunt, the wife of Murshed Janab
Obaidullah (RA). He took leave of her amount three times only to give
impression that he is leaving for eternal peace but his Aunt could not
understand why he sought permission for the third time and as such
moved slowly with eyes full of tears and proceeded towards Chittagong.
At last he reached Amirabad in the district of Chittagong. On his arrival
at Amirabad devotees and Muridans, one by one came to him and
informed about their grievances. Then the omniscient Saint began to
advise to disciples about the ways of alleviation of their sufferings. A
person name Islmail Sawdagar came to him and informed him about
“Hazari Goda” Which was used for irrigation purposes in that locality
but the water of the Snakha river washes them away due to its rapid flow
of water and thus caused huge damage to the standing crops. These
“Hazari Godas” were used by the local people for checking the enrush of
flood water and used it for fruitful purposes of growing crops.
The noble hearted saint Sufi Abu Musa Kalimullah (RA) ordered Ismail
Sawdagar to erect a dam having 12 cubics in breadth and 5 cubic in
height. After the barrage was erected Sufi Abu Musa Kalimullah (RA)
walked over the dam and completed his Doa and prayer to the Almighty
Allah for the maintenance of the barrage it so happened that afterwards
for several years of the flood water could not over flow the barrage. But
for unknown reasons Hazrat Sufi Azmatullah (RA) later on removed the
dam according to his spiritual wishes.


Sometime after when Sufi Abu Musa Kalimullah’s (RA) time for eternal
departure from this world came near at hand, he prepared himself for the
eternal journey, beforehand, One fine morning when he was sitting with
his disciples & devotees Maulana Niazur Rahman came and offered his
daughter for marriage with him. On hearing this request Sufi Abu Musa
Kalimullah (RA) said, “My father Huzure Kebla will come here on the
13th of Jilqud after Jumma prayer and will complete the marriage
ceremony.” But also this declaration was actually the expected date of
his bidding good bye form this mortal World.
In the meantime he also indicated and earmarked the place of
construction of his house on the side of a tank before Maulana Niazur
Rahman and others currently known as Amirabad Village Lohagara
Police Station, Chittagong
By pointing with a stick on his hand Sufi Abu Musa Kalimullah (RA)
spotted the place and said “here my house for residence will be built”.
Actually his sacred Mazar sharif is now lying in the same place on the
bank of a tank, which was spotted by him with his stick.
But this was not understood by any of his followers and devotees. At this
time Small pox broke out in the epidemic form throughout the village
called Amirabad in the district of Chittagong. That mysterious disease at
that time the small pox disease were unknown and there were no vaciines
at that time. His devotees and disciples came and informed him about the
outbreak of small pox in an epidemic form the area and requested him
for taking measures for stoppage of this epidemic. On hearing the request
of his disciples and followers Sufi Abu Musa Kalimullah (RA) remarked
“When you are unwilling to welcome guest of Allah in the form of Small
Pox then I myself will welcome the guest sent by Allah on behalf of you
The great Saint Sufi Abu Musa Kalimullah (RA) in an instance as to how
to save his innumerable followers and devotees from impending deaths
by sacrificing his own life absorbing the miseries of small pox on his
own life on absolutely humanitarian ground. This kind of noble sacrifice

is rare indeed in the so called present civilized world, where everyone is
busy to save himself as it would be on the day of final judgment. The
persons who show strict adherence to the dictate of Allah is always
honored with an uncommon power to fulfill their desire after their free
will Musa (A) could meet the beneficent Allah and Nuh (A) and his
follower, his house hold materials and other paraphernalia were saved
from flood by Allah. And in fact Allah delegates some super natural
power to his chosen viceroy in this universe, who by exercise of those
power try to bring back sense and wisdom and make them conscious of
the fact the Almighty Allah can do and undo everything and the path
which lead ashtray should be for saken as the straight path destined to
lead toward heavenly garden for eternal peace should be prudently
chosen for his blessings and reward. Already few pimples of small
appeared on his body and same spread over his entire body within few
days and later on all his limbs were affected with putrefaction due to in
demerable small poxes.
On Tuesday his father sufi Azmatullah (RA) reached amirabad from
Comilla. But the great Saint Sufi Abu Musa Kalimullah (RA) according
to his prediction breathed his last on the 13th of Jilqud after Jumma
prayer and this plunged all his dear and near ones and his innumerable
followers and well wishers into an ocean of sorrow and agony of
Now came the turn of construction of his last house. Three places were
selected for his burial. But his father Sufi Azmatullah (RA) found that
the place which was selected as the residence by Sufi Abu Musa
Kalimullah (RA) himself during his life time, falls within the Zamidari of
Mr. Badiul Alam Chowdhury and so he expressed such desire before the
Zamidar, who was pleased enough to make a Waqf of the said portion of
land for his burial place. All those are due to the profound honesty and
sub-limity of the great Shah Sufi Abu Musa Kalimullah (RA).
Accordingly in the pre-earmarked place the demised body of the Holy
Sain was buried.

We find in the Holy book that “those who have sacrificed themselves on
the way to Allah, are not dead but on the contrary they are living near the
Almighty Allah, even getting their rations and they are happy and
contented with whatever have been bestowed on them omnipotent Allah,
(Surah Al-Imran 4, V-17).
The above verse and noble sayings of the truth of Holy Quran had been
proven to be correct and accurate from age to age and are ever being
recorded that the soul never dies but it is only, transformed into another
form which is known only to Allah, the all powerful and omnipresent
and all pervading. Now like to mention here some stray incidents that
took place after his departure to eternal peace and these will prove that
the soul is imperishable, indestructible and ever-lasting. It has so been
quoted in the Holy Quran that “Allah gives knowledge and power to
whomsoever he likes and whomsoever, He selects”, these persons will
alone have this company and will stay with him in the garden of peace.
And that is why nobody can probably move by the side of the Holy
Mazar Shairf of the immortal soul of Sufi Abu Musa Kalimullah (RA) in
a manner which shows dis-respect to him and if anybody does violate
this instruction, he is destined to meet an accident.
As proverb goes that some jealous and proud so-called Moulana follower
of Ohabi, Selafi and Nazdi alem of Amirahbad spread the scandal that if
Sufi Abu Musa Kalimullah (RA) was a real saint then why he could not
check the small pox on his own, which caused his death. But this
vilification has later on been nullified by the presence of his immortal
soul in the Mazar Sharif.
By the way there is another incident that took place in the Mazar Sharif
of Hazrat Shah Sufi Syed Abu Musa Kalimullah (RA). Maoulana
Masudur Rahman was Mutuwalli of the Mazar sharif. Once Sufi
Dayemullah (RA), son of Sufi Abu Musa Kalimullah (RA) said with
extreme modesty and honor that in order to test the sanctity of the soul of
his father he had gone to the side of Mazar Sharif to bring his father’s
body on Horseback. Immediately through an unseen power the horse

jumped up and I fell down on the earth and got hurt. So, when you have
come here being the heir of the great immortal saint, please be kind
enough to bless me, so that I may be cured of my hurt. Afterwards
having his blessings Moulana Masudur Rahman was cured. Even today
innumerable peoples came here for Ziarat and they are being cured of
diseases and various ailments.
Side by side I cannot but mention another spectacular incident here. On
the western side of the above Mazar Sharif there is another Khanqah
known as Goraingha Sharif. The Sajjada Nashin of that Khanqah is
known as Hazrat Abul Majid (RA) a great sufi saint of that time, (The
First Sufi Saint OF His Eminency Dr. M N Alam) and his fame and
eloquences was known to everyone throughout of the Chittagong district.
So, in order to be acquainted with him, the main writer of this book His
Eminency Dr. Hazrat M N Alam started for the said Khanqah Sharif and
on the 3rd week of March 1976 A.D. when he reached the Mazar Sharif
of Sufi Abu Musa Kalimullah (RA), the driver of the Rickshaw requested
him to get down from the rickshaw. On hearing this His Eminency Dr.
Alam asked the rickshaw driver the reasons of this and came to know
everything. But still he asked the driver to proceed on. At this time the
driver refused to move any further and requested Eminency to hire
another rickshaw. Then Eminency proceeded towards the Mazar Sharif
and completed Fateha and Prayed “Oh Allah You have said those who
have sacrificed their lived on the path of Allah, they are still living”.
Sufi Abu Musa Kalimullah (RA) if you are still living then allow me to
meet the person, who is the real torch bearer of your dynasty or
descendant of a common ancestor, later Eminency proceeded from there
he came to district Dhaka. Since he learned beforehand the details of
Hazrat Shah Amanat Ullah (RA) and that the Sufi Amanat (RA) is
situated at Lakshmibazar in Dhaka and so he made up his mind to visit
and perform Ziarat of the said Mazar Sharif.
On reaching the Khanqah of Laksmibazar he met with Shah Sufi Ahmed
Ullah (RA) who speaks little being a reserved type of religious devotee
and as such he was charmed with his personality. This khanqah was very

dirty but His Eminency Dr. Hazrat Alam along with another over weight
person of the Khanqah cleaned the dirt around the Khanqah. Thereafter
he kept on fasting for a day and saved few chips with which he
purchased some fruits and offered to Sufi AhmedUllah (RA), who was
pleased with him and asked him to go to Azimpur Dayera Sharif.
He walked down all the way up to Azimpur old grave yard and
completed Ziarat of Some Mazar Sharif of Hazrat Dayem (RA) when he
reached the Mosque of Chotto Dayera Sharif and also found that one
Maolana was sleeping by keeping his head over a holy Quran Sharif. On
seeing this he was annoyed and was about turn back.
But at the gate the son of the Imam Maolana Mostaque the Caretaker of
Azimpur Old Grave yard, which belongs to Chotto Dayera Sharif of Sufi
NurUllah Waqf Estate and other 4/5 peoples obstructed him and
provided service. In the meanwhile, the melodious Azan of the prayer of
Isha was heard; so he performed the Isha prayer in the mosque, where he
found Sufi Dayem Ullah (RA) in a separate Zainamaz. Here Saitan tried
to create a sense of hatred in his mind but next moment he could detect
himself and understood in his mind that Shah Sufi Dayemullah (RA) was
a real devotee of Allah.
Up to midnight 1 A.M. discussions of Comings of Hazrat Imam Mahdi
(A) continued and he was charmed with his discussions and took his
meals with him. After dinner Sufi Dayem Ullah (RA) narrated pathetic
tale to how he lost his father in his childhood and remarked whatever
God does is for the God and welfare of mankind.
After three days, Sufi Dayemullah (RA) offered him Tk.Three hundred
to reach his home in Chittagong. He reached his house after a laps of 3
days and on reaching home he came to know about the death of his father
but at the same time he got a letter from Sufi Dayemullah (RA) and the
said letter served as a palliative to his bereave soul and acted tonic to his
damned spirits caused for the bereavement of his father and as early as
possible he came back to Dhaka as a mad man in order to See Sufi
Dayemullah (RA).

The prayer, which was offered at the Mazar Sharif of Sufi Abu Musa
Kalimullah (RA) not only blessed him to meet his cherished pious soul
but also helped him to get the blessings of his renowned son Shah Sufi
Dayemullah (RA). His Eminency was now engaged in social works,
which have reached him to a place, whence he is enjoying the fortunes
and blessings of a great man.
Those, who believed in the existence of Allah and perform benign works
will surely be reward them with the highest place in the gardens of
heaven, under which the sweet river flows for ever and where the good
souls will stay permanently. Behold the rewards of the good workers.
The holiest Quran has depicted in the above verse the merciful qualities
of Allah and really these are to be taken a good head of. In this material
world, which is besets with the contradictory aspersions of greed and
voice, the news narrated in the above verse really gives a sense of
profound happiness and joy.
Eminency feels tempted to raise an episode in order to depict the dept of
solemnity of the Imam of Hazrat Shah Sufi Abu Musa Kalimullah (RA)
Hazrat Dayemullah (RA) at young age, once demanded for some money
from his father. His father Sufi Abu Musa Kalimullah (RA) directed his
son to ask for money from Allah by going to the Mosque instead of
asking from him; Allah is the owner of everything on earth in the infinite
When Hazrat Sufi Dayemullah (RA) prayed for money after performing
salat, he got for Annas (quarter). Another day after prayer he asked
“Gilap” or sweet and through the mercy of Almighty Allah, he got it
after his performance of prayer.
On realizing the great utility and instant return offering prayers, Shah
Sufi Dayemullah (RA), after each Esha Salat goes to “Sejdah” with
extreme sublimity and puts up his demands before Allah who is
omnipotent. In this way he is getting the blessings of his father Sufi Abu
Musa Kalimullah (RA) up till today and thus have been able to raise

himself to a covetable position in society as well as in the Darbar of
In 1977 His Eminency Dr. Hazrat Shah Sufi M N Alam, Chief Khalif of
Chotto Dayera Sharif to commemorate the founder of Azimpur Dayera
Sharif Sufi Syed Mohammad Dayem (RA) as well as in respect of Abu
Musa Kalimullah (RA) had established a most reknown biggest
Orphange “Amirabad Sufiya Dayemiya Muslim Orphange & Senior
Educational Institute, Amirabad Sufiya Aliya Madrasah, along with the
Examination Center, by spending more than 10 crores of Bangladeshi
Taka. The Local chairmen Shah Alam khan also a local leader of Jamat E
Islam with jelousy and hatred started conspiracy against Eminency, but
unfortunately he was killed by bus accident, another Local MP of Jamat
E Islam and influential fanatic leader Shah Jahan Chowdhury had also
tried to create conspiracies against Eminency and accordingly he was
detained by the caretaker Govt. of Fakhruddin Ahmed, Govt. of
Bangladesh, currently still in jail. There are thousands of hypocrites were
punished by Sufi Abu Musa Kalimullah (RA) those who had been trying
to fight against Eminency Dr. Alam’s missionary work for the benefit of
Mankind, they all were punished by Death. In the time of Sufi
Dayemullah (RA), he couldnot succeed to do any single humanitarian
work like establishing Educational Institute because of the environmental
situation, created by the local hypocrites of the region.

Hazrat Shah Sufi Syed Dayemullah (RA)
The great saint of Bangladesh Hazrat Shah Sufi Syed Dayemullah (RA),
was born in 1916 A.D. at Azimpur Chotto Dayera Sharif. His mother
died when he was an infant. His father died in the course of preaching
Islam at village Amirabad, P.S. former Satkania, Zela Lohagara District
of Chittagong, when he was only 11 years old. He was raised and
brought up by his grandfather since his childhood. When he was in the
womb, his grandfather stated, “my grandson is mother Jat Wali” means
saint by birth. Since his childhood he was devoted, humble, pious
patient, intelligent and thoughtful. His grandfather taught him and

brought him up as his pupil. From his boyhood he spend most his time in
worship and other religious & Spiritual functions. As such people of his
family and neighborhood used to say “A day will come when this boy
will achieve perfection in all spheres of life”. By the grace of Almighty
Allah, their prophecy has come to be true. During his boy hood even, the
people irrespective of caste and creed used to come to him to learn
something about Sufism and religion. He met with many unknown saints
during his lifetime, who had refused to disclose their identity.
According to the genealogical order he is the in the 6th generation of the
greatest saint Hazrat Shah Sufi Syed Mohammad Dayem (RA). His
grandfather taught him in such a manner that he has no combination of
parallel. As result he has became very much popular and favorite to all.
He has no cherished man other than his spiritual and religious teacher.
He was very kind, self controlled, pious, generous and shows sympathy
to all. After the death of his grandfather, he became the Mutuwalli of the
waqf estate created by Hazrat Shah Sufi Nurullah (RA) and also
succeeded and ascended the spiritual throne of Chotto Dayera Sharif.
Once he decided to perform Hajj and thereafter to settle at Madina
Monwara permanently near Rowja Sharif of the Holy Prophet. With that
aim and object in mind he left Azimpur and on the way went to the
Mazar Sharif of Khawja Moinuddin Chisti (RA) at Ajmeer in India.
After fasting for three days, he met with Syed Hossain Baksh, a
descendant of Khawja Garib-e-Newaz, who disclosed the advice of the
Khawja Shaheb. He stayed there for a long time and on getting spiritual
advice returned to Dhaka and married Mossammat Saleha Khatun a socalled “Syeda” daughter of A Great Hypocrite Former Chairmen of
Sonar Gaon Thana Area Ahmed Hossain Khondokar. After their 12 years
of marriage, they had no Children because of Saleha Khatun’s
misconduct with Sufi Dayemullah (RA) to conspire to loot properties of
Sufi Nurullah Waqf Estate of Azimpur with the active cooperation of her
notorious hypocrite father Ahmed Hossain Khondokar along with her
brothers. Sufi Dayemullah (RA) and Saleha Khatun had tried to adopt
many children, unfortunate for Saleha Khatun’s character, attitude and

gratitude no children could stay with her but one day Rokeya Begum
had shown up as their own daughter, this matter is still confusing for the
inhabitants of the Azimpur Dayera Sharif. However, details information
about this is available in the Bengali Section of the book. At first, Sayeda
Rokeya Begum was married her father’s cousin brother Erfan Uddin socalled Shah, he was hopeless, homeless, hypocrite and use to drink
regularly, they had three children (Sayeda Nur-E-Sani, Faizi-Mohammad
Ahmedullah, Ata-E-Nur-Anwarullah), they all are like their father’s
characteristics, currently they all are staying illegally inside the Dayera
Sharif and Dayemi Complex projects in Nabinagar. Finally, in April 26th
1982 Rokeya Begum was married to His Eminency Dr. Hazrat M N
Alam to save her life along with her three immoral children, they also
had three more children (Ata-E-Dayem Syed MahmudUllah, Syeda –
Nur-E-Aynin, Faizi Haramayen Syed Khalilullah). It should be
mentioned here that, His Eminency Dr. Hazrat Shah Sufi M N Alam had
abandoned all three of his notorious adopted children along with his own
Chilren Ata-E-Dayem Syed MahmudUllah, Syeda – Nur-E-Aynin for
their misconduct and misbehave as well as ill motive to destroy the
NurUllah Waqf Estate properties in reference Romna Police Station of
DMP Dhaka GD# 1321 dated April 17th, 2009 Romna PS GD# 135 dated
Nov 4th, 2009. There are also several civil and criminal case has been
pending at the High Court, District Judge Court Dhaka for immediate
hearing. Detailed information is available in the Bengali section of this
book. His Eminency Dr. Alam was very much pleased to designate his
noble son Faizi Haramayen Syed Khalilullah as acting custodian, acting
Motowalli and acting chairmen of Dayemi Complex Bangladesh effect
March 2nd,2010 in reference www.DayemicomplexBangladesh.org along
with Khalifs of Azimpur Chotto Dayera Sharif & UN Representatives of
DCB Prof. Dr. A. K. M. Shamimul Hassan, Principle Dr. Abdul Awual
and A.T.M. GiasUddin Al-Azad of Bangladesh along with Mr. Rafiq
Ahmed of USA.
To the best of our knowledge there is no saint like Sufi Dayemullah (RA)
in the sub-continent. He has devoted his life towards humanitarian,
philanthropic and charitable works, with the head office at Azimpur,

Dhaka, Bangladesh. By the active cooperation, help and assistance of
Sufi Dayemullah’s Chief Khalif His Eminency Dr. Hazrat M N Alam
Since December 1976, Sufi Dayemullah (RA) had founded and
established a number of schools, colleges, Madrasahs and Orphanages in
every nock and corner of Bangladesh. For the purpose of proper
management administration and smooth running of the works of the
above mentioned organizations Sufi Dayemullah (RA) also had
established “Dayemi Complex Bangladesh” in 1982 registered with the
Govt. of Bangladesh in the time of President Ershad, with direct help and
cooperation by His Eminency Dr. Hazrat Shah Sufi M N Alam. He also
provided any financial help to these institutions, which were not
established by him personally or through the aforesaid Dayemi Complex.
It maybe mentioned here that, because of Sufi Dayemullah’s (RA)
notorious wife along with her family, Sufi Dayemullah (RA) could not
expand any of his institutions and organizations till His Eminency Dr.
Alam’s arrival in the year 1976. The detailed information of above is
provided in the Bengali section of the Book.
Without parents from childhood, Sufi Dayemullah had to win very deep
obstacles and thus won confidence over Allah which has turned himself
into an dignified man of a touch of stone. He always engaged his
personality to attain the Godly power of knowledge with his honest
prayer, and practices.
On the way of his devotion he travelled the whole sub-continent and the
Muslim Region of the World because of His Eminency Dr. Alam the
Chief Khalif of Azimpur Dayera Sharif and Current Chairmen of Dayemi
Complex Bangladesh They performed the Ziarat of the Holy Mazar
Sharif of the great devotees of Allah, Hazrat Mohiuddin Abdul Qadir
Jilani (RA) of Baghdad, Hazrat Garib-e-Newaz Khawaja Moinuddin
Chisti (RA), Hazrat Nizamuddin Awlia (RA), Hazrat Bakhtiar Kaki
(RA), Hazrat Munaem Khasru (RA) of Patna, and so many other shrines
of noble saints and lastly he was honored more than 6 times by Allah
with the opportunity of performing Hajj and thus were allowed to visit

the Holy Pilgrimages including the divine Rawja Mubarak of great
prophet Hazrat Mohammad (SM).
A remarkable dream was expressed by Sufi Dayemullah (RA) on his last
pilgrimage before reaching his eternal rest. In Holy City Madinah at 3:00
AM in the morning Sufi Dayemullah (RA) stated, “The Key of the Holy
Mosque Mosjidul-Haramayen of Makkah-tul-Mokkarrama will be in the
hand of his Chief Khalif His Eminency Dr. Alam”, and he repeatedly
shouted, “Allah Hu-Akbar”(Allah is Great) three times as he shared this
with his Chief Khalif His Eminency Dr. Alam and later accompanied
with him and visited the Great Prophet’s Dome at Madinah also shared
several spiritual thoughts.
Due to his firm and constat confidence and prayer he got the opportunity
of meeting his eternal father and his grandfather which is nothing but the
apocalyptical nature of presentation and blessings on behalf of Allah
through his angels and it is all spiritual good news for the future
generation engaged in studies of the truth and superior knowledge.
As government recognized Unani Hakim he has established an Unani
Dawakhana and registered by His Eminency Dr. Alam as desired by Sufi
Dayemullah (RA) with the Joint-Stock company government of
Bangladesh in 1983. With the combination of divine knowledge the
angelic presentation due to his blessing the medicines manufactured and
prescribed by him for gastric ulcer, heart disease, sexual damage,
nervous disability and other chronic and painful diseases has been cured
by him since a longtime. For this reputation a large number patients are
regularly visiting for medicines. It may be mentioned here that, the
alternate medicine of Sufi Dayemullah (RA) had been received by his
forefathers since 700 years ago, detailed information is the Bengali
section of this book.
The money thus earned by him is used fully for the rehabilitation of
distressed man and for the orphans education. The special aim of
education for the orphans is to grow them into true Muslim/true human
being with self reliant economic and spiritual life. He also introduced,

extensively the technical and vocational training with the Islamic
His attention and hospitality to the guest is really gives holy lesson of
noble quality of brother hood which one is the only media or scientific
simple process of communication with each other amongst the mankind.
So Hazrat Shah Sufi Dayemullah (RA) with his Dayemi Complex is not
only men but an holy and noble institution too. He was by born a true
mixture of spiritual and divine contemplation with an active life which is
directed by Hazrat Mohammad Mostafa (SM) as a true path of salvation
of life. Because of such a quality, he was able to capture His Eminency
Dr. Alam by his side for last 35 years.
From his own built mosque of Chotto Dayera Sharif religious and
spiritual leader the Hazrat Shah Sufi Dayemullah (RA) used to submit
his regular prayer along with the practice of All four Sufi Orders to
Almighty Allah and provided knowledge from his divine store house of
knowledge and delivered the heavenly advises for the welfare of
His mission was to attain the peace in the World, which is purely based
on Mutual love and understanding, goodwill and respect for each other
and to attain the purity of soul for pure work on the light of basic
teaching of Holy Quran.
In his programs of world environmental development he had presented
his untiring efforts and labor with full of his knowledge for the
educational moral and spiritual development with an aim of building
Altogether Hazrat Shah Sufi Dayemullah (RA) and his Dayemi Complex
Bangladesh is a modern mission and symbol of successful salat (Life)
and has already taken an place in the forum of world congress for its
virtuous action and dedication with extensive participation in the
different international remarkable events of the World.

In Shah Allah his good deeds and services for humanity will remain
permanently up to the last day of world and after words.
The list of the institutions are given below is directly established and
administered by His Eminency Dr. Alam as Sufi Dayemullah (RA)
desired in his lifetime. His Eminency Dr. Alam also financed and
advised several services in the educational assistance program of Dayemi
Complex Bangladesh.
Imam Gazzali College (Inter-mediate standard) with examination
center situated at Rawgan, Chittagong
Kamel Madrasah
Amirabad Sufia Alia Madrasah
Degree level self-reliant religious institution with technical education
Alam Shah Para Alia Madrasah, Degree Standard Religious
20 Jame Mosque in many different part of Bangladesh specially
in Dhaka, Comilla, Chittagong
Madrasah (Islamic Educational Institute)
97 Fur Kania and Hafizia Madrasah (Primary religious education center)
Established in Dhaka, Comilla, and Chittagong Rural Areas.
7 Orphanages is entirely established, controlled, and managed directly
under the noble supervision of Dayemi Complex Bangladesh and another
8 Orphanages is administered extensively with material help , finance
and advisory services.

Dayemi Complex Bangladesh is maintaining more
than three thousand orphan students for their
academic qualification including vocational and
religious education with an aim to establish them in
the society with the help of by Bangladesh and foreign
and local N.G.Os.


Forwarding Poem
By Late Jillul Hoque, Advocate of Bangladesh Supreme Court of
Boro Dayera Sharif
The great Syed Bakhtiar Mahi-sawar
The descendant of Hazrat Murtaza Ali
Came to Bengal, at Sayedpur Valley,
And preached Islam and divine power,
Latter the saint left Bengal for Baghdad,
Leaving “Jahan” his son, in Malaysia,
And in Bengal his Youngest son “Zia”
Assingning them spiritual sanad
‘Ashraf’ the son, ‘Akbar’ the grand son,
And ‘Asgar’ and ‘Amin’, the next generations
Of Zia, the upholder of Mahisawarite Institution,
Elevating the mind and heart of the nation
‘Amin’ and his predecessors all find eternal peace,
In the Holy land while in Pillgrimage,
‘Walesuddin’, ‘Hayat’ ; Dost Mohammad’ in Khaira village,
Except ‘Dayem’ youngest of Amin Find their resting place,
‘Dayem’ Moved for years together, to and for,
In search of the Divine light and power,
Attained by his grand ancestor the Mahi-Sawar,
Around ‘Amanat’ and ‘Munem Khasru’
‘Dayem’ turned the jungle of Dhaka,
With the sacred touch of his spiritual power,
Into a center of learning for the upper and lower,
Under the Canopy of the ‘Baro’ and ‘Choto Dayera’,
Raushan Ali, the blessed son-in-law and taught,
Of the great saint ‘Sayed Mohammad Dayem’
Glorified with the Spiritual emblem,
Ahmadullah and Laqiutullah, son of the saint
Ahmadullah placed his sons in ‘Choto Dayera’


For Raushan Ali had no son or daughter
To succeed him and to look after,
The duty of exalted ‘seat’ of the era
The powerful seat of this great center,
Succeeded by reverned Dayemullah,
And his ‘Dayemi Complex’ dedicated to omnipotent Allah,
For Service to humanity and the learner
Of the three sons of the illustrious Laqiutullah,
Safiullah left for Shahjadpur of Pabna,
And established there a great ‘Dayera’
Leaving behind Waliullah and Hafizullah
The two seats of ‘Baro Dayera’ created
By two saints of very high order,
Like Waliullah and Hafizullah, who render
Services to the cause of Islam unestimated
The name of ‘Baro Dayera Sharif’ and its story,
Rest with Sufi Faziullah, descendant of Waliullah,
And the humble Zillul Hoque the descendant of Hafizullah
The above poem’s writer Advocate Zillul Hoque of Supreme Court,
former acting President of Bangladesh BAR association, former legal
advisor of Dayemi complex Bangladesh, he was a hypocrite person
regarding ignorance towards all the conspiracies made by Saleha Khatun
and brothers as well as her associates. A international cheater Deen
Greenburgh a fanatic Jewish converted So-called Muslim, took a
opportunity to lead the prayer in presence of another hypocrite
Bangladesh Government of BNP’s State Minister for religious affairs
misused his authority to worship So-called Deen Greenburgh as well as
Rokeya Begum’s illegal activities. But Mr. Zillul Hoque did not take any
action against them because of that ignorance he was punished with
death within seven days, later this was acknowledged by his associate
Advocate Abdur Rouf of Supreme Court.


Press Release by World Spiritual
Assembly of New York
Summary of Biography Of His Eminency Dr. Hazrat
Shah Sufi Mohammed Nurul Alam

Dated: April 15th, 2010, WSA United Nations Office New York

His Eminency Dr. Sheik Shah Sufi
Mohammed Nurul Alam, religious
and spiritual leader of The Muslim
Sunni, 43rd spiritual successor from
the Prophet of Islam, President of
World Spiritual Assembly, NY, USA,
Custodian and Chief Khalifa of 700year old Sufi Dynasty, the Holy
Dayera Sharif, Dhaka, Bangladesh,
World Peace Envoy, United Nations
NGO Permanent Representative, Founder of Seven International
Orphanages in Bangladesh, Founder, World Human Rights Service
Council, NY, USA, Founder, Secretary-General International
Organization for World Peace, Disarmament, Development and
Human Rights, New York USA Founder President, World Spiritual
Institute, NY, USA, President and Chief of the Mission World Human
Rights Service Council, New York, USA, Founding Member of London
Diplomatic Academy and its United Nations Representative, NY
Honorary professor, European University Madrid, Spain, and Iowa,
USA and Chancellor, European Union University, Iowa, USA,
Member of Advisory Council of Ansted University in Malaysia, VicePresident, CODE International, Madrid, Spain. Pioneer Spokesman
and scholar researcher of "The Millennium Prophecy Heralds a
Golden Age, chief coordinator Imam-Mahedi (SM), World Peace

Mission, founder U.N Peace Messenger Organization, three times
designated for the Nobel peace Prize between 1989 and 2000,
designated first Ambassador Extraordinary and Plenipotentiary, and
Permanent Representative of The Conch Republic to the United
Nations and designated special representative of President of The
Anjouan Islamic Republic to the United Nations June 2001 to
December 2001. His Eminency Dr. M N Alam is Honorable Minister
Plenipotentiary to UN of the International States Parliament for Safety
& Peace since 2001. In January 16, 2001 His Eminency Dr. Alam
awarded by Ansted University British Virgin Island, United Kingdom.
He has been awarded for the following prestigious recognition: 1.
International Academy of Culture and Political Science Doctor of
Philosophy in Political Sciences 2. International Association of
Educators for World Peace Diploma DHonnaur. 3. Institute of
International Affairs Certificate of Honor. 4. Institutes for
International Relations and Intercultural Studies Diploma in
International Relations. 5. World Peace Academy Academician. 6.
Center Cultural Copt Orthodox Academic Doctor. His Eminency also
appointed as Chairman Department of Comparative Religion Albert
Schweitzer International University, Switzerland since December 4,
2000. In November 11, 2002 His Eminency has been awarded as
commander of World order Peace The Medal of The World Order
Science-Education-Culture by the European Academy of Information
along with UN Secretary-General His Excellency Dr. Kofi Annan in
Madrid, Spain.
His Eminency Dr. Alam is the World Peace Envoy and Founder
Director General of the Dayemi Complex Bangladesh (DCB),
established in 1969, and its Permanent representative to the United
Nations since 1982. He is also the founder President of the World
Spiritual Assembly (WSA), New York, established in 1990. In addition
to all of these organizations, His Eminency is the founder and
Secretary General of Bangladesh United Nations Association (BUNA),
established in Dhaka, 1972.
H.E. Mohammed Nurul Alam, son of the late Mohammed Sirajul
Islam, was born on February 28, 1953, at Mirsarai, Chittagong,
Bangladesh and has been a social, religious and humanitarian worker
since boyhood. Born in a respected Muslim religious family and gifted

with a unique organizing ability, he has been a voluntary social worker
all his life. He has developed an aptitude for universal humanism.
Through religious and spiritual capacity, His Eminency Shah Sufi
Mohammed Nurul Alam became the spiritual successor of the Dayemi
Sufi Dynasty Since 1977 and received his spiritual training from His
Holiness Sheik Shah Sufi Syed Dayemullah (R.A.), the religious and
spiritual leader and the Master of the Four Sufi Orders, trained
H.E.M.N. Alam in spiritual and religious practices for Fifteen years.
During his pilgrimage to Makkha in 1987, His Holiness Sheik Shah
Sufi Sayed Dayemullah (R), the 42nd direct descendant and spiritual
successor to The Holy Prophet of Islam Hazrat Mohammed (SM),
bestowed 43rd spiritual Successor ship upon H.E. Shah Sufi
Mohammed Nurul Alam. He also designated H.E.M.N. Alam as
Official Chief Khalifa and custodian of Dayera Sharif, a Sufi
Institution and dynasty originated from the Holy Prophet of Islam
Mohammed (SM) and followed by his worthy followers. After passing
away of Shah Sufi Syed Dayemullah (R.A.) in 1995, His Eminency
Mohammed Nurul Alam has become the custodian of the seven
hundred years old Holy Dayera Sharif Sufi Dynasty. He is also
rendering social welfare, humanitarian and voluntary services already
started by H.H. Mahisawar (R.A.), one of the direct descendants of the
Holy Prophet of Islam who lived his life for the cause of humanity
seven hundred years ago in South East Asia, especially in India ,
Bangladesh, Mynamar, Thailand, Singapore and Malaysia.
His Eminency S.S.M.N.Alam, in serving the cause of neglected
humanity, looks after more than 100 educational institutions including
high schools, colleges, vocational training centers, madrashas,
mosques, as well 15 orphanages housing several hundred parentless
children in Bangladesh. His Eminency M.N.Alam has served asthe
Managing Director of Dayemi Pharmaceutical Laboratory, Joint
Motawalli of Sufi Nurullah WAQF Estate since 1987. He is also the
Founder-Chairman of the Bangladesh Youth Hostel Association. He
has been an Executive Member of the International Association for
Religious Freedom (IARF) Oxford, England and an executive member
of the IARF South Asia Coordinating Committee India until 1997.
During His Eminency's leadership, the IARF was granted consultative
status with the U.N Economic and Social Council (ESOSOC).
Currently, he is the President of the IARF Bangladesh Chapter.

Mr.Alam is the only representative of the Muslim world who attends,
on behalf of The Dayemi Complex Bangladesh, the World Peace
Congress, organized by IARF since between 1982 to 1987.
During his lifelong work toward peace and human rights, he has been
associated with various national and international organizations
rendering valuable services for the welfare of mankind. In December
1998 on the day of the observance of 50th Anniversary of the Universal
Declaration of Human Rights, he was designated As Secretary-General
and Chief of mission of the World Human Rights Service Council, New
York, for the support of mankind and refugees. US President Bill
Clinton and U.N. Secretary-General Kofi Annan are some of the
distinguished personalities of the World who have acknowledged this
humanitarian effort in 1999. In the same year, His Eminency becomes
a Founder Member of the Diplomatic Council of the London
Diplomatic Academy, UK.
Since 1982 H.E. Mohammed Nurul Alam has been acting as the
permanent representative of the Dayemi Complex Bangladesh to the
United Nations in New York, Vienna, Geneva and five Regional
Economic Commission offices in Thailand, Ethiopia, Switzerland, Iraq
and Chile. Under H.E.M.N. Alams leadership, the Dayemi Complex
Bangladesh acquired consultative status with the Economic and Social
Council (ECOSOC) of the United Nations as well as associate status
with the Department of Public Information (DPI), and UNICEF. Also
the Dayemi Complex, Bangladesh, while working towards peace in the
Middle East since 1982, has been given Associate Status with the
Palestinian Rights Division of the United Nations. H.E.M.N. Alam has
coordinated many international conferences in support of the United
Nations in Dhaka, Bangladesh and worldwide from the office in New
York. He also visited the Holy Al-Aqsa Mosque in Jerusalem and
risked his life to negotiate peace between the Palestinian and Israeli
authorities. This peace initiative included an eleven-point peace
proposal for Palestinian and Israeli authorities, which was adopted in
the International Peace Conference held in Dhaka under the auspices
of the Dayemi Complex Bangladesh and authorized by the United
Nations General Assembly. The Peace proposal has been
acknowledged by the Secretary-General of The United Nations as well
by President Ronald Regan, Mr.Mikhail Gorbachev, Her Majesty
Queen Elizabeth II, the Chief Imam of the Holy Kaba in Makkah, the

Chief Justice of Saudi Arabia and other Heads of State. For these and
other services and for contribution towards world peace, the SecretaryGeneral of the United Nations designated the Dayemi Complex,
Bangladesh as The United Nations Peace Messenger Organization in
His Eminency Dr. Alam has visited Soviet Union in 1986 by the special
invitation of Mr. Mikhail Gorbachev to attended the International
peace conference at BAKU as speaker His Eminency predicted The all
Muslim states and territories should be free and independent from
Soviet Union.
H.E.M.N. Alam organizes yearly seminars on behalf of the Dayemi
Complex Bangladesh and World Spiritual Assembly to confer religious
and peace awards on distinguished personalities for their outstanding
contributions in various fields of humanitarian, social and religious
services. In the service of the world peace, H.E.S.S.M.N. Alam has
undertaken a research project on the subject of peace, progress,
welfare and justice. This study includes an analysis of the prophecy of
the emergence of the Great Imam Mehdi (SM). This research indicates
that He will bring universal peace and a lasting enlightenment for
humanity in about the year 2002. In a letter to Field Marshall
Mohammad Ayub Khan, then President of Pakistan, His Eminency
had predicted in 1968, that Bangladesh is sitting on a bed of vast
mineral resources and natural gas. Recently in 2001, US technical
experts have identified eighteen locations of oil and natural gas in
Bangladesh, verifying His Eminency’s earlier prediction. Negotiations
are continuing presently between the governments of Bangladesh and
the US to excavate and retrieve the newly discovered mineral
In 1991, while President Bill Clinton was Governor of Arkansas, His
Eminency had predicted that he Mr. Clinton will be elected President
of the United States for two terms and will not be facing impeachment
in relation to the Monica Lewinsky affair. Additionally, He had also
predicted that George W. Bush will be elected 43rd president of the US
and he will remain in office for two terms. The Mayor of Little Rock,
Arkansas had conferred on him its honorary citizenship, and made him
its honorary Ambassador. Since 1977, His Eminency Dr. M. N. Alam’s
Predictions are 100% Confirm for the World Leaders, the Predictions
for Bill Clinton, George W. Bush, and finally in the history of the USA

first African American, Barack Hussein Obama became the 44th
President of The United States of America. His Eminency Dr. M N
Alam even predicted African American Senator Barrack Hussein
Obama would win the Nomination for the Presidential Candidacy over
Hillary Clinton and after the Presidential Oath Senator Hillary Clinton
would work under him
H.E.M.N. Alam has traveled extensively in the interest of world peace,
visited more than 186 countries including Israel and, South Africa and
has attended over 700 conferences, seminars and congresses where he
presented his Thesis "The Millennium Prophecy Heralding a Golden
Age". Many influential leaders such as former U.S Presidents Bill
Clinton and G. W. Bush and the U.N. Secretary General Dr. Kofi A.
Annan have acknowledged the Millennium Prophecy. The Secretary
General has recommended His Eminency to forward the Millennium
Prophecy Statement to the permanent US representative to the U.N. for
discussion to bring it to include it in the agenda of the U.N. Security
Council and U.N. General Assembly. Accordingly, His Eminency has
submitted the Prophecy to the White House, Washington, D.C. as well
as to the President, U.N. General Assembly andU.N. Security Council.
His Eminency has presented the Millennium Prophecy at the
Parliament of World Religions in Cape Town in December, 1999 and
at the Millennium forum of the U.N. on May, 2000 and also at
hundreds of conferences worldwide over twenty years. Many of the
facts in the prophecy are beginning to be realized. The London
Diplomatic Academy in its February edition highlighted
the Millennium Prophecy statement. Professor Dr. Alfonso Roldan
More, President of the European Union University in Madrid, Spain
has included the Millennium Prophecy Herald a Golden Age in the
University's curriculum for the Theology department. His Eminency's
associate Dr. Amarjit Singh Anand and Dr. Ashoka Banerjee Paul is
preparing, editing and compiling the Millennium Prophecy Thesis with
the cooperation of Dr. Richard T. Jordan. This will be submitted to the
European University of Madrid, Spain, Iowa, USA and also to the
Ansted University of Malaysia, Damascus University of Syria, Al Azhar
University of Cairo, Egypt, King Abdul Aziz University of Makkha,
Saudi Arabia, U.N. World Peace University, Costa Rica and U.N.
University Tokyo, Japan for the Millennium Thesis' round-table

The International Organization for World Peace, Disarmament,
Development and Human Rights nominated His Eminency S.S.M.N.
Alam, who has devoted his life to the cause of world peace, as a
candidate for the Nobel Peace Prize in 1993. In 1996 by the World
Spiritual Assembly, New York, designated him as a candidate for the
Nobel Peace Price and also the World Human Rights Service council
jointly with the friends of United Nations Organizations, U.N. Office,
New York, USA designated his name for the 2000 Nobel Peace Prize.
Finally, in 1st February 2010 World Human Rights Service Council,
UN Office New York USA had designated his name as Pioneer Spokes
of Millennium Prophecy Herald A Golden Age.
The World Spiritual Assembly and its international forum held in the
New York City in July 1989 have conferred three honorary Ph. D.
degrees (Doctor of Comparative Religion, Doctor of Divinity and
Doctor of Philosophy in Spirituality) upon H.E. Nurul Alam. European
Union University Iowa, USA and Ansted University, British Virgin
Island, United Kingdom, Malaysia have conferred Honorary Ph. D.
Degree Dr. in Philosophy and Spirituality to H.E. Nurul Alam in July
2000. His Eminency has received more than twenty-five honorary
Ph.D. degrees from very respected educational institutions around the
The American Biographical Institute awarded him with the
International Culture Diploma of Honor, and designed His Eminency
Dr. Mohammad Nurul Alam as lifetime Deputy Governor. This
organization also listed him in 5000 Personalities of the World 5th
edition and on the International Directory of Distinguished
Leadership. The Order of International Ambassador, and the
Presidential Seal of Honor are also among the numerous recognitions
awarded for his lifetime achievements. He is also listed in Who's Who
in the World - 11th Edition, in 1993 and 17th Edition of Millennium
Edition dated January 2000, and also is listed Who's Who in the East,
Millennium Edition, 1999, a publication of Marquis Who's Who in the
World, USA, International Who's Who Intellectuals - 12th edition and
was named "Man of the 20th Century". His Eminency was awarded
with the 20th Century Award for Achievement for his outstanding
contribution towards world peace through the Millennium Prophecy by
the International Biographical Center, Cambridge, England. He is also
listed in the 1000 Leaders of World Influence 9th Edition, an American

Biographical Institute publication which includes a summary of The
Millennium Prophecy. H.E.S.S.M.N. Alam also appears of the 10th
edition of 500 Leader of Influence of the World. This book also
provides detailed information on the Millennium Prophecy.
Dr. Sheik Shah Sufi Mohammad Nurul Alam has been designated by
the competent authority of the Conch Republic as First Ambassador
to the U.N. in August 2000 and heads the diplomatic mission in New
York City for recognition of the Conch Republic and designated
special representative of President of The Anjouan Islamic Republic to
the United Nations June 2001 to December 2001. His Eminency Dr. M
N Alam is Honorable Minister Plenipotentiary to UN of the
International States Parliament for Safety & Peace since 2006. His
Eminency has been awarded The Medal of The World Order ScienceEducation-Culture by the European Academy of Information as
commander of World Peace. He also has been designated full time
Professor of European Academy of Information on March 12, 2002, in
the World Conference Madrid, Spain.
His Eminency Dr. Hazrat M N Alam a Religious & Spiritual Leader,
Philosopher, Historian, an International Diplomat Since 1985 at the
United Nations, as well as researcher of Millennium Prophecy, Pioneer
Spokesmen and writer of several books as follows “The Encyclopedia
of Prophets & The Rulers of the Islamic World”, “The Millennium
Prophecy Statement, Herald a Golden Age”, “Modern Prophet Dr.
Alam’s Prediction for Peace & Destruction”, “World Heritage &
Records of Sufism” & “The Christian King Ashama (Negush) of
Ethiopia”. There are several book’s manuscript is under process of
publish. Eminency’s humble designated associates Mr. Abu Billah
Mohammad Gias Uddin Al-Azad, Mufti Dr. Sheikh Mohammad
Ebrahim, Chief Imam of Historic Azimpur Chotto Dayera Sharif
Shahi-Jam-E-Mosque, Mr. Rafiq Ahmed and Ms. Kalima AbdulQuddus/Lewis, executive assistant to His Eminency Dr. Alam along
with Dr. Meskerm Melaku of Ethiopia Gift of King Negush Family.
A Conspiracy in Dayera Sharif led by So-called “Syeda” Saleha
Khatun Along with Jewish converted Muslim
So-called Deen Mohammad or known as Deen Greenburgh
Hazrat Shah Sufi DayemUllah had abandoned his wife Saleha Khatun
in 1980 because of her immoral activities as well as ill-motive to
plunder all Nurullah Waqf State properties. With that egotistic

mentality So-called Sayeda “Saleha Khatun”, had been making all the
conspiracies to loot the Sufi Nurullah Waqf State property for their
personal use along with her brother waliul Hoque Khondokar former
accountant gen. of Bangladesh, Haji Ofa-ul Hoque Khondokar,
Shefaul Hoque Khondokar (Chief Architect of all conspiracy inside the
Dayera Sharif & He Passed away recently by the punishment of
Almighty Allah), Tahera Khondokar, Jamshed Sanead Chowdhury,
along with Sayed Dayem Ullah (RA)’s step brother Sayed Basharut
Ullah and cousin brother Sayed Nur Ullah. The abovementioned
inhuman personalities had been working with So-called “Sayeda”
Saleha Khatun to destroy the backbone of Dayera Sharif and to loot
anything and everything of Nurullah Waqf State properties and
Dayemi complex Bangladesh Orphanage projects for their personal
His Eminency could not work in between all of the conspiracies of
Saleha Khatun and her associates and because of that Eminency
bestowed his successor ship to his Son Faize Harmayen KhalilUllah as
religious & Spiritual leader also as a acting Custodian (May Allah
bless him).
His Eminency Dr. M.N. Alam was kind to be married with Sayeda
Rokeya Begum Daughter of Sheikh Dayemullah, with her three
children at the time of Sufi DayemUllah in 1982. But unfortunately
Eminency Dr. M N Alam had to declare her abandoned on March 1st,
2010 because of her conspiracy against Eminency, which was
organized by her own mother Saleha Khatun along Deen Greenburgh.
In reference letter #0786 dated March 1st, 2010 to the Secretary
Ministry of Home Affairs Govt. of Bangladesh as well as to additional
IGP (Inspector General of Police) Govt. of Bangladesh CID. Please
read the Bengali section in the part of Gulshan-E-Awlia and
Bangladesh Government Gazet (1st & 2nd part of World Heritage &
Record of Sufism) “Report of CID Department of Govt. of Bangladesh
& Justice Habibur Rahman Khan, Bangladesh Supreme Court, Joint
Secretary Fozlur Rahman Khan Ministry of Education, along with
Chairmen Prof. Motiur Rahman of Bangladesh Madrasha Education
Eminency has three adopted children thru his marriage with Sayeda
Rokeya Begum Adopted Two son Faizi Mohammadi Ahmadullah , AtaE-Nur Anwarullah, one adopted daughter Sayeda Noor-e-Sani

(Children of Erfan Uddin). He has two daughters, Miss Sayeda Noor E
Iynin, Sayeda Samiha Anjum and four sons, Ata E Dayem Sayed
Mahmudullah, Faize Hermain Sayed Khalilullah (Bestowed successor
ship on March 2nd 2009 by His Eminency Dr. M N Alam & Acting
Custodian of Dayera Sharif), Mohiuddin Mohammad Alam, Hazrat
Nur M. Alam.
Eminency’s Adopted Two son Faizi Mohammadi Ahmadullah , Ata-ENur Anwarullah, one adopted daughter Sayeda Noor-e-Sani (Children
of Erfan Uddin), Please note all adopted sons and daughter also been
abandoned because of their misbehave, misconduct and for laundering
millions of taka & properties Nurullah Waqf State and Dayemi
complex Bangladesh Orphanage projects by the active cooperation of
Saleha Khatun & Deen Greenburg. Several cases had been started
against them at the court of Law.
Eminency was compelled to declare his daughter Sayeda Noor-EAynin along with his son Ata-E-Dayem Mahmudullah, For their gross
misconduct, So in the month of Ramadan of 2008, he has declared
them as abandoned children who tried to destroy the image and dignity
of his Eminency and made the conspiracy with the enemy of Islam, the
so called Din Mohammad Abdullah (Din Greenbargh, a Jew) who
migrated from Germany to US who was wanted by Bangladesh police
and American intelligence. There are several cases against Din
Greenbargh and his gangsters. The details and information will come
in the press release along with both of their pictures. This information
has been reviewed on March 31st of 2010 in New York, USA with
immediate effect for a public announcement. This dangerous person,
enemy of Islam, should be carved down for his immoral activities by
the law of the land. All concerns are requested, they should not
cooperate with Eminency’s abandoned children for any reason.
A point should be noted and this point should be an example for those
inhuman characteristics that worked or working directly or indirectly
against the Awlias and their true representatives (Almighty Allah
directly declares war against them). Mrs. Sayeda Rokeya Begum was
an individual who was under the war with Allah accordingly for
following the footsteps to work and illegally support her Mother Saleha
Khatun as well as misguided by her immoral children like (Faizi
Mohammadi Ahmadullah & Ata-e-Nur AnawarUllah & Noor E Sani,
along with Mahmud & Aynin). Because of her notorious activities to

support illegal gratification for her family members, she was punished
by Allah to be dying a horrible death thru Fire inside the Holy Dayera
Sharif in her Own Kitchen. Eminency has warned her several times to
rectify herself but unfortunately she never listened. The Holy Dayera
Sharif had been established since 200 years ago by the 700 years old
Sufi Dynasty, Eminency sacrificed his 35 years life inside the Dayera
Sharif to establish more than 100 Educational Institute under the
project of Dayemi Complex Bangladesh, as a gift from Hazrat Shah
Sufi Amanat Ullah (RA) a great sufi saint of the world from
Chittagong, Bangladesh. Eminency had worked 22 hours last 34 years
for the benefit of Dayera Sharif to spread the spiritual heritage of 700
years old Sufi Dynasty, but Eminency’s outcomes were always being
interrupted by the devil Saleha Khatun (Abandoned wife of Sufi
DayemUllah (RA) along with active cooperation of so-called converted
Muslim Deen Greenburgh Abdullah of USA. Her conspiracies were
also led by the following inhuman characters, they all are under the
accusation of Bangladesh Supreme court Writ petition# 1875/2003
reviewed on 2009 (A Demand of Justice notice had been established by
the contempt of court writ petition of October 2009 by Advocate Dr.
Aminul Hoque of Bangladesh Supreme Court):
Noman Chowdhury (Bastard son of Late Osman Chowdhury),
Motahar Shorkar, Kabir Ahmed, Jamir Hossain, Moulubi Enamul
Hoque Qutubi, Moulubi Hannan, Nurul Islam of Ibrahim Pur, PS
Nabi Nagar district B-Baria, Monir Ahmed ( Known as Moinna Chora
of Shat Baria Chittagong), Prostitute Nargis Sultana of Munshigonj,
Nurul Islam Munna of Suqrabad, Dhaka, Syed Nurullah & Syed
Basharul Ullah, Nobo-Bikrom Tripura additional IGP of Police Police
HQ Dhaka, additional DIG of Police Mokbul Hussain Bhuiya, Former
OC Golam Rahman of Lalbagh P.S., SI Sajjad Hossain of DMP
Dhaka, Inspector Fazlul Hoque of DC DB, SI Shafiqul Islam, SI
Kamal Hossain, SI Alamgir Hossain, SI Abdul Qaiyum, SI Kala
Chand Ghosh, SI Kazi Habib of CID, Enamul Hoque Shomrat, Sagar
Psalms, Shah Alom (All the individuals are wanted by Romna Police
Station DMP Dhaka, Bangladesh under the complain of Eminency Dr.
M N Alam on October 4th, 2009.) Investigation Officer of this case is SI
Jafor Ali.
Finally Mrs. Rokeya Begum was convinced and mislead by her devil
mother and misbehaved several times with His Eminency Dr. Alam.

On March 3rd, 2010 His Eminency Dr. Alam was compelled to leave
Bangladesh to USA. Before leaving Dayera Sharif Eminency
bestowed his successorship to his Youngest Son Hazrat Sayed
Faeyeze Harmayen KhalilUllah as deputy custodian and acting
Motowalli of Sufi Nurullah Waqf State 42/2 Azimpur Road Dhaka
Bangladesh with immediate effect.
It Should be noted that, Mrs. Sayeda Rokeya Begum had passed way
after getting caught by fire in her own kitchen on March 7th, 2010.
The accident of fire did not just happened it was her punishment
according to her misconduct with her humble husband His
Eminency Dr. Alam thru many conspiracies of her own notorious
mother so-called Sayeda Saleha Khatun (Abadoned wife Hazrat
Sayed Sufi Dayemullah RA) as well as her immoral son
Fayeze Mohammadi Ahmadullah, Ata-e-Dayem Mahmud Ullah along
with her immoral daughter Noor-E- Sani and Aynin.
Please note that, One of fellow Jewish follower from Germany and
migrated US citizen “Din Greenberg”, He became a so-called Muslim
by His Eminency (In the time Sheikh DayemUllah 1992). But he has
been looting Millions of Taka as charity by asking as donation for the
Dayemi Complex Bangladesh Projects from various charitable
Organizations. On July 1994 in the present of Sufi Dayemullah (RA),
Eminency expelled the notorious cheater Deen Greenburgh from
Dayera Sharif. Later, he was escaped from Bangladesh and managed
to enter USA but there were several case filed against him at the court
of New York State. After knowing about his charge he escaped from
New York as well to Chicago, Illinois and still selling the name of
Dayera Sharif & Dayemi Complex Bangladesh. Finally he had tried to
misguide Mrs. Rokeya Begum and already misguided her immoral
children, Fayeze Mohammadi Ahmadullah, Ata-e-Dayem Mahmud
Ullah along with her immoral daughter Noor-E- Sani and Aynin
all are under his long term conspiracy. For that reason His
Eminency Dr. Alam has taken administrative legal action by several
cases in Bangladesh as well as USA.
It should be highly noted that, Din Greenberg a so-called converted
Muslim as well as immoral son Fayeze Mohammadi Ahmadullah,
Ata-e-Dayem Mahmud Ullah along with immoral daughter Noor-ESani and Aynin are actively responsible for Mrs. Rokeya Begum’s

accident of Fire and accordingly for her death. There are several cases
that are already started at the Courts of Bangladesh.
The family members of Hazrat Bakhtiar Mahi Sawar ® had preached
Islam in many countries of Asian Continent especially like
Bangladesh, India, Thailand, Myanmar, Malaysia, Pakistan, Nepal,
Bhutan, and Indonesia. His last family descendant 6th generation His
Eminence Hazrat Shah Sufi Syed Dayem Ullah ESTABLISHED
DAYEMI COMPLEX BANGLADESH in 1969 at 42/2 Azimpur Chotta
Dayera Sharif, Dhaka, Bangladesh. In 1995 the great Sufi saint Hazrat
Dayem Ullah ® had passed away and bestowed his successor ship
along with the responsibility to be the Custodian and Motowalli of the
Sufi Nurullah Waqf State, Azimpur Chotta Dayera Sharif as well as
President of Dayemi Complex Bangladesh.

Consultant of World Human Right Service Council, UN Office, Geneva,
Switzerland and New York, P. O. Box- 605, NY-10163, USA.
80/1 VIP Road, (3rd Floor) Kakrail, Dhaka-1000
Mobile: 01714-998965
Ref: 0091/10/NDJ-01-16(1)/2009
Date: 14-10-2009
Registered with A/D.
Dr. Md. Aminul Haque
Advocate Supreme Court of Bangladesh.
80/1 VIP Road (3rd Floor), Kakrail, Dhaka-1000


The Secretary
Ministry of Home Affairs,
Government of the People’s Republic of Bangladesh, Bangladesh Secretariat,
Mr. Nur Mohammad

The Inspector General of Police,
Government of Bangladesh, Police Head Quarters, Dhaka.
Mr. Nabo Bikram Tripura
The Additional Inspector General of Police (Admin.) Government of the People’s
Republic of Bangladesh, Police Head Quarters, Dhaka.
4. Mr. Mokbul Hossain Bhuiya The Additional Deputy Inspector General of
Police, Government of the People’s Republic of Bangladesh, Chittagong Range,
Mr. AKM Shaidul Haque
The Commissioner of Police, Dhaka Metropolitan Police,
Dhaka Metropolitan Police Head Quarters, Mintu Road, Dhaka, Bangladesh.
Mr. Md. Monirul Islam
The Deputy Commissioner of Police, Detective Branch, Dhaka South, Dhaka
Metropolitan Police,
Mintu Road, Dhaka
Mr. Md. Anowar Hossain The Deputy Commissioner, Lalbagh Division,
Dhaka Metropolitan Police, Bangshal, Dhaka.
Mr. Md. Aminur Rahman
Assistant Commissioner of Police, Kotwali Zone, Kotwali Police Station, Dhaka
Metropolitan Police, Dhaka.
Fazlul Haque
Sub-Inspector of Police,
Office of the Deputy Commissioner of Police, Detective Branch office,
Dhaka Metropolitan Police, Mintu Road, Dhaka.
Golam Rahman
Chalk Bazar Police Station, (Former Officer-In-Charge, Lalbagh Police Station),
Dhaka Metropolitan Police, Dhaka.
Sazzad Hossain
Sub-Inspector of Police, Dhanmondi Police Station, Dhaka Metropolitan Police,
Kala Chand Ghosh
Sub-Inspector of Police,
Shahid Nagar Community Centre, Lalbagh Police Station,
Dhaka Metropolitan Police, Dhaka.
Alamgir Hossain
Sub-Inspector of Police,
Shahid Nagar Community Centre, Lalbagh Police Station,
Dhaka Metropolitan Police, Dhaka.
Md. Shariful Islam
Sub-Inspector of Police,
Shahid Nagar Community Centre, Lalbagh Police Station,
Dhaka Metropolitan Police, Dhaka.

Abdul Hakim,
Sub-Inspector of Police,
Office of the Deputy Commissioner, Detective Branch,
Dhaka Metropolitan Police, Mintu Road, Dhaka.
Md. Kamal Hossain Sub-Inspector, Azimpur Police Fari, Shahid Nagar
Community Centre, Lalbagh Police Station, Dhaka Metropolitan Police, Dhaka.
Having been instructed by my client Dr. Hazrat Shah Sufi Mohammad Nurul
Alam, Son of Late Hazi Sirajul Islam of Holding No. 42/2 Azimpur Road
(Azimpur Choto Daira Sharif), Police Station-Lalbagh, District-Dhaka, I give
you this Notice of Demand of Justice to the effect :1.
That my above client is religious and spiritual leader of the
Muslim Sunni; President of World Spiritual Assembly, NY, USA; Custodian and
Chief Khalifa of 700-Year old Sufi Dynasty, the Holy Dayera Sharif, Dhaka
Bangladesh; World Peace Envoy/President, Dayemi Complex Bangladesh,
United Nations Non- Government Organization(NGO), Permanent
Representative; Founder of Seven International Orphanages in Bangladesh.
That my above client being in very such High Spiritual Position in the
world has rival group to frustrate the cause of his religious and spiritual special
activities and voluntary and humanitarian services for the mankind and with that
end in view they have illegally and forcibly occupied the land and property of
Sufi Narullah WAQF Estate, EC No. 10355 of Azimpur Daira Sharif and land,
Properties and cash money of Dayemi Complex Bangladesh, Established by Dr.
Hazrat Shah Sufi Mohammad Nurul Alam, Orphanage’s, School, College and
Madrashas around the country specially Chittagong Division, Manikgonj
District and B, Baria District run by the Dayemi Complex Bangladesh, since
1985; that the Dayemi Complex Bangladesh is an International NGO
Affiliated with United Nations Head
U.S.A; the
United Nations Secretary General designated the Dayemi
Complex Bangladesh as a peace messenger organization since 1986; that Dr.
Hazrat Shah Sufi Mohammad Nurul Alam is the founder President of this

Golam Rahman,Officer-in-charge, LalbaghPolice Station,
Dhaka Metropolitan Police, Dhaka made a conspiracy against my
client taking big amount of Bribe (money) from my client’s rival groups (1)
Saleha Khatun, (2) Rokeya Begum, (3) Foyezi Mohammadi Ahammadullah (4)
A.D. Mahamud Ullah those who occupied illegally and forcibly the land and
property of Sufi Nurullah WAQF Estate of Daira Sharif and land, Properties
of Dayemi Complex Bangladesh, since 1996; that several Civil and Criminal
cases have been started against them in Chief Metropolitan Magistrate Court,
Dhaka, District Judge’s Court, Dhaka and Hon’ble High Court Division of

the Supreme Court of Bangladesh in ref: Lalbagh Police Station Case No.
48(10)99, Lalbagh Police Station Case No. 54(9)97, Civil Revision No. 3334 of
2004 and Civil Revision No. 2016 of 2007 of the Hon’ble High Court Division of
the Supreme Court of Bangladesh and alongwith other civil cases which are still
pending for immediate hearing.
That in this circumstances my client has filed Writ Petition No. 1875 of
2003 against the Police Official of Bangladesh and the Hon’ble High Court
Division has been pleased to issue Rule Nisi as follows:“Late a Rule Nisi issue calling upon the Respondents to show cause as to why the
action of the respondents in attempting to arrest the petitioner should not be
declared to have been made in violation of Articles 27, 31, 32, 36 and 44 of The
Constitution of the People’s Republic of Bangladesh and/ Or such other or further
order or orders passed as to this Court may seem fit and proper. The respondents
are directed not to arrest the petitioner and not to search the house and also not to
seize the passport of the petitioner except in accordance with law. ”
That Golam Rahman, former Officer-in-Charge, Lalbagh Police Station
and his Associates former Sub-Inspector of Lalbagh Police Station Sazzad
Hossain, Kala Chand Ghosh, Md. Kamal Hossain, Alamgir Hossain and Md.
Shariful Islam, Sub- Inspectors of Lalbagh Police Station alongwith Fazlul Haque
and Abdul Hakim, Sub-Inspectors of the office of the Deputy Commissioner,
Detective Branch, Dhaka Metropolitan Police, Dhaka referred the name of Mr.
Nabo Bikram Tripura, Additional Inspector General of Police (Admin),
Bangladesh to have instructions to lodge false cases against my client Dr. Hazrat
Shah Sufi Mohammad Nurul Alam to the Lalbagh Police Station, Dhaka and
accordingly lodged following cases Lalbagh Police Station Case No. 46(3)09 and
Lalbagh Police Station Case No. 61(5)09 and by hook or by crook, illegally
misused the power of Police as officer-in-Charge of Lalbagh Police Station to
submit the charge-sheet in both the cases to the Chief Metropolitan Magistrate
Court, Dhaka; That it is mentioned here that Officer-in-Charge Golam Rahman
used one of his prostitute Girl friend named Nargis Sultana who is
internationally most wanted criminal and also wanted by Adabor Police
Station, Dhaka Metropolitan Police, Dhaka in Ref: Nari- O-Shishu Case No. 318
of 2009 in the Court of Nari-O-Shishu Nirjatan Daman Tribunal of Patuakhali.
That Golam Rahman, Officer-in-Charge, Chalk Bazar Police
Station, Dhaka Metropolitan Police, Dhaka, (Former Officer-In-Charge,
Lalbagh Police Station) has been using his above Nargis Sultana, the Prostitute
who has no legal address in Bangladesh; that now showing her false address as
Building No. 23, Plot No. 402, Japan Garden City, Police StationMohammadpur, Dhaka. which is absolutely false and fabricated; that my client
challenges that the prostitutes are the illegal sleeping Partner of above Golam
Rahman and Sazzad Hossain, Sub-Inspector showing her above mentioned

address; that the address and police station of above Nargis Sultana is incorrect;
that the Japan Garden City is situated inside of Adabor Police Station in
accordance with Dhaka Municipality Corporation and Dhaka Metropolitan Police
Official record; that Golam Rahman took a big amount of Bribe (Money) from
my client’s rival groups and used the false address and false First Information
Report’s (FIR) has lodged and ignored the Judgment and Order of the Hon’ble
High Court Division of the Supreme Court of Bangladesh in ref: the Writ Petition
No. 1875 of 2003, not only that Golam Rahman for enmity, personal grudge,
intentionally and illegally by hook and by crook prepared and forwarded the
charge-sheet of both of the false cases to the Chief Metropolitan Magistrate Court
within a very short time; that for this reason Golam Rahman and his Associates
disregarded the Order of Hon’ble High Court Division in Writ Petition No. 1875
of 2003 and also his Associate Sazzad Hossain, Former Sub- Inspector of
Lalbagh Police Station intentionally and illegally with personal grudge to my
client Dr. Hazrat Shah Sufi Mohammad Nurul Alam; that Golam Rahman
directed his Associate Sazzad Hossain, Sub-Inspector and Shariful Islam SubInspector to lodge First Information Report (FIR) dated 29-03-2009 at 9.25 P.M
and at that night at 1.00 A.M with one truck loaded Police forces under his
direction initiated and by force entered into the Holly Daira Sharif, Mosque and
Mazar area which are restricted by the Judgment and Order of the Hon’ble High
Court Division in ref: Writ Petition No. 1875 of 2003, in absence of my client
had broken the lock, my client’s Garage and took out my client’s personal car
without any court’s order and any warrant of arrest and search warrant; that under
such circumstances in accordance with Police Regulation of Bengal (PRB)
and Criminal Procedure Code is illegal and violation of fundamental right which
runs as follows :“Illegal Search of accused house. Its effect when conducted in an irregular
manner. Respectively of a witness is of no importance when a search is not made
in accordance with law. Search, recovery and seizure of alleged incriminating
articles not by a Magistrate or Police Officer but by members of the Public are
illegal.” And “No Police Officer shall investigate a non-cognizable case without
the order of a Magistrate.”
That my client returned back from the United States of America on 29th
of June, 2009 he has submitted anticipatory bail petition and surrendered to the
Hon’ble High Court Division of the Supreme Court of Bangladesh and passed
order by Mr. Justice Md. Abdul Wahhab Miah and Mr. Justice Abdur Razzake
dated the 9th day of July, 2009 as follows :“It appears that the allegations made in the First Information Report (FIR) as
quoted in the body of the application are of Civil nature etc.” And “In the
meantime the Police and the other law enforcing agencies are directed not to
arrest and harass the Petitioner in any manner.” in ref: Criminal Misc. No. 13028
of 2009; that Golam Rahman, Officer-in-Charge, Lalbagh Police Station and his

Associate Sazzad Hossain former Sub-Inspector of Lalbagh Police Station
disregarded and dishonoured the order of Mr. Justice Md. Abdul Wahhab Miah
and Mr. Justice Md. Abdur Razaque; that he and his Associates illegally,
unlawfully, forcibly entered into the premises/ Residence of my client alongwith
prostitute girl friend Nargis Sultana several times and on several dates on enmity
and personal grudge; that these are the gross violation of Police Regulation of
Bengal (PRB) and Criminal Procedure Code alongwith the Hon’ble High Court’s
Judgments and Orders and as such my client already filed petition of
Contempt of Court against him and his Associates; that another Criminal Petition
Case was started in the Court of Chief Judicial Magistrate (CMM) Court, Dhaka
against his Associate Sazzad Hossain and his girl friend Nargis Sultana in ref:
Criminal Case No. 2049 of 2009 which is pending before the Chief Judicial
Magistrate (CMM) Court, Dhaka.
That Mr. Nabo Bikram Tripura, Additional Inspector General of Police
(Admin.), Bangladesh and Mr. Mokbul Hossain Bhuiyan, Additional Deputy
Inspector General, Chittagong Range, Chittagong intentionally, with enmity and
personal grudge have been doing conspiracy with my client’s rival groups and the
members of the family since long; that my client filed a Money Suit No. 50 of
1999 before the Court of Learned 5th Sub-ordinate Judge, Dhaka and now the 5th
Joint District Judge, Dhaka against him and his Associates and as such for this
reason he is angry upon my clientand lodged false First Information Report (FIR)
in Lalbagh Police Station Case No. 46(3)09 and 61(5)09 which is gross violation
of Police Regulation of Bengal (PRB) and Criminal Procedure Code and Articles
27, 31, 32, 36 and 44 of the Constitution of the People’s Republic of Bangladesh.
Under the above circumstances, you are requested on behalf of my client
not to do anything further which may cause harassment to him by you Sazzad
Hossain, Kala Chand Ghosh, Md. Kamal Hossain, Golam Rahaman and Nabo
Bikram Tripura, Mokbul Hossain Bhuiyan and your Associates; that in the
meantime by your illegal and unlawful activities, my client has suffered a loss of
Taka 100 (one hundred) Crores and you are liable to compensate my client
within 10 (ten) days from the receipt of this Demand of Justice Notice
failing which it is the instruction of my client to file Writ Petition against you
before the Hon’ble High Court Division of the Supreme Court of Bangladesh
and also to file Criminal Cases for defamation and Suit for compensation against
you in the competent Court of law and seek administrative help from the
Government of the People’s Republic of Bangladesh.
A copy of this Notice of Demand of Justice is kept with my office for future
Thanking you, Yours Sincerely,
(Dr. Md. Aminul Haque)
Supreme Court of Bangladesh.

Copy Forwarded:
Copy forwarded to Mr. Mohammad Ali PPM Sheba, the Present Officer-InCharge, Lalbagh Police Station, Dhaka Metropolitan Police, Dhaka, who is
requested to personally investigate the false Lalbagh Police Station Case No.
46(3)09 and Lalbagh Police Station Case No. 61(5)09 against my VIP client Dr.
Hazrat Shah Sufi Mohammad Nurul Alam and interrogate most wanted
internationally criminal and prostitute Nargis Sultana, the girl friend and
sleeping partner of Golam Rahman, the former Officer-In- Charge of Lalbagh
Police Station, Dhaka Metropolitan Police, Dhaka and now Officer- In-Charge,
Chalk Bazar Police Station, Dhaka Metropolitan Police, Dhaka together with
investigating officers S.I. Sazzad Hossain, Dhanmondi Police Station
(Former S.I. Lalbagh Police Station) S.I. Kamal Hossain, S.I. Kala Chand Ghosh
and S.I. Shariful Islam all are Lalbagh Police Station, Dhaka Metropolitan Police,
Dhaka failing which my client has no alternative but to seek administrative help
from the Government of the People’s Republic of Bangladesh and
International Human Rights Commission, UN Office, Geneva, Switzerland.
Thanking you, Yours Sincerely,
(Dr. Md. Aminul Haque)
Supreme Court of Bangladesh

Bureau of Democracy, Human Rights, and Labor
2009 Country Reports on Human Rights Practices
March 11, 2010

His Eminency Dr. Hazrat Shah Sufi Mohammad
Nurul Alam victimized by the Bangladeshi
Corrupt police officials along with Corrupt Judge
Sk. M. Tofayel Hassan of CMM court Dhaka on
According to the US Department of State’s Report on Bangladesh,
which states, The violation of Human rights by the Corrupt Police
Department’s corrupt officers like Nobo Bikrom Tripura additional

IGP, Mokbul Hossain Bhuiyan Additional DIG of Chittagong
range, Golam Rahman OC of Lalbagh DMP Dhaka, SI Sajjad
Hossain of Lal Bagh, SI Safiqul Islam, SI Kala Chand Ghosh of
Lalbagh PS, Inspector Fozlul Hoque and SI Abdul Hakim of DC
DB also Kazi Habib SI of CID along with corrupt judicial official
off CMM court Dhaka Senior Assistant Judge Sheikh Mohmmad
Tofayel Hassan. Their corruption and immoral activities are the
violation of Universal Declaration of Human Rights along
Bangladesh High Court’s Justice Abdul Ohab Miah & Justice
Tariqul Hakim’s orders. His Eminency Dr. Hazrat Shah Sufi Nurul
Alam has been victimized by Bangladesh police and CMM judge.
He submitted several allegations against them to the government of
Bangladesh Ministry of Home and Ministry of Law & justice.

Below is the summary of US
Department of State’s published
Bangladesh Report
Bangladesh is a parliamentary democracy of 155 million citizens. On December
29, 2008, the Awami League (AL) alliance led by Sheikh Hasina Wazed won
263 of 299 parliamentary seats in elections international and domestic observers
considered to be free and fair, with isolated irregularities and sporadic violence.
The elections and the peaceful transfer of power ended two years of rule by a
military-backed caretaker government. Civilian authorities generally maintained
effective control of the security forces.
The government's human rights record improved somewhat due to the return of
a democratically elected government and the repeal of the state of emergency.
There was a slight increase in the number of extrajudicial killings by security
forces; there remained cases of serious abuse, including extrajudicial killings,
custodial deaths, arbitrary arrest and detention, and harassment of journalists.
With the return of an elected government, reports of politically motivated
violence increased 3.3 percent. The failure to investigate fully extrajudicial
killings by security forces, including the deaths in custody of alleged mutineers
from the Bangladesh Rifles (BDR) border force, remained a matter of serious
concern. Some members of security forces acted with impunity and committed
acts of physical and psychological torture. Violence against women and children

remained a serious problem, as did trafficking in persons. Violence against
religious and ethnic minorities still occurred, although many government and
civil society leaders stated that these acts often had political or economic
motivations and could not be attributed only to religious belief or affiliation.
On February 25-26, members of the BDR staged a mutiny, alleging poor pay
and benefits, as well as corruption in the senior officer corps, which were drawn
from the army. During the two-day mutiny, BDR soldiers killed 57 officers and
15 of their family members, including the director general and his wife. Security
forces subsequently arrested more than 2,000 individuals allegedly involved in
the uprising. The government announced plans to try them under the existing
BDR Act, which carries a maximum prison term of seven years. Those charged
with criminal acts were to be tried under the penal code in special tribunals.
According to nongovernmental organizations (NGOs) and media reports, 59
BDR soldiers died while in police custody or in the BDR barracks. There were
credible reports that many of the deceased had been tortured. To investigate
these allegations, the government formed a committee, which concluded that
only two members died as a result of torture. No other government action was
Section 1 Respect for the Integrity of the Person, Including Freedom From:
a. Arbitrary or Unlawful Deprivation of Life
Members of the security forces committed numerous extrajudicial killings. The
police, BDR, military, and the Rapid Action Battalion (RAB) occasionally used
unwarranted lethal force.
According to government statistics, there was a 3 percent increase in the number
of killings by all security personnel, and the government did not take
comprehensive measures to investigate these cases despite public statements by
high-ranking officials that the government would show "zero tolerance" and
would fully investigate all extrajudicial killings by security forces. The number
of killings by the police and combined security forces also increased. According
to the media and local human rights organizations, no case resulted in criminal
punishment, and in the few instances in which the government levied charges,
those found guilty generally received administrative punishment.
According to media reports, local and international human rights organizations,
and the government, the RAB killed 41 persons during the year, from 68 the
year before, a nearly 40 percent drop. The average number of such deaths
dropped from six per month in 2008 to three per month during the year.
Combined security units consisting of RAB members and police, however,
killed 25 persons during the year. The deaths, some under unusual
circumstances, occurred during raids, arrests, and other law enforcement
operations, or in some cases while the accused were in custody. The government
often described these deaths as "crossfire killings," "gunfights," or "encounter

killings," terms it used to characterize exchanges of gunfire between the RAB or
police and criminal gangs.
According to media reports, local and international human rights organizations,
and the government, law enforcement officials were responsible for 154 deaths,
129 of which were attributed to crossfire. According to reported figures, this
total represented a 3 percent increase from the previous year. The RAB
accounted for 38 crossfire killings; members of the police were responsible for
63; combined security units consisting of the RAB and police were responsible
for 25; and the army committed three crossfire killings. Since 2004 when the
minister for law, justice, and parliamentary affairs stated crossfire deaths under
RAB or police custody could not be considered custodial death, the government
has not disclosed publicly any prosecution of a RAB officer for a killing.
According to official government statistics, the police arrested 50,787 persons
during the year. Of those arrested, 15,894 were detained without arrest
warrants or convictions.
On March 21, police arrested former deputy speaker of parliament and
opposition member Akhtar Hamid Siddiqui in the Naogaon district. The officer
in charge of the Mohadebpur Police Station alleged Siddiqui had threatened him.
Siddiqui was sentenced to one month's detention order under the Special Powers
Act of 1974.
Role of the Police and Security Apparatus
Police are organized nationally under the Ministry of Home Affairs (MOHA)
and have a mandate to maintain internal security and law and order. Under
recent governments, police were generally ineffective and reluctant to
investigate persons affiliated with the ruling party. The government ended its
use of the joint forces security structure formed in 2007 under the state of
emergency and composed of police, the RAB, members of the military, and
other security agencies. Unlike the previous year, the military intelligence
agency, the Directorate General Forces Intelligence (DGFI), did not take the
lead in maintaining law and order as it had under the state of emergency.
The RAB received human rights training sponsored by foreign governments, the
UN Development Program, and a local NGO, the Bangladesh Society for
Enforcement of Human Rights (BSEHR). Although the RAB continued to
commit serious human rights violations, the number of incidents involving the
RAB dropped from the previous year.
The government took steps to address widespread police corruption and a severe
lack of training and discipline. The inspector general of police continued to
implement a new strategy, partially funded by international donors, for training
police, addressing corruption, and creating a more responsive police force.


Plaintiffs rarely accused police in criminal cases due to lengthy trial procedures
and the fear of retribution. Reluctance to confront police perpetuated a climate
of impunity.
Arrest Procedures and Treatment While in Detention
The law provides for arrest without the use of warrants in certain cases. Section
54 of the Criminal Procedure Code and Section 100 of the Dhaka Metropolitan
Police Ordinance authorize detention of persons on suspicion of criminal
activity without an order from a magistrate or a warrant, and the government
regularly used such provisions. The number of preventive and arbitrary arrests
declined from the previous year when the state of emergency was in effect.
Unlike in previous years under the caretaker government, the new government
did not carry out mass arrests. ASK, a domestic human rights organization, and
media outlets estimated that authorities made more than 2,000 routine arrests
daily. The majority of those arrested were released within one or two days, often
on payment of a bribe.
Under the existing Special Powers Act, the government or a district magistrate
may order a person detained for 30 days to prevent the commission of an act that
could threaten national security; however, authorities held detainees for longer
periods. The magistrate must inform the detainee of the grounds of detention,
and an advisory board is required to examine the detainee's case after four
months. Detainees had the right to appeal. Many detainees taken into custody
during the caretaker government's anticorruption drive were held under this act,
and the government sought and received numerous detention extensions from
advisory boards consisting of two judges and a government official. Use of the
provisions of the Special Powers Act declined during the year.
There was a functioning bail system in the regular courts. For example, the
courts granted bail to many of the officials and former officials accused of
Most criminal detainees charged with crimes were granted access to attorneys.
The government rarely provided detainees with state-funded defense attorneys,
and there were few legal aid programs for detainees. Government-funded legal
aid programs received little funding, and there were no efforts to expand those
programs during the year.
The government generally permitted lawyers to meet with their clients only after
formal charges had been filed in the courts, which in some cases occurred
several weeks or months after the initial arrest. Arbitrary arrests were common,
and the government held persons in detention without specific charges, often to
collect information about other suspects.
Arbitrary and lengthy pretrial detention continued to be a problem. There were
an estimated two million pending civil and criminal cases. A 2008 estimate from
the International Centre for Prison Studies found nearly 70 percent of prison
inmates were in pretrial detention.
e. Denial of Fair Public Trial

The law provides for an independent judiciary, but in practice a longstanding
temporary provision of the constitution placed the executive in charge of the
lower courts, judicial appointments, and compensation for judicial officials. In
2007 the caretaker government implemented legislation the previous
government had developed separating the judiciary from the executive, and that
legislation remained in effect throughout the year.
The court system has two levels: the lower courts and the Supreme Court. Both
hear civil and criminal cases. After the separation of the judiciary from the
executive, the government appointed judicial magistrates to replace the
executive magistrates who had presided over the lower courts. Although
executive magistrates still exist, their powers are restricted, and they are only
appointed in specific circumstances; for example, executive magistrates were
appointed to administer the mobile court system to look at issues of food
adulteration and quality. The Supreme Court has two parts, the high court and
the appellate divisions. The High Court Division hears some original cases
mostly dealing with constitutional issues, and reviews cases from the lower
courts. The Appellate Division hears appeals of judgments, decrees, orders, or
sentences of the High Court. Rulings of the Appellate Division are binding on
all other courts.
On July 15, the government appointed four new judges to the Appellate
Division. Members of the legal community criticized the appointment of one of
the judges, which superseded the appointment of a more senior judge of the
High Court Division. According to government officials, the appointments were
made because the additional judges were necessary to dispose of the large
numbers of cases pending in the Appellate Division.
In September 2008 the Appellate Division resumed the practice of overturning
politically charged decisions by the High Court Division, usually to the benefit
of the current AL government. In at least two cases, the Appellate Division
overturned decisions granting bail to high-level corruption suspects who were
leaders of opposition parties. Additionally, corruption, judicial inefficiency, lack
of resources, and a large case backlog remained serious problems with the
The EPR authorized the government to create special speedy anticorruption
courts to adjudicate cases prosecuted by the Anticorruption Commission (ACC).
Sentences from these tribunals could also be appealed to the High Court. During
the year, the repeal of the EPR led to the demise of these courts.
In 2005 a High Court panel judged unconstitutional an amendment to the
constitution that legitimized martial law in the 1980s. The prime minister's
office arranged for a stay of the ruling because of its ramifications for the legacy
of former president Ziaur Rahman, the late husband of the then prime minister.
The case remained in the Appellate Division at year's end.
Trial Procedures
The law provides accused persons with the right to be represented by counsel, to
review accusatory material, to call or question witnesses, and to appeal verdicts.

Cases are decided by judges rather than juries, and trials are public. In practice a
public defender is rarely provided to defendants. Defendants are presumed
innocent and have the right to appeal, to be present and to see the government's
Corruption and a substantial backlog of cases hindered the court system, and
trials were typically marked by extended continuances, effectively preventing
many from obtaining a fair trial due to witness tampering, victim intimidation,
and missing evidence. Human rights observers contended magistrates, attorneys,
and court officials demanded bribes from defendants in many cases filed under
the Special Powers Act during the year.
Political Prisoners and Detainees
There were hundreds of daily and weekly independent publications. Although
there were significant improvements over the previous year, newspapers critical
of the government experienced some government pressure. Journalists perceived
to be critical of the government and those aligned with the opposition alleged
harassment from unspecified wings of the security forces and members of the
ruling party. In addition to one official government-owned news service, there
were two private news services.
Unlike in the previous year, the military's Inter-Service Public Relations (ISPR)
office and the DGFI did not directly restrict newspaper ownership or content.
However, journalists reported the military cautioned them against criticizing the
government or the military, especially in the aftermath of the BDR mutiny.
Matiur Rahman Chowdhury, editor of Manabzamin and host of two television
talk shows, stated in the English language New Age that officials told him
indirectly to refrain from inviting specified guests during the BDR incident. He
also said tapes for a particular talk show were taken from station several hours
before the show was scheduled to be broadcast.
The host of a popular Bengali-language current affairs talk show, Point of
Order, alleged she received phone calls from individuals identifying themselves
as DGFI officials who warned her against promoting "antigovernment and
antistate propaganda." She also said sponsors of her program had been
encouraged to stop their support of her show.
There were no developments in the March 2008 case of Rabiul Islam, a
journalist for the Rajshahi-based Bengali language Daily Sunshine who was
allegedly tortured by local police.
The government took no further action in the May 2008 assaults against Daily
Star correspondents Mirza Shakil and Iasinur Rahman.
There were no new developments in the case of Jahangir Alam Akash, who
reportedly was tortured by authorities in November 2008. Akash ran his own
blog devoted to press freedoms and human rights during the year.
There were no developments in the case of the Jai Jai Din editor who was fired
in July 2008 because he published a cartoon critical of then Army Chief General
Moeen Uddin Ahmed.

The trial court dismissed charges against accused teachers and students in the
2007 attack on journalists at Dhaka University. Tasneem Khalil, former Daily
Star journalist and researcher for Human Rights Watch, continued to live in
exile in Sweden following his 2007 interrogation and torture by joint forces.
Unlike in previous years, the government did not subject foreign publications
and films to stringent reviews and censorship. A government-managed film
censor board reviewed local and foreign films and had the authority to censor or
ban films on the grounds of state security, law and order, religious sentiment,
obscenity, foreign relations, defamation, or plagiarism, but this was less strict
than in the past. In practice video rental libraries and DVD shops stocked a wide
variety of films, and government efforts to enforce censorship on rentals were
sporadic and ineffective.
Unlike in the previous year, the government only rarely exercised censorship in
cases of immodest or obscene photographs, perceived misrepresentation or
defamation of Islam, or objectionable comments regarding national leaders.
There were no developments regarding the 2007 decision to ban Alpin, the
satirical weekly magazine of the newspaper Prothom Alo, due to alleged
blasphemy against Islam.
Unlike in previous years, the government did not use defamation charges to curb
freedom of speech.
There were no developments in the 2007 defamation lawsuit filed by Mah Selim
against Juganthor newspaper.
There were no developments in the case of Biman Chandra Bosak, who was
allegedly beaten by RAB officers and police in April 2008 after he filed a case
against a Muslim neighbor who tried to seize land dedicated to a Hindu deity.
There were also no developments in the April 2008 attack against two Christian
men in Rangunia allegedly by members of an Islamist group
In contrast to previous years, there were no reports of the military attempting to
evict Hindu families from land in the Mirpur area of Dhaka abutting the military
According to human rights groups, harassment by forestry department officials
persisted, although it decreased from previous years.
Religious minorities continued to be disadvantaged in seeking government jobs
and political office, although reportedly less so than in the past following the
election of a secular government. Selection boards for government services
often lacked minority group representation.
There was no Jewish community in the country and there were no reports of
anti-Semitic acts against locals, but some newspapers occasionally printed antiSemitic articles and commentary.
For a more detailed discussion, see the 2009 International Religious Freedom
Report at www.state.gov/g/drl/rls/irf/.


In accordance of the human rights report by the US department of State
dated March 11, 2010, His Eminency Dr. Mohammad Nurul Alam, Chief
of the Mission of World Human Rights Service Council New York USA,
Custodian of 700 years old Sufi Dynasty, Azimpur Dayera Sharif and
Joint Mutuwalli of Sufi NurUllah Waqf estate, President and UN
permanent Representative of Dayemi Complex Bangladesh to UN Office
New York, Geneva, Vienna & Adis Ababa. Eminency is Bangladeshi
American Citizen 43rd Direct Descendant from the Prophet of Islam had
been harassed by the corrupt senior police officer of Bangladesh Police
headed by Additional Inspector General of Police Mr. Nobo Bikrom
Tripura, along with his near and dearest corrupt senior Police officer like
Mokbul Hossain Bhuiya additional DIG of Police, Chittagong district,
Mr. Golam Rahman Officer in charge of Lalbagh Police Station, Sajjad
Hossain SI of Lalbagh PS DMP Dhaka, Fazlul Hoque Inspector of DC
DB Dhaka, Kala Chand Ghosh, SI of Lalbagh P.S, Alamgir Hossain SI
of Lalbagh Police Station, Shafiqul Islam SI of Lalbagh PS, Md. Kamal
Hossain SI of Azimpur Police Fari Under Lalbagh PS DMP Dhaka,
along with Kazi Habib SI of CID department, Abdul Hakim SI of DC
DB, OC Noman & Jafor Ali SI of Model Romna Police Station DMP
Dhaka. There are also Awaami Jubo league a terror group with the active
cooperation of Eminency’s opposite party of Dayera Sharif headed by
Deen Greenburgh a fanatic Jewish converted to Islam Din Mohammad
Abdullah, there are several cases had been started against all the
abovementioned individuals to the Ministry of Home, Government of
Bangladesh and to the CMM court of Dhaka, Bangladesh, along with
Honorable High Court Division of Bangladesh Supreme Court Dhaka. A
demand of Justice Notice issued by His Eminency’s designated advocate
Dr. Md. Aminul Hoque vide Reference# 0091/10/NDJ-01-16(1)2009 in
support of Eminency’s writ petition# 1875/237 dated March 16th of 2003.
A rule Nishi order has been issued against the Bangladesh Police
activities for not to harras, not to seize his passport, not to disturb him at
all, but Bangladesh Police did not listen. Therefore a contempt of court’s
case has been filed to the Supreme Court Contempt Petition# 142 of
2009 in reference of Attorney General of Bangladesh by his office
memo# 11032/09 dated August 3rd 2009 and Romna PS GD# 1321 dated

April 17th, 2009, Romna PS GD# 135 Dated November 4th 2009, officer
in charge for Romna PS Mr. Noman and his sub-inspector The
investigation officer of the above GD and Mr. Jafor Ali is still not
complying with the direction of Commander In charge RAB-3
Moghbazar Dhaka.
Sk. M. Tofayel Hassan, Assistant Judge of CMM court Dhaka had taken
sustainable big amount of bribe from a prostitute women Nargis Sultana
Daughter of Abdul Halim, girlfriend of Inspector Golam Rahman of
DMP Dhaka, associated with SI Sajjad Hossain of Lalbagh PS
completely disregarded the Supreme Court’s Most Influential Judge
Justice Abdul Wahab Miah’s orders also disregarded the Supreme
Court’s RULE NISHI order# 1875/2003 of Dr. Alam. When His
Eminency Dr. Alam attended by the High Court Order for the False Case
bell on Nov, 11, 2009 but corrupt Judge Sk. M. Tofayel Hassan
intentionally and illegally disregarded the Supreme Court Justice Abdul
Wahab Miah’s order and cancelled Eminency’s bail and illegally
detained him in Jail. Same Day on Nov 11, 2010 Eminency’s Advocates
led by Dr. Zamirul Akhter met and discussed with Learned CMM Judge
Enamul Hoque and eventually Judge Enamul Hoque understood the
matter as well as apologized for such misconduct with Eminency Dr.
Alam of his junior staff and a corrupt judge Sk. M. Tofayel Hassan.
Immediately Judge Enamul Hoque of CMM Dhaka designated another
Judge (Abdur Rahim) to look over Eminency’s case Lalbagh PS case#
Accordingly, Judge Abdur Rahim reviewed the matter within 18 hours
also understood the whole matter of his colleague Sk. M. Tofayel
Hassan’s corruption and critized him verbally for disregarding the
Supreme court’s Justice Order. He also granted the bail of in accordance
of the law for His Eminency Dr. Hazrat Shah Sufi M N Alam. The
current situation of Bangladesh’s law order is completely paralyzed by
the corrupt police officials and corrupt judges. The abovementioned
police individuals along with Judge Tofayel Hassan must be faced with
exemplary punishment is urgently required in reference of the letter of

World Human Rights Service Counsel UN office New York, USA Dated
April 28th, 2010.
His Eminency Dr. Alam also have informed the Ministry of Home
Affairs Government of Bangladesh thru his designated Lawyer Mr. Md.
Abdur Rouf in reference Ministry of Home Letter# 2/2003 (Immigration
Section-1)237 & 238 both dated March 16th 2003 in favor of His
Eminency Dr. Alam writ petition# 1875 of 2003. Accordingly, Ministry
of Home immigration section Letter# 1/2003 (Immigration Section1)/1669 dated October 21st, 2009 for the violation of High court order
against all the abovementioned corrupt police officials to take
appropriate administration action signed by Mr. Abu Syed Md.
Khurshidul Alam, Deputy Secretary Ministry of Home Affairs
Immigration section-1, Govt. of Bangladesh addressed to Inspector
General of Police, Police Headquarter Dhaka, Bangladesh also a
complain letter against Bangladesh Police, letter# 812 dated July 29th
2009 to the Ministry of Home affairs Police branch-2 dated July 29th,
The following is the list of accused inhuman characters:
Sk. M. Tofayel Hassan, Assistant Judge of CMM court Dhaka
along with his associates
Nargis Sultana, wife of Nurul Islam
Nurul Islam, Husband of Nargis Sultana
Abdul Halim, Father of Nargis Sultana
Enamul Hoque Shomrat
Kholilur Rahman
Md. Asadduzaman
S. M. Shamim
Faize Mohammadi Ahmadullah, Ata-e-Dayem Anwar Ullah sons
of Erfan Uddin of Boro Moghbazar, Dhaka
Saleha Khatun, Ahmadul Khondokar, Mir Ofawul Hoque
Khondokar, Shujon Khondokar, Monjurul Hoque Khondokar, Syed
Basharut Ullah 42/2 Azimpur Chotto Dayera Sharif

Monir Ahmed, Enamul Hoque-Qutubi, Mollah Abdul Hannnan,
Zomir Hossain, Mollah Fozlul Hoque & Others
Above is the list of information about the corrupt/accused persons of
Government officials and individuals. Currently His Eminency Dr. Alam
is residing in United States of America, pursuing the matter thru the
United Nations, World Human Rights Service Council, New York USA,
The White House, Washington D.C. Concerned US Senator of
International Human Rights Committee for the legal protection, safety
and security for the US Citizen in abroad.
All the above mentioned accused individuals are charged by the CID
Department of Bangladesh Government Reference# Crime BG/1498/2917 dated April 4th, 1999 & Lalbagh PS Case# 48/2000 Charge
Sheet issued by CID Department of Bangladesh Government signed by
Assistant Superintendent of Police/CID Mr. Aminul Islam (This case is
currently pending for hearing at the Bangladesh High Court Division of
Supreme Court).


Mission Statement of Dayemi Complex Bangladesh

Dayemi Complex Bangladesh
(An International Organization for Religious, Social, Educational, Humanitarian & Voluntary Services in Bangladesh
in Consultative status with the Economic and Social Council (ECOSOC) of the U.N., United Nations International
Childrens Emergency Fund (UNICEF) and U.N. PEACE MESSENGER Organization designated by the U.N. Secretary
General in 1986) Federal Tax I.D. # 13-369905, and Exempt Organizations Certificate No. EX218067, Registered as
Non-profit Organization # 6045 with the State of New York, United States of America)
Mailing Address: PO Box# 605, New York, NY-10163 USA, Website: www.dayemicomplexbangladesh.org
E-mail: AlamUnitedNations@yahoo.com, Phone: 212-545-4124, Fax: 212-591-6257

United Nations New York, (Updated) March 2010
A two-century old dynastical religious platform for the cause of human
values housed in the religiously renowned premises of Dayera Sharif,
in a densely populated area of the old historical place at Azimpur at the
heart of Dhaka, the capital of Bangladesh, culminated into an
organizational set-up as the Dayemi Complex Bangladesh in the year
1969. This Dayera Sharif, the seat of religious and spiritual
deliberation, bears 200 years old history. A lone dilapidated wall at its
premises build after the Moghul structural pattern still stands as silent
testimony to its glorious past. Here, from this great house the message
of fraternity and universal brother-hood were preached and its values
upheld by the great learned spiritual advocates occupying its seat as
descendants of Prophet Mohammed (SM) (Peace be upon him). The
Prophet Mohammad (SM)(PBUH) stated that, “The human beings are
crowned creations of Almighty God & The descendants of Prophet
Ibrahim (Abraham) (SM)(PBUH) Christians, Jewish and Muslims are
cousin brothers”, in accordance of The Holy Quran.
His Eminency Hazrat Shah Sufi Syed Dayemullah, the immediate past
spiritual occupant of the House is the founder Chairperson of the
Dayemi Complex Bangladesh which is named as such after his great
family anecdote. He was devout saint with dynamic vision. His
relentless efforts have gone to the formation of a spider web of the
socio-economic activities of this organization throughout Bangladesh.
He breathed his last breath in 1995 (May His soul rest in peace).
During his 3rd visit to the Holy city of Mecca for pilgrimage in 1987 His
Holiness Shah Sufi Syed Dayemullah (R.), the 42nd direct descendent
and spiritual successor of the Holy Prophet of Islam Hazrat
Mohammed (SM) bestowed 43rd Spiritual successor ship upon His

Eminency Dr. Hazrat Shah Sufi Mohammad Nurul Alam. The Dayemi
Complex has become a symbol of succor to the poor, destitute and
distressed. It made a clarion call for rehabilitation of tens of thousands
of people rendered homeless due to river erosion, floods, cyclones and
other natural calamities. A never-ending rehabilitation process of
distressed humanity has been on acceleration under the initiative and
dynamic guidance of its chairperson who has fully addressed himself to
the Herculean task of upliftment of that section of people who have
less. It is no wonder that this spiritual saint could rightly identify the
ills his country is infested with.
Bangladesh, the most densely populated country of the World with 120
million people in 54,000 sq. miles of land is also factually the second
poorest country in the world. Illiteracy, poverty, unemployment and
over-populated are the main factors for her being in such a plight. The
agriculture, which accounts for 85% employment of the people,
remains primitive with the lowest per acre yield. The growth of an
industrial economic base is measurably hindered due to absence of
impetus and necessary expertise. The Dayemi Complex Bangladesh
upholds that the only panacea for amelioration of peoples sufferings is
to evoke a fundamental change in their outlook at grass-root level and
this can only be brought about the removal of ignorance from among
the vast masses. It has, since founded, more than 100 educational
institutions and orphanages throughout the country. It can take pride
in its achievement of providing accommodation for more than 3 (three)
thousands orphans, irrespective of caste and creed who can devote to
conventional, religious, technical and vocational pursuits in the 15
houses of orphans so far built. The schools, colleges and madrashas
(religious institutions) established and run under the patronage of the
Dayemi Complex have contributed its due share towards betterment of
human resources.
The Dayemi complex Bangladesh is carrying out its ambitious ten-year
pilot plan (June 2007-2017) for upliftment, rehabilitation and
development of the tribal areas, unemployed young men & women,
orphan children and disastrous men, women & children throughout
Bangladesh and adding to encourage micro-credit program among the
distressed social women victims, tribal area, and hill tracks area of
Chittagong Division. The DCB is working to provide necessary help
and assistance for proper sanitation and supply of pure drinking water

throughout the rural areas of Bangladesh also working to promote
education for prevention of HIV/AIDS.
The Dayemi Complex Bangladesh UN office New York is officially
submitting this proposal for your kind consideration regarding the
proposed humanitarian projects of Dayemi Complex in Bangladesh on
absolute humanitarian ground. The DCB is working for the following
humanitarian projects in Bangladesh:
Rehabilitation of 3000 Orphans children in 15 Orphanages at rural
areas in every 3 years, with facility of education, vocational training
for income generating program.
Rehabilitation of 2000 distressed and social victim Women per year
with vocational training for income generating program.
Rehabilitation of 50,000 men & women of Chittagong Divisional Tribal
area thru Micro-Credit income generating program with Sonali
Unnyan Foundation (SUF).
To provide necessary assistance for proper sanitation, supply of pure
drinking water & to educate for prevention of HIV/AIDS thru 200
location of rural area of Bangladesh
To promote Agricultural development, Fishing and Poultry farming
for unemployed young men & women.
To rehabilitate natural disastrous victim men, women & children of
cyclone affected areas.

The Dayemi Complex’s Special Pilot Project under Mirsharai
Upozila, Union Porishod Wahid Pur, Mirsharai Chittagong, For
Orphan & disaster victimized students of Bangladesh, Modern Quran
& Authentic Hadiths Research Center with Modern Technology to
train up morally, Religious & Spiritually Sufi Masters from the grass
root level with practical course of Qaderia, Munaimia, Chistia,
Mujjaddedia & Nokshabondia Sufi Orders. Along with a Modern
Hostel a GRAND MOSQUE of the Country for the Symbol of Sufism
in commemoration of Great Sufi Saint of the Age Hazrat Shah Sufi
Mohammad Abdul Goni (RA) of Moulihas Sufiya Madrasah
Chittagong, Bangladesh, 1st Mohaddes of Chittagong Area for
Research and Training of Authentic Hadiths in his Life Time. Mr.

Rafiq Ahmed Khalifa of Azimpur Dayera Sharif & Treasurer
Millennium Trade Link US corporation & UN Additional Main
Representative to UN office New York, Geneva, Vienna & Adis Ababa
with immediate effect.
Besides the above, the Dayemi Complex Bangladesh has visualized and
initially been working on project profile regarding the useful
absorption, integration of beggars and tribal distressed men and
women of Chittagong divisional hill tracks into the mainstream of
society. The magnitude of social menace as posed by the beggars can
hardly be underestimated. The overall improvement of the socioeconomic condition of the people depends on complete eradication of
beggars problem in accordance the millennium development goal of
United Nations proclamation declared by the UN general assembly.
As regards funding and implementations of projects, the Complex
depends on its own resources and funds received as donation from
benevolent and philanthropic institutions of national and International
stature. Constitutionally, it can also depend on their direct
participation in the projects.
The Dayemi Complex Bangladesh is now working on national as well
as international fields for propagation of faith, unity, discipline, peace
and prosperity for the distressed humanity. In order to discharge their
functions and to maintain liaison with various World Bodies,
Government and Non-Government Agencies, this organization has
established its offices at New York, Geneva, Vienna and Addis Ababa
and His Eminency Dr. Hazrat Shah Sufi M. N. Alam, President/CEO,
of the Dayemi Complex has been designated as Permanent
Representative and World Peace Envoy to the United Nations since
1985. His Eminency has empowered and designated his younger son
Syed Harmayen Khalil Ullah as Deputy Custodian of The Holy Dayera
Sharif Azimpur and Dayemi Complex Bangladesh with immediate
Because of the expanding gigantic task embarked upon by the Complex
with its own meager resources and with a view to run these projects
Foundation/Organization for direct and generous participation in our
said economic & humanitarian projects which provide impetus to the
poverty stricken, distressed and oppressed people living in sub-human

conditions in Bangladesh and regions covering Third World Countries
by contributing and, providing material, financial, technical and
expertise support to all or any of our socio-economic and welfare
projects for eradication of poverty, disease, illiteracy, unemployment,
hunger, death and effects of natural calamities, man-made disaster and
for protection, welfare and security of the oppressed humanity.
Should you deem it fit to have further information, please do not
hesitate to write to us. We shall make a common platform of Partners
in Progress. Donations may also be sent directly to The Dayemi
Complex Bangladesh, The Chase Manhattan Bank Branch 15 UN
Headquarter New York NY-10017 and will be acknowledged with
Mr. Rafiq Ahmed, Additional UN Representative of DCB & Project
Director of Fund Raising Project for Dayemi Complex Bangladesh in
USA. He has been empowered to communicate with the US and
International Foundations to raise funds for Dayemi Complex's
Humanitarian Projects in Bangladesh.

PRESS RLEASE Dated May 1, 2010
United Nations New York
Dayemi Complex Bangladesh
(An International Organization for Religious, Social, Educational, Humanitarian & Voluntary Services in Bangladesh
in Consultative status with the Economic and Social Council (ECOSOC) of the U.N., United Nations International
Childrens Emergency Fund (UNICEF) and U.N. PEACE MESSENGER Organization designated by the U.N. Secretary
General in 1986) Federal Tax I.D. # 13-369905, and Exempt Organizations Certificate No. EX218067, Registered as
Non-profit Organization # 6045 with the State of New York, United States of America)
Mailing Address: PO Box# 605, New York, NY-10163 USA, Website: www.dayemicomplexbangladesh.org
E-mail: AlamUnitedNations@yahoo.com, Phone: 212-545-4124, Fax: 212-591-6257

Cunning cheater a fanatic Jewish converted Muslim migrated from
Germany To USA, proclaims himself, Sheikh Din Muhammad Abdullah
So-Called al-Dayem has been working as a slow poison to destroy the
Spiritual Sufi practice from All the projects of Dayemi Complex
Bangladesh. This so-called Shaikh who claims to give basic Sufi teachings
thru many websites which is based in Illinois. His former identity known as
Din Greenburgh, he was converted Muslim with His Eminency in 1989 at
the United Nations, New York with his girl friend Eleen. They had
promised to work with Eminency but their main intention was to capture

all Dayemi Complex Bangladesh’s projects, Which was build and
established by His Eminency Dr. Hazrat Shah Sufi M N Alam since 1977 in
the time of Sufi Dayemullah (RA). His ill-motive was already spotted by
Eminency in the time of Sufi Dayemullah (RA) in 1993 also thrown out
later he left Bangladesh. After Sufi Dayemullah’s (RA) eternal rest this socalled Shaikh Deen Mohammad Abdullah had went back to Bangladesh
and met up with Eminency’s rival group of so-called Sayeda Saleha
Khatun, Faize-Mohmmadi Ahmadullah and Rokeya Begum to capture the
Sufi Nurullah Waqf properties along with many Dayemi complex’s
projects. This person had been illegally using the Dayemi Complex
Bangladesh’s projects as well as Dayemi Complex’s fame and name to ask
for donations, which he eventually using for his own personal gain along
with his associates.
A point should be noted, Deen Greenburgh worked with Eminency’s
abandoned Son Ata-E-Nur Anwarullah in Illinois and made a long term
conspiracy to capture all the orphanage projects in Bangladesh. Currently,
this so called Shaikh Deen Mohammad Abdullah (Greenburgh) had started
a camouflaging game in the name of asking for donations for His Eminency
Dr. M N Alam’s established projects in Nabinagar B-Baria, Amairabad
Chittagong, Satbaria Chittagong, Jagannatpur of B-Baria as well as many
other educational institutes.
His Eminency Dr. Hazrat Shah Sufi M N Alam had started several cases at
the court of New York, which he never took any reply action instead moved
to Illinois and created several websites, which are listed below:
The Bangladesh map is being
Greenburgh and his associates
to raise funds for orphan
children for their own
personal gain. They have
started a so-called Sufi Order
named Dayemi Tariqat in
Illinois as well as in Germany
and Japan and misusing
Dayemi Complex Bangladesh
Projects along with 700 Years
old Sufi Dynasty’s fame and
name. His Eminency confirms
that this individual is not a
Jew nor a Converted Muslim
Or Hindu but a GRAT Cunning Hypocrite cheating the innocent peoples of

Bangladesh specially Syeda Rokeya Begum, which is why she had a horrible
death by fire (Punished by Almighty Allah for her Husband His
Eminency’s order Ignorance to cooperate with above cunning individual
Deen Greenburgh).
A Important Point should be noted this cunning individual has been using
the following picture with Sufi Dayemullah (RA) in 1993 along with Justice
Ruhul Islam of Bangladesh Supreme Court and misguided several family
members of Sufi Dayemullah (RA) and convinced them he was good moral
person but he was filled with ill motives and utilizing illegally Dayemi
Complex Bangladesh’s projects along with 700 years old Sufi Dynasty’s
Sufi Order and misrepresenting the Muslim Sufism around world. His
prominent associates in this matter is Socalled religious leader Salah Uddin
Ahmed Chisty of Rampura Dhaka, Bangladesh along with his close
associate and terror suspect Mozammel Hoque (John) of Michigan, Nurul
Islam of Adabor, Bangladesh.

So-called Deen Mohammad Abdullah on the Left in White with his associates
and Govt. Pronounced Terror Suspect Annanda Dada of India on the Right in
Orange in 1993 With Sufi Dayemullah (RA) and Justice Ruhul Islam
In 1993, When Deen Greenburgh started his ill minded camouflaging game,
he was also an associate with Annando Mark, who member is also a
international terrorist from India possible member with Al-Qaida. The
pictures of Deen Greenburgh along with Annando Mark are given below.
His Eminency Dr. Alam urging to the Government of United States of
America, Government of Bangladesh as well as Govt. India to curb down
the immoral and terror activities of Deen Greenburgh and his associate
Annando Mark here in USA, as well as in Bangladesh and India. Currently
this notorious individual Deengreen Burgh living in Carbondale, Illinois,
USA and in Ibrahimpur Sufi Azmatullah (RA) orphanage in Ibrahipur,

Nabinar PS B-Baria, Bangladesh. Deen Greenburgh’s associate Shema
Jamaluddin and Rahima-Regina Flocco are using the following address to
illegally misrepresenting Dayemi Complex Bangladesh asking for funds for
projects of Dayemi Complex Bangladesh but looting money in the name of
asking for donations from USA, Germany, Japan and many other countries
around the world.
So-called Shaikh Din Mohammad
Abdullah Al-Dayemi, He had been
using the following address: 100 E.
Jackson St., Suite C Carbondale, IL

His Eminency Dr. Hazrat Shah Sufi M N Alam had already designated a
International attorney of Law to curb down his all immoral illegal activities
along with child trafficking and immediately bring to him to Court of
Justice here in USA as well as in Bangladesh. If the Govt. of USA checks
this individual’s background with Social Security since 1989 his source of
Income you can determine that he was an illiterate and homeless person
staying with his girlfriend Ms. Eleen 14th St Union Square Manhattan, NY.

“Dada Annand” associate of Terror group “Annando Mark of India” in
Bangladesh. This individual is pronounced Terror Suspect by Govt of India
and Bangladesh.

-:End of Press Release:-


Important Pictures of His Eminency Dr. M N Alam with the
World’s concerned dignified individuals & other historic places
for the contribution of Eminency’s Research Work & Millennium

His Eminency at Mount Hera, Makkah KSA, 2002 (This is where
Prophet (SM) stayed six years for the research of Spirituality & also
received the Holy Quran

His Eminency Making Doa inside the Mount Ohud, during his
pilgrimage 2002, where Prophet (SM) lost one of his tooth by
the attack of rival group at the time of the Battle of Ohud

His Eminency Dr. M N Alam sitting next to Grand Mufti of
Damascus, Syria in 1986 Dr. Ahmad Kaftaru

His Eminency Shah Sufi Mohammed Dr. Nurul Alam with the Chief Imam
of Mosjidul Aksa At Jerusalem by risking his life Eminency represented the
UN as Peace negotiator for Palestine & Israel conflict in February 19th 1988


His Eminency at Mount Shurr, at Makkah KSA, (When Prophet (SM)
escaped from Makkah towards Madinah Prophet (SM) stopped over at
this cave of the Mountain)

His Eminency Dr. M N Alam Praying INSIDE THE ROCK OF THE
DOME at Jerusalem during Eminency’s Peace Mission as Chief
Negotiator of Israel & Palestine conflict in 1988


This particular boy (son of Badr Uddin) received His Eminency Dr.
Alam from the cockpit of the Plane at Damascus, Syria during
Eminency’s Peace mission of Middle-East

His Eminency Dr. Alam along with his Research team Dr. Salah uddin Imam
Ahmed, Dr. Meskaram Melaku Feb 11, 2009 visiting King Negash Mosque &
Grave North Of Mekele of Wukro town Ethiopia


Dr. Sheikh Shobhail Bin Abdullah Chief Imam of Holy Makkah & Deputy
Custodian of Two Holy Mosque along with Sheikh Ta Ha, Sheikh
Dayemullah, Maolana Aminul Islam along with Justice Ruhul Islam at
inaugural ceremony Dayemi Complex Headquarter, Azimpur Dayera
Sharif, Feb 5th 1985

The Sufi Sheikh Dayem Ullah, His Eminency Dr. Alam along with Sheikh Sobael Bin
Abdullah at DCB


Sheikh Sobael Bin Abdullah taking Breakfast at Dayemi Complex
along with Dr. Alam & Sk. Dayem Ullah

His Eminency Shah Sufi Mohammed Dr. Nurul Alam attending 28th IARF


His Eminency Dr. Alam, Visited Jerusalem and praying at Omar Mosque at
Jerusalem Feb, 1988



Bangladesh Government Gazet

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wZwb †Kvb cÖKv‡i Av‡gwiKv †_‡K cÖvY wb‡q †`‡k †d‡ib Ges GiciI hLb wZwb
RvwZms‡Ni m‡¤§j‡b †hvM`v‡bi Rb¨ Av‡gwiKvq hvb ZLb Zuv‡K m`vme©`v AZ¨š—
mš¿¯— I mveavb _vK‡Z nq| KviY BmivBwj G‡R›U GgbwK BmivBj `Zvev‡mi
m`m¨iv ch©š— Zuvi †nv‡U‡j wM‡q Zuv‡K †LvRvLuywR Ki‡j wZwb Muv-XvKv w`‡q
_v‡Kb| GLv‡b ¯úóZ cÖgvwYZ n‡”Q †h, Rbve Avjg RvwZms‡Ni mswkó Kg©KZ©vi
Aby‡iv‡a Ges RvwZms‡N evsjv‡`‡ki ¯’vqx cÖwZwbwai mn‡hvwMZvq m¤ú~Y gvbweK
Kvi‡Y wek¦ gymwjg åvZ…‡Z¡i AvnŸv‡b wbcxwoZ AZ¨vPv‡i RR©wiZ gymjgvb fvB†evb‡`i kvwš— I Kj¨v‡Yi Rb¨ AwaK…Z Avie GjvKv cwi`k©b K‡ib| GB mr I
gnr D‡Ïk¨ Qvov Zvi Ab¨ †Kvb D‡Ïk¨ wQj bv|
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AvIjv‡` im~j Ges Rbve gyn¤§` b~i“j Avjg, gnvcwiPvjK `v‡qgx Kg‡c·
evsjv‡`k (wWwmwe) Avgvi GKgvÎ ¯’jvwfwl³Kvix I `vqiv kix‡di cÖavb Lwjdv
Ges AvgviB wb‡`©‡k wZwb Bmjv‡gi Z…Zxq cyY¨ f~wg gmwR‡` Avj-AvKmv Z_vq
nvRvi nvRvi cqMv¤^i Avw¤^qv (Av)†`i cyY¨ Avevmf~wg †Ri“Rv‡j‡g emevmiZ
j¶ j¶ wbh©vwZZ gymwjg fvB-‡evb‡`i `t‡L `tLx n‡q Zv‡`i kvwš— I g½‡ji Rb¨
AaxK…Z Avie GjvKv cwi`k©b K‡ib|
GLv‡b AviI D‡jL¨ †h, Rbve Avjg †Mvc‡b BmivBj mdi K‡ibwb eis wZwb we‡`‡k
evsjv‡`kx `~Zvev‡mi mvwe©K mn‡hvwMZvq cÖKv‡k¨ evsjv‡`k miKv‡ii Aby‡gvw`Z
cvm‡cv‡U© ga¨cÖv‡P¨ kvwš— ¯’vc‡bi Rb¨ BmivBj ågY K‡ib Ges †`‡k wd‡i G‡m
wewfb cÎ-cwÎKvq Zuvi e³e¨ cÖKvk K‡ib| `v‡qgx Kg‡c· evsjv‡`k Gi GKgvÎ

†emiKvix ms¯’v hv evsjv‡`‡ki Rb¨ A‡bK mbvg e‡q G‡b‡Q| `v‡qgx Kg‡c· hLb
1985 mv‡ji emš—Kvjxb Awa‡ek‡b RvwZmsN A_©‰bwZK I mvgvwRK cwil‡`i m`m¨
nq ZLb †mLv‡b evsjv‡`k miKv‡ii †Kvb cÖwZwbwa wQj bv Zviv ch©‡e¶K wQ‡jb|
myZivs GUv Avgv‡`i †MŠi‡ei welq Ges G †MŠie ïay `v‡qgx Kg‡c· evsjv‡`k
(wWwmwe)i bq, mviv‡`‡ki Ges RvwZi| GUv m¤¢e n‡qwQj evsjv‡`k miKv‡ii
mswkó gš¿Yvj‡qi gš¿x g‡nv`q I Kg©KZ©vM‡Yi m`q mnvbyf~wZ, mvnvh¨ I
mn‡hvwMZvi gva¨‡g| `v‡qgx Kg‡c‡·i Kg©Kv‡Ê cÖ_g †_‡KB evsjv‡`‡ki mv‡eK
ivóªcwZ, Dc-ivóªcwZ, gš¿x, mwPe, cÖavb wePvicwZ I Ab¨vb¨ Kg©KZ©vMY RwoZ
i‡q‡Qb Ges eZ©gvb miKv‡ii mswkó wefvM `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi
Kvh©µg m¤^‡Ü AewnZ Av‡Qb|
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gvbeZvi Kj¨v‡Y I wbh©vwZZ wdwjw¯—bx‡`i b¨vh¨ AwaKvi‡K `wbqvi e‡K my-cÖwZwôZ
Kivi j‡¶¨ `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi gva¨‡g wek¦ †bZ…e›` I
RvwZms‡Ni wbKU †cÖwiZ kvwš— c¯—ve ev¯—evq‡bi Askwe‡kl| (f‡qm Ad Av‡gwiKv
2200 15/3 Ziv/ bvwmi/GbGb) (Rbve Gg.Gb. Avjg, gnvcwiPvjK, `v‡qgx
Kg‡c· evsjv‡`k RvwZms‡N wbhy³ ¯’vqx cwZwbwai RvwZms‡Ni gnvmwPe KZ…©K
Òkvwš—i `ZÓ cyi¯‹vi MÖn‡Yi ci 17B gvP© 1988Bs mv‡j †mB mv¶vrKvi cÖ`vb K‡ib
Zv f‡qR Ae Av‡gwiKv, IqvwksUb †_‡K cÖKvwkZ cÖwZ‡e`b)

evsjv‡`‡ki †emiKvix mgvRKj¨vY ms¯’v `v‡qgx Kg‡c−‡·i
RvwZmsN cyi¯‹vi jvf

evsjv‡`‡ki †emiKvix mgvRKj¨vY ms¯’v Ges RvwZms‡N †emiKvix cÖwZôvb †Mvôxi
¯’vqx m`m¨ `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi kvwš—i †¶‡Î we‡kl Ae`v‡bi
¯^xK…wZ¯^iƒc Gev‡i RwZms‡Ni kvwš— evnK cyi¯‹vi jvf K‡i‡Qb| ms¯’vi cwiPvj‡Ki
ms‡M mv¶vrKviwfwËK Abyôvb| evsjv‡`‡ki †emiKvix mgvRKj¨vY ms¯’v Ges
RvwZms‡N †emiKvix cÖwZôvb †Mvôxi ¯’vqx m`m¨ `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)Gi cwiPvjK Rbve b~i“j Avjg wbDBq‡K RvwZms‡Ni we‡kl kvwš—evnK cyi¯‹viwU
wb‡q ¯^‡`k iIqvbv nIqvi Av‡M G‡mwQ‡jb IqvwksUb| kvwš— cyi¯‹viwU cvIqvi
KviY m¤ú‡K© Rbve Avjg Rvbv‡jb :
wek¦kvwš—el© 1986-Gi Av‡jv‡K †h mg¯— †emiKvix cÖwZôvb wek¦e¨vcx kvwš—
cÖwZôvi j‡¶¨ wewfbœ Kg©m~Pxi gva¨‡g Kvh©µg cwiPvjbv K‡i‡Qb RvwZms‡Ni
gnvmwPe Zv‡Z mš‘ó n‡q KwZcq †emiKvix ms¯’v‡K wek¦kvwš— c`‡K cyi¯‹…Z
K‡i‡Qb| evsjv‡`‡ki `v‡qgx Kg‡c· evsjv‡`k (wWwmwe) bvgK cÖwZôvbwUI GB
kvwš—i c`K cÖvwßi †MŠie AR©b K‡i‡Q|
1982 mv‡j RvwZms‡Ni mvaviY cwil‡`i GK †NvlYvq wek¦kvwš—el© 1986 mvj‡K

wba©viY Kiv nq| KwZcq †emiKvix ms¯’v hviv RvwZmsN KZ…©K ¯^xK…Z Zv‡`i
iwPZ KwZcq cÖ¯—vevejx RvwZmsN mwPevj‡q †cÖiY K‡i| `vqiv kix‡di nhiZ
kvn& mydx ˆmq` `v‡qgDjvn ingvZjvwn AvjvBwn e‡jb, `v‡qgx Kg‡c·
evsjv‡`k (wWwmwe) ga¨cÖv‡P¨ ¯’vqx kvwš— cÖwZôvq Bivb-BivK hy× eÜ, AvdMvwb¯—vb
†_‡K ˆe‡`wkK ˆmb¨ cÖZ¨vnvi, †Ri“Rv‡jg Ges wdwjw¯—bx‡`i Avevmf~wg `LjK…Z
GjvKv †_‡K BmivBjx ˆmb¨ cÖZ¨vnv‡ii Rb¨ wbivcËv cwil`mn wek¦ †bZ…e‡›`i
wbKU G cÖ¯—ve †ciY K‡iwQ‡jb| RvwZmsN mwPevjq GUv ch©v‡jvPbv K‡i
Avgv‡`i Kvh©µg Ges Kg©m~Px‡K Aby‡gv`b w`‡qwQ‡jb| Gi Av‡jv‡K Avgiv XvKv‡Z
GKwU Avš—R©vwZK †mwgbvi Av‡qvRb K‡iwQjvg| RvwZmsN mwPevjqmn we‡k¦i wewfb
†bZ…e‡›`i wbKU †cÖwiZ Avgv‡`i cÖ¯—vevejx M„nxZ n‡q‡Q| GiB Av‡jv‡K RvwZmsN
ga¨cÖv‡P¨ ¯’vqx kvwš— cÖwZôvi e¨vcK Kg©m~Px nv‡Z wb‡q‡Q| B‡Zvg‡a¨ GB kvwš— cÖ¯—
v‡ei Av‡jv‡K ev`kv †nv‡mb‡K †Pqvig¨vb K‡i ga¨cÖv‡P¨ ¯’vqx kvwš— Kwgkb MVb Kiv
n‡q‡Q| m¤cÖwZ G kvwš— KwgwUi cÖwZwbwaMY Bivb-BivK, wdwjw¯—bx, †jevbb G mg¯—
¯’vb cwi`k©‡bi e¨vcK Kg©m~Px MÖnY K‡i‡Q|
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wM‡qwQ‡jb| †Ri“Rv‡j‡gi AwfÁZvi eY©bv w`‡q wZwb e‡jbÑ RvwZms‡Ni gvbevwaKvi
Kwgk‡bi 44Zg ˆeVK †R‡bfvq AbywôZ nq| Avwg H ˆeV‡K †emiKvix cÖwZwbwa
wnmv‡e cÖwZwbwaZ¡ Kwi| RvwZmsN mvaviY Awa‡ek‡bi cÖ¯—ve Abyhvqx ga¨cÖv‡P¨ ¯’vqx
kvwš—i j‡¶¨, †emiKvix cÖwZôvbmg~‡ni Ae`vb‡K Zviv ¯^xK…wZ w`‡qwQ‡jb|
`v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi cÖ¯—vevejxi g‡a¨ BmivBj AwaK…Z cweÎ
†Ri“Rv‡jg AÂj‡K gy³ Kivi Rb¨I cÖ¯—ve wQj| Avwg cÖ_g evOvwj †Ri“Rv‡jg
bMix cwi`k©‡bi †mŠfvM¨ AR©b Kwi| †h‡nZz Avgv‡`i †`‡ki mv‡_ KU‰bwZK
m¤úK †bB| Avwg wgmi `Zvev‡mi gva¨‡g Avgvi RvwZms‡Ni cÖ¯—vevejxi AbyK~‡j
BmivBj md‡ii Aby‡gv`b jvf Kwi| GKB mgq hLb Avwg cweÎ †Ri“Rv‡jg bMi
cwi`k©‡b hvB ZLb hy³iv‡óªi ciivóª gš¿x, ev`kv †nvmvB‡bi we‡kl `Z Ges RvwZmsN
gnvmwP‡ei cÖwZwbwaeM AÎ AÂj cwi`k©b K‡iwQ‡jb| Avwg GLv‡b ciivóª `dZ‡ii
KwZcq Kg©KZ©vi Ges †emiKvix e¨w³e‡Mi mv‡_ Av‡jvPbv K‡iwQ| wdwjw¯—bx
gymjgvb Ges L„óvb‡`i m‡½I Avjvc K‡iwQ| Zviv mK‡j kvwš— cÖwZôvi j‡¶¨
GKgZ| Zviv cÖ‡Z¨‡K kvwš— Kvgbv K‡i‡Qb; wKš‘ wKfv‡e kvwš— cÖwZwôZ n‡e †m
welq wb‡q bvbv gZvgZ Pj‡Q| RR© myjR G e¨vcv‡i GK ewjô f~wgKv cvjb K‡i‡Qb|
evsjv‡`‡ki m‡½ BmivB‡ji eZ©gv‡b †Kvb K~U‰bwZK m¤úK© †bB| Z‡e fwel¨‡Z
GKUv m¤úK© M‡o DVvi m¤¢vebv Av‡Q wK bv, †mLvbKvi RbMY, miKvix g‡bvfve
†Kgb GK_v Rvb‡Z PvB‡j Rbve b~i“j Avjg Avkvev` e¨³ K‡ib|
Avwg evsjv‡`‡ki cÖwZwbwa wnmv‡e †mLv‡b hvBwb| †h‡nZz Avgv‡`i mv‡_ †Kvb
KU‰bwZK m¤úK †bB, gymwjg we‡k¦i ¯’vqx kvwš— cÖwZôvi j‡¶¨ `v‡qgx Kg‡c·
evsjv‡`k (wWwmwe)-Gi †cÖwiZ cÖ¯—vevejx‡K j¶¨ K‡i RvwZms‡Ni gvbevwaKvi
Kwgk‡bi c‡¶ Avwg BmivBj mdi Kwi Ges Avgvi mdiKv‡j BmivBj miKv‡ii

ciivóª `dZi, wk¶v `dZi, wewfbœ BmivBwj KZ…©c‡¶i mv‡_ Avgvi e¨vcK
Av‡jvPbv nq| Zv‡`i AvMÖn nj, evsjv‡`k n‡”Q we‡k¦i e„nËg gymwjg †`k| Zviv
gymjgvb‡`i e¨vcv‡i Avmv-hvIqv Kiv Avkv Ki‡Qb Ges AwP‡iB evsjv‡`‡ki mv‡_
RvwZmsN KZ…©K cÖ¯—vweK kvwš— cwiKíbv ev¯—evwqZ n‡j evsjv‡`‡ki mv‡_ BmivB‡ji
KU‰bwZK m¤úK cÖwZôv jvf Ki‡e e‡j Avwg Avkvev`x| G wel‡q Avwg Avgvi
miKvi‡K Aby‡iva Ki‡ev gymwjg ivóªmg~‡ni, IAvBwm, `w¶Y-c~e Gwkqvi mv‡K©i
AvIZvq †h me bxwZgvjv i‡q‡Q †m Abymv‡i BmivB‡ji mv‡_ Avgv‡`i m¤úK cÖwZôv
Kivi cÖ‡qvRb Abyf‡ei gva¨‡g miKvi G wel‡q wPš—v Ki‡eb|
(f‡qm Ad Av‡gwiKv 2200 15/3 Ziv/ bwmi/Gg Gb) (nhiZ kvn& m~dx ˆmq` `v‡qgDjvn&)
cxi, AvwRgcyi `vqiv kixd I †Pqvig¨vb, `v‡qgx Kg‡c· evsjv‡`k (wWwmwe),
42/2, AvwRgcyi †QvU `vqiv kixd, XvKv- 1205|
Gm.Gg. wRjyj nK
Avcbvi wek¦¯—
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nhiZ kvn& m~dx ‰mq` `v‡qg Djvn&
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cxi mv‡ne ûRyi AvwRgcyi `vqiv
kixd I
†Pqvig¨vb, `v‡qgx Kg‡c·, evsjv‡`k
wePvicwZ Avnmvb DwÏb †PŠayix mv‡eK ivóªcwZ I
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42/2, AvwRgcyi, †QvU `vqiv kixd,
`v‡qgx Kg‡c· evsjv‡`k (wWwmwe)
jvjevM, XvKv-1205
AvjnvR¡ Gg.Gb.Avjg gnvcwiPvjK
`v‡qgx Kg‡c· I RvwZms‡N wbhy³ `v‡qgx Kg‡c·
¯’vqx cÖwZwbwa I kvwš—i `Z

-:Bangladesh Gazet Information has Ended:-


HwZnvwmK AvwRgcyi `vqiv kix‡di
LvZgybœvexwq¨b Iqv ingvZzwjj Avjvgxb nhiZ gyn¤§` gy¯—dv Avngv`
gyR&Zev mjjvû AvjvBwn Iqv mvjvg|

nhiZ mvB‡q¨‡`bv gvIjv Avjx AvjvBwnm mvjvg|


nhiZ mvB‡q¨‡`bv Bgvg nvmvb AvjvBwnm mvjvg|


nhiZ mvB‡q¨‡`bv Bgvg †nvmvBb AvjvBwnm mvjvg|


nhiZ mvB‡q¨‡`bv Bgvg nvmvb gymvbœv AvjvBwnm mvjvg|


nhiZ mvB‡q¨‡`bv Avej nvmvb ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv nhiZ gymv ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Ave`yjvn ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv gymv ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& `vD` ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& gy‡im ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& Bqvwnqv ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& gymv ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Ave mv‡jn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv MvDmyj Avhg ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Ave`yi iv¾vK ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvidzwÏb ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Ave`yj Iqvnve ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv evnvDwÏb ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& AvKxj ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvgmywÏb ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv M`vDi ingvb ingvZjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& d‡qR ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& Kvgvj ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv k¦vqL B¯‹v›`vi ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv k¦vqL Avngv` wmiwn›` ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Ave`yj nvB ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv nvexe Djvn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn& Ave`yi inxg ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv kvn AvgvbZ ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv gyn¤§` `v‡qg ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv iIkb Avjx ingvZjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Avngv` Djvn ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv jwKZ Djvn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv IqvRx Djvn ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Kv‡qg Djvn ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv b~i“jvn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Dev‡q` Djvn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv AvRgZ Djvn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv Avey gymv Kwjg Djvn& ingvZzjvwn AvjvBwn|


nhiZ mvB‡q¨‡`bv `v‡qgDjvn& ingvZzjvwn AvjvBwn|


nhiZ kvn& m~dx gyn¤§` b~i“j Avjg (gvtwRtAvt)

mv¾v`vbkxb cxi mv‡ne ûRyi, AvwRgcyi `vqiv kixd, XvKv|
43. nhiZ kvn m~dx ‰mq` d‡qRx nvivgvBb Lwjj Djvn& (eZ©gvb mv¾v`vbkxb cxi
mv‡ne ûRyi, AvwRgcyi `vqiv kixd)
(Bestowed by His Eminency Dr. Hazrat Shah Sufi M N Alam on March
2nd, 2009)


cÖ_g Aa¨vq
`vqiv kãwUi A_ GLwZqvify³ GjvKv Ges `vqiv kixd A_ cweÎ b~‡ii eË| Avjvn
ZvÕAvjvi b‡I †Niv ¯’vb‡K `vqiv kixd ejv nq| nhiZ kvn& m~dx ˆmq` gyn¤§` `v‡qg
ingvZzjvwn AvjvBwn 253 eQi c~‡e 1175 wnRix m‡b HwZnvwmK AvwRgcyi `vqiv
kixd cÖwZôv K‡ib| `vqiv kix‡di cxi-AvDwjqv, m~dx-mvaK I eyhyM©v‡b Øxb, mZ¨
Øxb cÖwZôvq cvK-fviZ Dcgnv‡`‡k D‡jL‡hvM¨ Ae`vb †i‡L †M‡Qb| nhiZ kvn& mdx
ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwn wQ‡jb gv`viRvZ Awj| wZwb cvnvo-ce©Z,
eb-R½j I wewfbœ Awj-AvDwjqv †Kivg‡`i Q‡nvevZ I m½ jvf K‡ib Ges K‡Vvi
mvabvi gva¨‡g m~dxev` Z_v Gj‡g gv‡id‡Zi m‡ev”P Ávb AR©b K‡ib| PÆMÖv‡gi
wek¦weL¨vZ `i‡ek kvn& AvgvbZ Djvn ingvZzjvwn AvjvBwn I fvi‡Zi cvUbvi
wbZbNv‡Ui Rgvbvi kxl©¯’vbxq AvDwjqv nhiZ ˆmq` gybv‡qg cvKevR ingvZzjvwn
AvjvBwn wQ‡jb Zuvi Ava¨vwZ¥K I ZwiK‡Zi cÖavb wk¶K| wZwb Rb¥MÖnY K‡ib †dbx
†Rjvi KvwRi w`wNi `w¶Y cv‡k¦© LvBqviv Mv‡g|
GB gnvb m~dx-mvaK ¯^xq gwnqmx gvZvi ZË¡veav‡b evj¨wk¶v MÖnY Kivi ci c~e
cyi“‡li †`Iqv kixqZ, ZwiKZ, nwKKZ, gv‡idZ I m~dx Z‡Ë¡i AwZ †Mvcbxq
wb‡`©kbvmg~n AwZ mZKZvi mv‡_ cvjb K‡i PÆMÖv‡gi myweL¨vZ `i‡ek kvn&
AvgvbZ Djvn ingvZzjvwn AvjvBwni mvwbœ‡a¨ Av‡mb| AZtci wZwb GKUvbv 12
eQi GB m~dx-mva‡Ki mvwbœ‡a¨ Ava¨vwZ¥K Rxeb msMÖvg AwZevwnZ K‡ib| GLv‡b
we‡klfv‡e D‡jL¨ †h, nhiZ kvn& m~dx ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwn
AvIjv‡` im~j I evM`v` kix‡di cxiv‡b cxi MvDmyj AvRg gwnDwÏb Avãyj Kvw`i
wRjvbx ingvZzjvwn AvjvBwni 22Zg eskai wQ‡jb| cvK-fviZ Dcgnv‡`‡k AvR
†_‡K cÖvq 700 eQi c~‡e© nhiZ kvn& mdx eLwZqvi gvwnmIqvi ingvZzjvwn
AvjvBwn Kvievjvi cvš—‡i Aew¯Z †dvivZ b`x †_‡K Avie mvMi, fviZ gnvmvMi I
e‡½vcmvMi AwZµg K‡i PÆMÖv‡gi KY©dzjx b`x‡Z cÖ‡ek Ki‡j nVvr AvKvk †_‡K
Mv‡qex AvIqvR aŸwbZ nqÑ Ônv-Djv‡qÕ A_©vr ÔGUvB Mš—e¨ ¯’vbÕ| ˆmq`
eLwZqvi gvwnmIqvi ingvZzjvwn AvjvBwn Mv‡qex AvIqvR ï‡b AvKvk cv‡b gyL
Zz‡j cÖkœ Ki‡jb, Ônv-Djv‡q?Õ AvKvk †_‡K Avevi Mv‡qex AvIqvR aŸwbZ nqÑ
ÔDbhyi nv-Djv‡q Bqv eLwZqviÕ| A_- Ô†n gvwnmIqvi eLwZqvi, GUvB †Zvgvi
AeZi‡Yi ¯’vb|Õ GB Mv‡qex AvIqvR ï‡b wZwb KY©dzjx b`xi Zx‡i gv‡Qi c„ô †_‡K
AeZiY Ki‡jb| Avjvni Av‡`kcÖvß n‡q †h A‡j wZwb gv‡Qi c„ô †_‡K AeZiY
K‡i‡Qb H A‡ji bvg PibØxc| Zvici wZwb †h GjvKvq emevm K‡i‡Qb Zv eZ©gvb
†evqvjLvwj _vbvi ˆmq`ci BDwbqb bv‡g AewnZ I cÖwm×| GB es‡ki AvDwjqv
`i‡ek I m~dx-mvaKMY †bvqvLvjxi †dbx _vbvi LvBqviv MÖv‡g emevm K‡ib| GLvb

†_‡K wek¦e¨vcx Bmjv‡gi mygnvb evYx cÖPvi I mwVK AvwK`v wk¶v †`Iqvi gvb‡m Zuviv
GK gnZx D‡`¨vM MÖnY K‡ib| hv `v‡qgx ZwiKvi gva¨‡g Zviv gvj‡qwkqv, evg©v,
wm½vcyi, B‡›`v‡bwkqv I evsjv‡`‡ki cÖZ¨š— A‡j †cuŠ‡Q †`b|
evsjv‡`‡k A‡bK cÖwm× ZwiK‡Zi LvbKv I `ievi kixd i‡q‡Q| GB LvbKv I
`ievi¸‡jvi g‡a¨ †h KqwU‡Z ZwiK‡Zi wmjwmjv I mwVK AvwK`vi LvbKv I
`ievi cÖwZôv jvf K‡iwQj Zvi g‡a¨ j²xevRvi¯’ wgqv mv‡n‡ei gq`vb nhiZ
kvn& m~dx Avãyi iwng knx` ingvZzjvwn AvjvBwni `ievi kixd, PÆMÖv‡gi jvjw`wNi
cvo¯’ kvn& AvgvbZ Djvn ingvZzjvwn AvjvBwni `ievi kixd, eo `vqiv kixd,
j²xcy‡ii kvgcyi `vqiv kixd, wg‡iik¦ivB‡qi Avãj jwZd myKvbx ingvZzjvwn
AvjvBwni Avgvb‡Uvjv LvbKv kixd, gvBRfvÊvi kixd, Gbv‡qZcyi `ievi kixd,
kwl©bv `ievi kixd, dzidziv `ievi kixd, kvn& myjZvb Avn‡g` P›`ªcyix `ievi
kixd I c¨vivWvBmcvov `ievi kixdmn mKj `ievi kixd AvwRgcyi `vqiv
kix‡di cxi-AvDwjqv †Kivg‡`i cÖwZwôZ `v‡qgx ZwiKv †_‡K d‡qRcÖvß| †h
mKj m~dx-mvaK GB LvbKv †_‡K d‡qRcÖvß n‡q‡Qb Zviv mwVK AvwK`v I mZ¨ Øx‡bi
Dci cÖwZwôZ wQ‡jb| AwZ `t‡Li welq GB †h, eZ©gv‡b GB mKj m~dx-mvaK
I cxi-AvDwjqv †Kivg‡`i LvbKvq kixqZ I ZwiK‡Zi Abykxjb I Avgj eÜ n‡q
hvIqvq nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni Rgvbvq nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg H mKj LvbKv I `ievi cwiPvjK‡`i mv‡_
m¤ú~Y©iƒ‡c m¤úK eÜ K‡ib| KviY wnmv‡e wZwb e‡jb, ÒZviv ZwiK‡Zi Avgj, wgjv`
kixd, wgjv‡` wKqvg kixd I kixq‡Z m¤ú~Y©iƒ‡c cve›`x †bB| Zv‡`i g‡a¨
A‡b‡KB mvjvZ Kv‡qg K‡ib bv|Ó

Dcgnv‡`‡k Bmjvg cÖwZôvq Ava¨vwZ¥K cÖwZwbwa‡`i Ae`vb

cvK-fviZ Dcgnv‡`‡k `wU c×wZ‡Z Bmjvg AvMgb I cÖwZôv jvf K‡i| (1)
cÖkvmwbKfv‡e weRq AR©bMZ c×wZ (2) Ava¨vwZ¥K cÖwZwbwa‡`i Øviv cwiPvwjZ
c×wZ| mZ¨ Øxb cÖwZôvq me‡P‡q †ewk Ae`vb †i‡L‡Qb Ava¨vwZ¥K cÖwZwbwaMY,
hv‡`i‡K Avgiv mdx-mvaK, Awj-Avjvn e‡j AvL¨vwqZ Kwi| AvDwjqv †Kivg‡`i
g‡a¨ we‡klfv‡e D‡jL‡hvM¨ n‡jvÑ LvRv‡q Lv‡RMvb KzZeyj AvKZve myjZvbyj wn›`
LvRv Mix‡e †bIqvR gCbywÏb wPkZx nvmvb mÄix ingvZzjvwn AvjvBwn, nhiZ
ev‡qwR` †ev¯—vgx ingvZzjvwn AvjvBwn, ˆmq` eLwZqvi gvwnmIqvi ingvZzjvwn
AvjvBwn, AvgvbZ kvn (in), LvRv Lvb Rvnvb Avjx ingvZzjvwn AvjvBwn, nhiZ kvn
gL`yg ingvZzjvwn AvjvBwn, nhiZ kvn mjZvb ejLx ingvZzjvwn AvjvBwn, †kL
dwi` DwÏb ingvZzjvwn AvjvBwn, 360 Rb AvDwjqvmn nhiZ kvn& Rvjvj Bqv‡gbx
ingvZzjvwn AvjvBwn, nhiZ kvn& Avjx †evM`v`x ingvZzjwn AvjvBwn, kvn& m~dx gynv¤§`
`v‡qg (in), evi AvDwjqvmn nhiZ kvn& cxi ingvZzjvwn AvjvBwn, nhiZ kvn
myjZvb †Kvgi DwÏb i“gx ingvZzjvwn AvjvBwn, nhiZ kvn †bqvgZ Djvn ey` †kLi
ingvZjvwn AvjvBwn cÖgyL AvDwjqv †Kivg I Ava¨vwZ¥K cÖwZwbwaMY cvK-fviZ
Dcgnv‡`‡k †ejv‡q‡Zi Bmjvg Kv‡qg K‡i Ae`vb iv‡Lb|

AvwRgcyi `vqiv kixd †_‡K d‡qRcÖvß `ievi kix‡di weeiY

nhiZ kvn& AvgvbZ ingvZzjvwn AvjvBwn †_‡K Ava¨vwZ¥K †ejv‡qZ kw³ jvf K‡i
m~dx gyn¤§` `v‡qg ingvZzjvwn AvjvBwn AvwRgcyi `vqiv kixd cÖwZôv K‡ib|
`vqiv kixd n‡Z m~dx b~i gynv¤§` wbRvgcyix ingvZzjvwn AvjvBwn nhiZ kvn& m~dx
jwKZyjvn ingvZzjvwn AvjvBwni wbKU Ava¨vwZ¥K †ejv‡qZ kw³ jvf K‡ib Ges Zv
im~jbvgv m~dx d‡Zn Avjx IqvBmx ingvZzjvwn AvjvBwn‡K wk¶v †`b| mdx d‡Zn
Avjx IqvBmx ingvZzjvwn AvjvBwn †_‡K †ejv‡qZ cÖvß n‡q nhiZ gIjvbv Rvb
kixd ingvZzjvwn AvjvBwn my‡ik¦i `ievi kixd cÖwZôv K‡ib Ges nhiZ Avey eK¡i
wmwÏK ingvZzjvwn AvjvBwn dzidziv, nhiZ kvn& AvgRv` ingvZzjvwn AvjvBwn
cvDmvi kwl©bv `ievi kixd I nhiZ Iqv‡R` Avjx ingvZzjvwn AvjvBwni Lwjdv
nhiZ LvRv BDbym Avjx ingvZzjvwn AvjvBwn Gbv‡qZcyi `ievi kixd (cvebv)
cÖwZôv K‡ib| evsjv‡`‡ki G mKj `ievi kixd QvovI A‡bK `ievi kixd
AvwRgcyi `vqiv kix‡di mv‡_ GKB myZvq Ava¨vwZ¥K kw³‡Z Muv_v| wKš‘ eZ©gv‡b
AwaKvsk `iev‡I `vqiv kix‡di `v‡qgx ZwiKvi wmjwmjv I kixqZ, (mvjvZ),
ZwiKZ, nwKKZ I gv‡id‡Zi †Kvb weavb Rvwi †bB|

evsjv‡`‡ki Z_vKw_Z LvbKv I `ievi cÖwZôvi BwZnvm
evsjv‡`‡ki A‡bK Z_vKw_Z LvbKv I `ievi cÖwZôv jvf K‡i‡Q| hvi g~j D‡Ïk¨
n‡jv mwVK AvwK`v †_‡K mvaviY RbMY‡K `~‡i †i‡L ¯^v_ nvwmj Kiv| hvi
cwi‡cÖw¶‡Z ˆ¯^ikvmK Gikv‡`i kvmbvg‡j †Rbv‡ij Gikv` fvi‡Zi RAW-Gi
G‡RwÝ wb‡q G‡`‡ki mijcvY gvbyl‡K †avKv †`Iqvi Rb¨ I Zvi kvmbKvh©
cwiPvjbv I `xN©vwqZ Ges evsjvi gmb` ¯’vqxfv‡e `Lj Kivi gvb‡m AvUiwk‡Z
Z_vKw_Z e¨w³‡K iv¯—v †_‡K Kwo‡q G‡b ˆ¯^ivPvix Gikv` cxic~Rvq Avm³
n‡q c‡ob| Zvi kvmbvg‡j wZwb 99 evi †nwjKÞvi‡hv‡M AvUiwki Z_vKw_Z cxi
nvmgZDjvni wbKU hvZvqvZ K‡I †mbvevwnbxi D‡ËwRZ Rywbqi Awdmvi‡`i g‡a¨
KwZcq †jvfx †Rbv‡ij‡`i w`‡q my‡KŠk‡j Z_vKw_Z LvbKvi wbqš¿Y cÖwZôv K‡ib|
cieZ©x ch©v‡q Avjvn ieŸyj Avjvgxb, Zuvi imj mjjvû AvjvBwn Iqvmvjvg I
m‡jnxb ev›`v‡`i Awfkv‡c Avµvš— n‡q †Rbv‡ij Gikv‡`i ivR‰bwZK, mvgvwRK
I cvwievwiK Rxeb aŸsm n‡q hvq| (Avjvn ieŸyj Avjvgxb KZ©„K †NvwlZ hy‡×
Avµvš— n‡q Ges cweÎ KiAv‡bi miv Avj-Bgiv‡bi 26bs Avqv‡Z DwjwLZ Avjvni
cÖwZkÖ“wZ Abyhvqx)| †Rbv‡ij Gikv` †hme Z_vKw_Z cxi I LvbKvq hvZvqvZ Ki‡Zb
Zv‡`i g‡a¨ KvÊÁvbnxb g~L©, iv¯—vq K¤^j we‡µZv, mv‡q`vev‡`i Z_vKw_Z cxi
mv‡q`vev`x, Gbv‡qZcy‡ii gywi` mvaviY mij-mnR e‡qve× ZwiK‡Zi KvÊÁvbnxb
g~L©, miKvwi Kwl wefv‡M Kg©iZ BDwc Gwmm‡U›U nvmgZ Djvn Ii‡d AvUiwk cxi|
gvwbKM‡Äi Z_vKw_Z cxi cÖ‡dmi AvRnvi“j Bmjvg| Pi‡gvbvB‡qi cxi fyqv ˆmq`
dRjyj Kixg| †`IqvbevMxi Z_vKw_Z cxi gvney‡e †Lv`v|
KvÊÁvbnxb g~L©-bv`vb, ¯^‡NvwlZ Ô†k‡i LvRvÕ Ii‡d Av‡bvqvi †nv‡mb| G‡`i g‡a¨
Av‡bvqvi †nv‡mb Avš—RvwZK gvwdqvP‡µi mv‡_ msNe× †_‡K †PvivKvievwii mv‡_
m¤ú„³| hw`I wZwb cxi-gywiw` e¨emv K‡ib bv| Z‡e wZwb fviZxq †Mv‡q›`v ms¯’v


c„ô‡cvlKZvq evsjv‡`kmn fvi‡Zi wKQz gš¿x I cÖkvmwbK
Kg©KZ©v‡`i gv_vq GKwU njy` i‡Oi cvMox cwo‡q wb‡Ri ekxf~Z Kivi †Póv K‡ib|
Zvi GK mn‡hvMx gwReyi ingvb wPkZx wb‡R‡K wek¦cxi `vex K‡i A‡jŠwKK I
KvíwbK wKQz Rv` †`wL‡q cÖkvm‡bi †jvK‡`i †avKvq †djZ| Zvi AcKg m¤ú‡K
miKvwi †Mv‡q›`v wefvM GKwU wi‡cvU ˆZwi K‡i| cieZx©‡Z Zvi AvZ¥xq-¯^Rbiv
Zv‡K nZ¨v K‡i|
ˆ¯^ikvmK Gikv` †h mKj fÊcxi‡`i Kv‡Q wM‡q‡Qb, Zviv mv¤cÖwZKv‡j nVvr K‡i
cxi gywiw` e¨emvq †g‡Z D‡V‡Q| G mKj ¯^‡NvwlZ cxi I Zv‡`i `iev‡i DU, Mi“,
QvMj RevB K‡i ZwiK‡Zi Avgj I kixq‡Zi weavb ev¯—evqb QvovB wb‡Riv j¶ j¶
gvbyl‡K c_åó K‡i Øxb Bmjvg‡K m¤ú~Y©iƒ‡c aŸsm Kivi Kv‡R wjß| G mKj †emiv
cxi‡`i K‡Vvi n‡¯— `g‡bi Rb¨ `vqiv kix‡di eZgvb mv¾v`vbkxb, wbDBqK©wfwËK
wek¦ Ava¨vwZ¥K cwil‡`i mfvcwZ, RvwZms‡N wbhy³ †emiKvix ¯’vqx cÖwZwbwa I
wek¦kvwš—i `~Z W. nhiZ kvn& m~dx gyn¤§` b~i“j Avjg K‡Vvi e¨e¯’v MÖnY K‡ib|
m~dx mv‡ne Zv‡`i Avmj cwiPq RbM‡Yi mvg‡b Avj KiAvb I nv`x‡mi Av‡jv‡K
Zz‡j a‡ib| wZwb ZwiK‡Zi mwVK wb`©kbmg~n `xN©w`b hver cKv‡k¨ Av‡jvPbvmgv‡jvPbvi gva¨‡g RbMY‡K AewnZ K‡ib| GB mKj fÊ cxi‡`i nvZ †_‡K
Bmjvg I mvaviY gvbyl‡K i¶vi Rb¨ wZwb hy‡Mvc‡hvMx c`‡¶c MÖnY K‡i †`k I
RvwZi Rb¨ GK Kj¨vYKi mwVK e¨e¯’v MÖnY K‡i‡Qb| hvi Kvi‡Y mvaviY gvbyl
AvcvZZ fÊcxi‡`i nvZ †_‡K kixqZ, ZwiKZwe‡ivax cxi, gywiw`, cov cvwb,
ZvweR wewµ Ges Ii‡ki bv‡g DU-Mi“ RevB‡qi Puv`vevwR e¨emvi welqwU cwi®‹vi
n‡q D‡V‡Q|

`vqiv kix‡di mv¾v`vbkxb nhiZ kvn m~dx gyn¤§` b~i“j
Avj‡gi fvlvq cxi k‡ãi Zvrch© I e¨vL¨v

nhiZ kvn& m~dx gyn¤§` b~i“j Avjg e‡jb, cxi gv‡b wk¶K| GB wk¶‡Ki gva¨‡g
Ava¨vwZ¥K ZË m¤ú‡K AeMZ nIqv hvq| wKš ZË¡wU AZ¨š— †Mvcbxq| †h m~dx-mvaK
I cxi-`i‡ek hZ Ava¨vwZ¥K kw³i D”P Avm‡b AwawôZ n‡eb wZwb mvaviY RbMY
†_‡K ZZB AwZ †MvcbxqZv I mZKZv Aej¤^b Ki‡eb| wZwb Av‡iv e‡jb, GB ZË¡
Ae‡jvKbKvix m‡jnxb ev›`v wnmv‡e gvbeRvwZ Z_v m„wóK‡ji cÖwZ Avjvn I im~j
(mv) †_‡K Awc©Z `vwqZ¡ AwZ †Mvc‡b wbt¯^v_fv‡e cvjb K‡i hv‡eb| Gme Awj`i‡ek I m‡jnxb ev›`vMY Avw_©K UvKv-cqmvi wewbg‡q †Kvb wKQz K‡ib bv| wec‡`
c‡o gvbyl Zv‡`I `iev‡i I †mvnev‡Z Avm‡j Zviv †Mvc‡b I cÖKv‡k¨ †`vqv I mvnvh¨
K‡ib| hLb G mKj gvbyl wec`- Avc` KvwU‡q I‡V ZLb Zv‡`i‡K mr I mwVKfv‡e
Pjvi Rb¨ e‡jb Ges †Kvb wKQzi wewbgq QvovB mwVK w`K-wb‡`©kbv w`‡q _v‡Kb|
Zuviv Avj KiAvb I nv`xm †gvZv‡eK gvby‡li g‡a¨ Bmjv‡gi mygnvb evYx Avjvni
Iqv‡¯— cÖPvi K‡i _v‡Kb| gvbyl‡`i mr Kv‡R DrmvwnZ Kiv Ges Amr KvR †_‡K
weiZ ivLvi cÖ‡qvRbxq e¨e¯’v MÖnY Ki‡Z wØav‡eva K‡ib bv| G‡`i‡K ejv nq
Avjvn ZvÕAvjvi A‡NvwlZ m‡jnxb ev›`v ev Awj-Avjvn|

AvwRgcyi `vqiv kixd †_‡K Ava¨vwZ¥K d‡qRcÖvß kvLvmg~‡ni g‡a¨ my‡ik¦i `ievi
kix‡di kvn& †ejvj b~ix, j²xcy‡ii kvgcyi `vqiv kix‡di KL¨vZ kqZvb bvU¨Kvi I
ev`¨Kvi b~i“j Avjg, Avgvb‡Uvjvi Ave`yj jwZd myKvbxi LvbKv kix‡di KL¨vZ
kqZvb fÊcxi ZvRyj Bmjvg, Gbv‡qZcyi `ievi kix‡di c_åó ZwiKZ I
kixqZwe‡ivax fÊcxiMY, P›`cvov `ievi kix‡di nhiZ kvn& mdx ˆmq` myjZvb
Avng` P›`cyixi ingvZjvwn AvjvBwni RvgvZv KL¨vZ fÊcxi f~qv ˆmq` dRjyj
Kwig, XvKv j²xevRv‡ii wgqv mv‡ne gq`v‡bi Avãi iwng knx` ingvZzjvwn
AvjvBwni LvbKvi ZwiK‡Zi KvÊÁvbnxb g~L©, cÖZviK nvwg`Djvn I PÆMÖv‡gi kvn&
AvgvbZ Djvn ingvZzjvwn AvjvBwni gvRv‡ii Z_vKw_Z Lv‡`‡gi `vwq‡Z¡ wb‡qvwRZ
ZwiK‡Zi KvÊÁvbnxb g~L© †d‡ieŸvR I Puv`vevR †QvU mv‡neRv`v dRjyjvn I Zvi
åvZz®úyÎ evej wgqv Ms Ges †QvU `vqiv kixd †_‡K ewn®K…Z gMevRv‡ii kvn b~ix
ingvZzjvwn AvjvBwni LvbKvi Lv‡`g `vex`vi, g`‡Lvi, gvZvj, kixq‡Zi
KvÊÁvbnxb gyL© bv`vb, `vqiv kixd †_‡K weZvwiZ Gidvb Dwχbi Kmš—vb
d‡qRx| GB d‡qRx g`-MuvRvi †bkvq Avm³ †_‡K ¯’vbxq bexbM‡ii KzL¨vZ mš¿vmx
†njvj DwÏb, †ejvj DwÏb, Gbvgyj nK KZzex, MuvRv‡Lvi Rqbvj Av‡e`xb Ms‡`i
wb‡q bexbMi _vbvi Beªvnxgcy‡i m~dx gyn¤§` b~i“j Avjg ûRyi KZ©„K cÖwZwôZ
m~dxqvev` GwZgLvbvi GKwU i“g `Lj K‡i Z_vq fÊcx‡ii Av¯—vbv evwb‡q‡Qb| †m
`vqiv kix‡di mßg MwÏbkxb `vex K‡i Ges kixqZ I ZwiKZwe‡ivax Kg©Kv‡Ê wjß
Av‡Q| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg ûRyi GB fÊ kqZvb d‡qRxi wei“‡×
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kixd gmwR` msjM| Zuvi LvbKvq eZ©gv‡b `v‡qgx ZwiKvi wmjwmjv Rvwi †bB|


nhiZ kvn& m~dx iIkb Avjx ingvZzjvwn AvjvBwn m~dx gyn¤§` `v‡qg
ingvZzjvwn AvjvBwni RvgvZv, cavb Lwjdv I 2q mv¾v`vbkxb| wZwb 1224 wnRix
m‡bi 9B iweDj AvDqvj IdvZ jvf K‡ib| GB gnvb m~dx-mvaK w`jxi †gvNj
mvgªv‡R¨i mgªvU AvwRgyk¥v‡bi GKRb cÖfvekvjx cÖavbgš¿x wQ‡jb| H mgq wZwb
`iv‡ivM¨ e¨vwa‡Z Avµvš— n‡q `vqiv kix‡d Av‡mb Ges Z_vq GK hyM Ae¯’vb K‡i
mvdj¨gwÊZ nb| Zuvi gvRvi kixd eo `vqiv kix‡di gmwR` msjMœ|

(3) nhiZ kvn& m~dx ˆmq` Avngv` Djvn ingvZzjvwn AvjvBwn m~dx gyn¤§`
`v‡qg ingvZzjvwn AvjvBwni †R¨ô mv‡neRv`v| wZwb 1200 wnRix †gvZv‡eK
1785 wLª÷v‡ã Rb¥MÖnY K‡ib| wZwb GKRb gv`viRvZ Awj‡q Kv‡gj wQ‡jb|
wZwb 1230 wnRix m‡bi 5B kvIqvj †gvZv‡eK 10B †m‡Þ¤^i 1815 mv‡j gvÎ
30 eQi eq‡m IdvZ jvf K‡ib| Zuvi gvRvi kixd eo `vqiv kixd gmwR`
cÖv½‡Y| wZwb ¯^í mgq RxweZ _vK‡jI Zuvi Øviv kixqZ, ZwiKZ, nwKKZ I
gv‡id‡Zi eû ¸i“Z¡c~Y Kg© mvwaZ nq| wZwb †QvU `vqiv kix‡d LvbKv‡q `v‡qgxqv
MwÏbkxb wQ‡jb| cieZ©x‡Z Zuvi Dchy³ eo mš—vb nhiZ kvn& mdx ˆmq` IqvwR
Djvn ingvZzjvwn AvjvBwn‡K Zuvi ¯’jvwfwl³ K‡i hvb|

nhiZ kvn& m~dx ˆmq` jwKZzjvn ingvZzjvwn AvjvBwn wQ‡jb nhiZ kvn
mdx gyn¤§` `v‡qg ingvZzjvwn AvjvBwni Kwbô mv‡neRv`v| wZwb 1205 wnRix
†gvZv‡eK 1790 wLª÷v‡ã gvZ…Mf© †_‡K Awj-Avjvniƒ‡c Rb¥MÖnY K‡ib| wZwb
Rvgvbvi GKRb kxl©¯’vbxq AvDwjqv wQ‡jb| Zuvi Avg‡j fviZe‡l© Bmjv‡gi
mygnvb evYx I Øxwb Zvwjg †`Ie›`, GRxw`, gyqvweqv Ges †mŠw` ivRZ‡š¿i Iqvnvex
gZev‡`i wei“‡× môy cÖwZKvi I mwVK ZwiK‡Zi Abykxjb cÖPvi I cÖmvi jvf K‡i|
Zuvi Idv‡Zi ci AwZ `yf©vM¨RbK Kvi‡Y Zuvi LvbKv eo `vqiv kix‡d| Zuvi
eskai‡`i g‡a¨ A‡b‡KB ZrKvjxb fvi‡Zi †`Ie›` gv`vmv I g`xbv wek¦we`¨vj‡q
†jLvcov K‡i wb‡R‡`i‡K Øxb Bmjvg I `v‡qgx ZwiKvi g‡a¨ GK myKwVb cÖvPxi
ˆZwi K‡i c_åó n‡q LvbKv‡q `v‡qgxqvi HwZn¨‡K m¤ú~Y©iƒ‡c webó K‡i †`q| weavq
eo `vqiv kix‡d Zuvi eskai‡`i g‡a¨ m~dx gyn¤§` `v‡qg ingvZzjvwn AvjvBwnÕi
ZwiKvi †Kvb Abykxjb Dcjwä Kiv hvq bv| mv¤cÖwZKKv‡j MwÏbkxbMY wekvj
IqvK&d G‡÷‡Ui m¤úwË wewµ K‡i I f³‡`i bRivbv wb‡q wejvk eûj Rxeb-hvcb
Ges f³ gywi`‡`i UvKvq cÖwZ eQi n¾ cvjb K‡i wb‡R‡`i g~L©Zvi Aš—iv‡j eo eo
cxi †m‡R kixqZ I ZwiKZ‡K m¤ú~Y©iƒ‡c aŸsm K‡i w`‡q‡Q| d‡j eo `vqiv kix‡d
eZ©gv‡b ci‡`kx e¨w³MY gmwR` cwiPvjbv K‡ib| Z_vq ZwiK‡Zi †Kvb Abykxjb
Rvwi †bB| ïa AvbyôvwbK Iik, wkiwb mvjvZ, `wbqvex ¯^v_ nvwm‡ji Rb¨ Rvwi
i‡q‡Q| nhiZ kvn& m~dx jwKZzjvn ingvZzjvwn AvjvBwn 26†k iweDm mvbx 1253
wnRix †gvZv‡eK 30†k RyjvB, 1837 wLª÷v‡ã Bnavg Z¨vM KiZt †emv‡j nvKxwK
jvf K‡ib| Zuvi gvRvi kixd eo `vqiv kix‡d Aew¯’Z|


nhiZ kvn& m~dx gvRnvi“j nK IqvwjDjvn ingvZzjvwn AvjvBwn wQ‡jb nhiZ
kvn& m~dx ˆmq` jwKZzjvn ingvZzjvwn AvjvBwni †R¨ô mv‡neRv`v| wZwb AvbygvwbK
1227 wnRix †_‡K 1230 wnRix m‡bi g‡a¨ †h‡Kvb GK mgq `vqiv kix‡d
Rb¥MÖnY K‡ib| ˆkke †_‡K wZwb gnvb wcZvi cÖZ¨¶ ZË¡veav‡b LvbKvi Aš—f©y³
gv`vmv †_‡K cÖv_wgK wk¶v mgvß K‡ib| AZtci ZrKvjxb XvKvi Ab¨ gv`ªvmv
†_‡K KziAvb, nv`xm, †dKvnmn D`y©-Aviex fvlvq D”Pwk¶v jvf K‡ib| evj¨Kvj
†_‡K wZwb wcZvi †L`gZ Ki‡Z AZ¨š— hZœevb wQ‡jb| wcZvi Lvm `wó AR©‡bi
gva¨‡g Bj‡g Rv‡nixi m‡½ m‡½ Bj‡g ev‡Zbx AR©b K‡ib| wZwb wcZvi n‡¯—
evqvZcÖvß nb Ges †LiKv-†LjvdZ jvf K‡ib| 1253 wnRix‡Z nhiZ kvn& m~dx
jwKZjvn ingvZzjvwn AvjvBwni IdvZ jv‡fi ci wZwb eo `vqiv kix‡di ¯’jvwfwl³
mv¾v`vbkxb g‡bvbxZ nb| Zuvi ms¯ú‡k© gywi`vb, †gvZv‡K`xb I f³e›` i“nvwb
dv‡qR I bcvw_©e Kj¨v‡Yi c_ Z_v m‡Z¨i Av‡jvKgq Rxeb jvf K‡i kixqZ I
ZwiK‡Zi D”PZi †gvKv‡g †cuŠ‡Qb| GB gnvb ehyM© e¨w³ 1301 wnRix †gvZv‡eK
10B RyjvB 1884 wLª÷v‡ã IdvZ jvf K‡ib| Zuvi gvRvi kixd eo `vqiv kixd|


nhiZ kvn& m~dx mwdDjvn ingvZzjvwn AvjvBwn wQ‡jb nhiZ kvn& m~dx
ˆmq` jwKZzjvn ingvZzjvwn AvjvBwni †gR mv‡neRv`v| wZwb evj¨Kv‡j `vqiv
kix‡di wbR¯^ gv`ªvmvq Aa¨qb K‡ib Ges evj¨ve¯’vqB ¯^xq wcZvi wbKU evqvZcÖvß
n‡Z Zuvi †L`g‡Z AvZ¥wb‡qvwRZ _v‡Kb| nhiZ kvn m~dx ˆmq` jwKZzjvn
ingvZzjvwn AvjvBwn Zuv‡K wmjwmjv‡q `v‡qgxqvi i“nvwb `x¶v Abyhvqx evBqvZ
K‡ib| DËiKv‡j †QvU `vqiv kix‡di MwÏbkxb wbR R¨vVv‡Zv fvB gIjvbv
kvn& m~dx ˆmq` IqvwRDjvn& ingvZzjvwn AvjvBwni wbKU †_‡K †LiKv-†LjvdZ jvf
K‡ib| nhiZ kvn& m~dx mwdDjvn (i) ¯^xq wcZvi Idv‡Zi ci eo `vqiv kix‡di
†`Ie›` AvwK`vi Iqvnvex AvZ¥xq‡`i cÖvmv` loh‡š¿i wkKvi n‡q cvebv †Rjvi
kvnRv`cy‡i wnRiZ K‡ib| †mLv‡b GK m¤£vš— cwiev‡i weevn K‡ib Ges Øxb cÖPv‡ii
D‡Ï‡k¨ kvnRv`cy‡i `v‡qgx wmjwmjvi Av‡jv‡K †mLv‡b LvbKvn& ¯’vcb K‡ib| H
LvbKvwU ˆmq`cyi `vqiv evox bv‡g cÖwm× jvf K‡i| Z_vq Zuvi eû †KivgZ I
†ejv‡q‡Zi wb`k©b cÖKvk cvq| H LvbKv‡ZB wZwb Rxe‡bi Awš—g gyn~Z© ch©š— emevm
K‡ib| †mLv‡b Zuvi gvRvi kixd i‡q‡Q| Zuvi †Kivg‡Zi Kvwnbx A`¨vewa †jvKgy‡L
cÖPwjZ Av‡Q|


nhiZ kvn m~dx nvwdRyjvn ingvZzjvwn AvjvBwn wQ‡jb nhiZ kvn& mdx
ˆmq` jwKZzjvn ingvZzjvwn AvjvBwni Kwbô mv‡neRv`v| wZwb evj¨Kv‡j `vqiv
kixd¯’ gv`ªvmv †_‡K cÖv_wgK wk¶v mgvwßi ci XvKvi ZvZxevRvi¯’ ZrRgvbvi
GKgvÎ cÖvPxbZg Bmjvgx wk¶v †K›` †_‡K Avj KiAvb, nv`xm I †dKvn& kv‡¯¿
wk¶v jvf K‡ib| wZwb Av‡j‡g nv°vbx wcZvi wbKU Gj‡g gv‡idZ I
Ava¨vwZ¥K wk¶v AR©b K‡ib Ges Zvi nv‡Z evBqvZ nb| cieZ©x‡Z †LjvdZ I
†LiKv jvf K‡ib| wcZvi Idv‡Zi ci ¯^xq R¨vVvZ fvB †QvU `vqiv kix‡di
MwÏbkxb cxi nhiZ kvn& m~dx ˆmq` IqvwRDjvn ingvZzjvwn AvjvBwni wbKU
†_‡K bK&ke›`xqv-†gvRv‡Ï`xqv ZwiKvi wmjwmjv †_‡K †LjvdZ jvf K‡ib| wZwb

AZ¨š— bgª, f` I mij wP‡Ëi e¨w³ wQ‡jb Ges wZwb AwZ D”P ch©v‡qi
KvgvwjqvZm¤úbœ eyhyM© wQ‡jb| nhiZ kvn& m~dx nvwdRyjvn ingvZjvwn AvjvBwn
eûmsL¨K f³-gywi` †i‡L 1314 wnRixi 21 wRjnR¡ †gvZv‡eK 1897 wLª÷v‡ã IdvZ
jvf K‡ib| Zuvi gvRvi kixd eo `vqiv kixd gmwR` cÖv½‡Y|

AvwRgcyi eo `vqiv kix‡di eZ©gvb Ae¯’v
nhiZ kvn m~dx jwKZzjvn ingvZjvwn AvjvBwni eskaiMY eo `vqiv kix‡d
m¤ú~Y©iƒ‡c kwiqZ I ZwiKZwe‡ivax fvi‡Zi †`Ie›` gv`vmv †_‡K †jLvcov K‡i
c_åó n‡q c‡ob| eo `vqiv kix‡di eZ©gvb Z_vKw_Z I ¯^‡NvwlZ MwÏbkxb ˆmq`
Avng` Djvn Ii‡d Ryev‡qi (KvRx gvwbKMÄ) †`Ie›`x AvwK`vq wek¦vmx GKRb
Iqvnvex Av‡jg| g`xbv wek¦we`¨vjq †_‡K wZwb D”PZi wWMÖx nvwmj K‡i‡Qb e‡U;
wKš‘ c~ecyi“‡li HwZn¨ I ZwiK‡Zi wewa †gvZv‡eK wZwb ZwiK‡Zi KvÊÁvbnxb g~L©
Ges cvwK¯— vb Avg‡j GKRb eyw×Rxex nZ¨v gvgjvi Avmvgx| wZwb cvwK¯—vb Avg‡j
†`k ¯^vaxbZvi mgq XvKv wek¦we`¨vj‡qi GKRb wewkó wk¶vwe` I ew×Rxex nZ¨v
gvgjvi PvR©kxUfy³ Avmvgx wQ‡jb| mycÖxg †Kv‡Ui mv‡eK wePvicwZ `v‡qgx Kg‡c·
evsjv‡`‡ki mv‡eK Dc‡`óv cwil‡`i mfvcwZ wePvicwZ Avnmvb Dwχbi K…cv`„wó‡Z
I `vqiv kix‡di AvDwjqv‡`i †`vqvi dwRj‡Z hw`I mvgwqKfv‡e ZLb GB
ivRvKvi/Avj e`i evwnbxi †bZv †invB cvb| cieZ©x‡Z Iqv‡Kdvj my‡Î Rvbv hvq,
Zvi gvgjvwU cybivq Z`š— n‡Z cv‡i| GLv‡b `ytLRbK GB †h, GB c_åó †`Ie›`
AvwK`vq wek¦vmx Iqvnvex, Pzj-`vwo I cvMoxavix Av‡jg hw`I wb‡R‡K `vex K‡ib
eZ©gvb eo `vqiv kix‡di MwÏbkxb| wKš‘ `yt‡Li welq wZwb mßv‡ni 6 w`bB
KvRxwMwii av›`vq gvwbKM‡Ä Ae¯’vb K‡ib| `vqiv kix‡di Ava¨vwZ¥K cÖwZwbwa‡`i
bxwZ n‡jv, `vqiv kix‡di †Kvb MwÏbkxb I Ava¨vwZ¥K cÖwZwbwa nReZ cvjb Qvov
`vqiv kixd Z¨vM Kivi †Kvb weavb †bBÕ| cÖL¨vZ wk¶vwe` W. KvRx `xb gn¤§‡`i
fvlvqÑ ÔAvgvi GK gwZåó †`Ie›`x AvwK`vi Dci cÖwZwôZ QvÎ eZgv‡b eo `vqiv kix‡di
MwÏbkxb cxi e‡j wb‡R‡K `vex Ki‡jI e¯Z Zvi g‡a¨ †Kvb Ava¨vwZ¥K I ZwiK‡Zi Ávb
ew× I Avgj †bB| Aciw`‡K Av‡iK KvÊÁvbnxb gL Zvi m‡nv`i fvB AveRi `vqiv
kix‡di Mw`‡Z e‡m Suvo, dzK I †`vqv ZvweR wewµ Ges IqvK&d m¤úwË wkiwb
mvjv‡Zi bv‡g wewµ K‡i GB gnvb AvDwjqv‡`i LvbKvwUi HwZn¨ I ZwiKZ
m¤ú~Y©iƒ‡c aŸsm K‡i w`‡q‡Q| (wewkó M‡elK BwÄwbqvi AvwRRyj Bmjvg KZK iwPZ
M‡elYvg~jK AvDwjqv †Kivg‡`i MÖš’ †_‡K msMÖn| W. ggZvR DwÏb KZ©„K cwi‡ewkZ
f‡qm Ae `¨v Iqvì© wmwU‡Rb cwÎKvq cÖKvwkZ we‡kl cÖwZ‡e`b `vqiv kixd msµvš—
wi‡cvU©|) GLv‡b Av‡iv D‡jL Av‡Q †h, ZwiKZwe‡ivax †`Ie›`x I BRxw` gZev‡`
wek¦vmx KL¨vZ Avj e`i evwnbxi †bZv †gvjv Ryev‡qi hw`I wb‡R‡K eZgv‡b †Mvjvcx
mybœx `vex Ki‡Qb Ges IqvK&d m¤úwË wewµ K‡i c~ecyi“l‡`i Iik I wkiwb
mvjv‡Zi AvbyôvwbKZv K‡i Avm‡Qb, wKš‘ cÖKZc‡¶ wZwb GKRb K‡Vvi Iqvnvex
gZev‡` wek¦vmx fÊcxi| Zviv †Kvb Øxwb wk¶v I †mevg~jK Kv‡R Rxe‡b KLbI
AskMÖnY K‡iwb; GgbwK †Kvb wk¶v cÖwZôvb cÖwZôv K‡ibwb| Aciw`‡K †QvU `vqiv

kixd KZ©„K †i½yb †_‡K gvwbKMÄ ch©š— 100wUiI †ewk cÖwZôvb nhiZ kvn m~dx
gyn¤§` bi“j Avj‡gi mvwe©K ZË¡veav‡b cwZôv jvf K‡i Z_vq Øxb I ZwiK‡Zi
KvR myôyfv‡e cwiPvwjZ n‡”Q| AvR †_‡K 30 eQi c~‡e GB KL¨vZ Iqvnvex
Ryev‡qi I eo `vqiv kix‡di Z_vKw_Z ¯^‡NvwlZ cxiMY †QvU `vqiv kixd‡K
mybR‡i †`LZ bv| nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi ewjô †bZ…‡Z¡, Ava¨vwZ¥K
Ges mvgvwRK cÖfv‡e wek¦e¨vcx AvR †QvU `vqiv kixd Ô`v‡qgx Kg‡c· evsjv‡`kÕ
(wWwmwe) bv‡g Avš—R©vwZK L¨vwZm¤úbœ cÖwZôvb| Aciw`‡K eo `vqiv kixd GKwU
ZwiKZ cwicšx LvbKvq iƒcvš—wiZ n‡q‡Q| `ytLRbK n‡jI mZ¨ †h, nhiZ kvn&
m~dx ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwni †QvU mv‡neRv`v nhiZ kvn& m~dx
ˆmq` jwKZjvn (i)-Gi Rgvbvi kxl©¯’vbxq AvDwjqv wQ‡jb| wZwb eo `vqiv
kix‡di MwÏbkxb wQ‡jb| Zuvi eo fvB Rgvbvi Av‡iK kxl©¯’vbxq AvDwjqv, †QvU
`vqiv kix‡di MwÏbkxb †_‡K Zuvi es‡ki `v‡qgx ZwiK‡Zi avivevwnKZv †QvU `vqiv
kix‡d Rvwi †i‡L wM‡q‡Qb| Aciw`‡K kvn& m~dx ˆmq` jwKZzjvn ingvZzjvwn
AvjvBwni wZb mv‡neRv`v ˆmq` gvRnvi“j nK IqvwjDjvn ingvZzjvwn
AvjvBwn, †gR mv‡neRv`v ˆmq` mwdDjvn ingvZzjvwn AvjvBwn I †QvU mv‡neRv`v
ˆmq` nvwdRyjvn ingvZzjvwn AvjvBwn ch©š— `v‡qgx ZwiK‡Zi avivevwnKZv eo `vqiv
kix‡d Rvwi wQj| Zv‡`i mš—vb‡`i g‡a¨ cieZ©x‡Z cÖvq mK‡jB fvi‡Zi †`Ie›`
gv`vmv †_‡K D”PZi wWMÖx nvwmj K‡i `v‡qgx ZwiK‡Zi g~javiv †_‡K wePz¨wZ n‡q
BRxw` Bmjv‡gi †jevm aviY K‡i| Iqvnvex AvwK`v Aš—‡i I gM‡R mycÖwZwôZ K‡i
`vqiv kix‡di cÖwZôvZv nhiZ kvn& mydx ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwn
KZ©„K cÖwZwôZ `v‡qgx ZwiKv I cxi gywk©`‡`i Ava¨vwZ¥K wmjwmjv‡K m¤ú~Y©iƒ‡c aŸsm
K‡i †`q| eZ©gv‡b ¯^‡NvwlZ cxi, gvwbKM‡Äi KvRx, eo `vqiv kix‡di IqvK&d
m¤úwËi ZË¡veavqK ˆmq` Avng`Djvn Ryev‡qi GKRb †Mvjvcx mywbœ| wKš‘ Iqvnvex
gZev` I AvwK`vq wek¦vmx e‡j eZ©gvb ZwiKZcš’x mybœx Av‡jg-IjvgvMY Zvi
e¨vcv‡i wewfbœ AwfgZ e¨³ K‡ib| mv‡eK wePviK, BmjvwgK `vk©wbK evsjv‡`k
mycÖxg †Kv‡Ui wewkó AvBbRxex W. AvwRRyi ingvb †PŠayix, wewkó wePviK AvBwRAvi
B݇c±i †Rbv‡ij Ad †iwR‡÷ªkb, Rbve †gvt gvR`vi †nv‡mb, wewkó wePviK
mv‡eK B݇c±i †Rbv‡ij Ad †iwR‡÷ªkb (AvBwRAvi), eZ©gvb †Rjv `vqiv RR
XvKv bvix I wkï Av`vjZ-1 Rbve wgRvbyi ingvb, †Rjv I `vqiv RR Rbve AvZvDi
ingvb, gnvmwPe evsjv‡`k RywWwkqvj mvwf©m G‡mvwm‡qkb, bvivqYMÄ †Rjv `vqiv RR
Rbve gIjvbv kvgmyj nK, cywj‡ki †Mv‡q›`v wefv‡Mi wmwbqi Kg©KZ©v Rbve gyÝx
AvwZKi ingvb, wmAvBwW wefv‡Mi Kg©KZ©v Rbve Av‡bvqvi †nv‡mb, GB MÖ‡š’i †jLK
wcwÝcvj W. gn¤§` Avãyj AvDqvj, ˆ`wbK BbwKjve cwÎKvi wmwbqi mvsevw`K Rbve
Ave`yi iwngmn Av‡iv 14 Rb wewkó wePvicwZ, wePviK Ges mvgwiK †emvgwiK
D”Pc`¯ Kg©KZ©vmn †`‡ki kxl©¯’vbxq Av‡jg IjvgvMY‡`i wb‡q MZ 1jv kvevb
1428 wnRix †gvZv‡eK 2007 mv‡ji AvM‡÷i wØZxq mßv‡n nhiZ kvn& m~dx gyn¤§`
b~i“j Avj‡gi †bZ…‡Z¡ eo `vqiv kix‡d nhiZ kvn& mydx gyn¤§` `v‡qg ingvZzjvwn
AvjvBwni cweÎ Ii‡ki w`b AvDwjqv‡`i gvRvi kix‡d wgjv` I wK¡qvg kixd
gvnwdj cwiPvjbv K‡ib| G Ae¯’vq fÊcxi †Rvev‡qi Zvi K‡qKRb Z_vKw_Z

gywi` wb‡q wgjv‡` wK¡qvg kix‡di g‡a¨ gybvRvZ Kiv Avi¤¢ K‡ib| G‡Z nhiZ kvn&
m~dx gyn¤§` b~i“j Avj‡gi †QvU mv‡neRv`v †QvU `vqiv kix‡di ZË¡veavqK kvnRv`v
d‡q‡R nvivgvBb ˆmq` Lwjjyjvn weeªZ n‡q wgjv` eÜ K‡i †`b| †eqv`e
Iqvnvex †Rvev‡q‡ii Kg©Kv‡Ê Dcw¯’Z wePviK, Av‡jg gyL© bv`vb †Rvev‡qi Zvi
c~ecyi“l‡`i m¤§y‡L `vwo‡q gybvRvZ KivKv‡j gybvRv‡Zi g‡a¨ †h mKj evK¨
e¨envi Ki‡jb Dcw¯’Z mK‡jB Zvi cÖwZ wZi®‹vi Ki‡jb Ges AvBwRAvi mv‡ne
Zv‡K KvRxwMwi †_‡K ewn®‹v‡ii wm×vš— wb‡j nhiZ kvn& m~dx gyn¤§` b~i“j Avjg
e‡jbÑ ÔRyev‡qi mv‡n‡ei gMR, w`j w`gv‡M I i‡³ Iqvnvex I BRxw` gymjgv‡bi
†mªvZ cÖevwnZ i‡q‡Q|Õ †gvjv †Rvev‡qi AvcvZZ gvRvi kixd wRqviZ I wgjv‡`
wK¡qvg kix‡d AskMÖnY K‡i wb‡R‡K †Mvjvcx mybœx mvR‡jI cÖK…Zc‡¶ †m GKRb
Iqvnvex I †`Ie›`x AvwK`vi †jvK| wZwb AvwRgcyi `vqiv kix‡di cÖwZôvZv I
`v‡qgx ZwiKvi aviK I evnK cÖL¨vZ 6 Rb AvDwjqv‡`i gvRvi kix‡d wgjv` I
wgjv‡` wK¡qvg kixd‡K eÜ K‡i Zvi gybvRv‡Zi gva¨‡g †h †eqv`ex AvPi‡Yi `óZv
cÖKv‡k¨ †`wL‡q‡Qb Zvi Dchy³ kvw¯— AvDwjqvMYB Zv‡K w`‡eb| gvwbKM‡Äi
KvRxwMwii c`wU `vqiv kix‡di `xN w`‡bi GKwU HwZn¨ weavq, AvcvZZ Zv‡K
KvRxwMwi Kivi my‡hvM †`b| GQvov nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Av‡iv
e‡jb †h, ÔKvRx Ryev‡qi mv‡n‡ei m‡nv`i fvB wRbœy wgqv bv‡g Av‡iK g~L© e¨w³
`vqiv kix‡di mvgwqK ¯^‡NvwlZ cxi wQ‡jb| `xN wZb hyM a‡i eo `vqiv kix‡di
jvjevM _vbvi KvRxi c`wU wZwb a‡i †i‡L †KvwU †KvwU UvKv DcvR©b K‡i‡Qb e‡U;
wKš‘ ¯’vbxq Mixe Rbmvavi‡Yi mv‡_ wbKvn †iwRw÷ªi Kv‡R wZwb mye¨envi Ki‡Zb
bv| GB wi‡cvU nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi bR‡i Avm‡j ZrKvjxb
Dc-ivóªcwZ AvBb gš¿Yvj‡qi `vwq‡Z¡ wb‡qvwRZ wePvicwZ b~iæj Bmjv‡gi wbKU
wjwLZ GK Awf‡hv‡M nhiZ kvn& m~dx gyn¤§` b~i“j Avjg kixqZ I ZwiK‡Zi
KvÊÁvbnxb gyL© I wk¶vMZ †hvM¨Zvi D”PZi wWwMÖi mb`wenxb wRbœy wgqv‡K KvwRwMwi
c`†_‡K ewn¯‹v‡ii civgk© †`b| GB wi‡cv‡U©i cwi‡cÖw¶‡Z wRbœy wgqv `xNw`‡bi
KvwRwMwi e¨emvwU nvivb| Gme NUbv mgMÖ evsjv‡`‡ki KvRx‡`i ZË¡veavqK I
wb‡qvMKvix mv‡eK AvBwRAvi wePviK Rbve wgRvbyi ingvb I eZ©gvb AvBwRAvi
wewkó BmjvwgK, `vk©wbK Rbve gvR`vi †nv‡mb‡K Rvbv‡bv nq| G‡Z Zviv Ryev‡qi
mv‡n‡ei cÖwZ g‡b g‡b w¶ß n‡q Zvi †n`v‡q‡Zi Rb¨ cÖv_©bv K‡ib| GLv‡b D‡jL¨
†h, mv‡eK AvBwRAvi wePviK wgRvbyi ingvb nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi
GKvš— f³ Ges eZ©gvb AvBwRAvi wewkó wePviK Rbve gvR`vi mv‡ne †QvU `vqiv
kix‡di GKRb wewkó f³ weavq Zviv mv‡eK wePviK I mycÖxg †Kv‡Ui wewkó
AvBbRxex W. AvwRRyi ingvb †PŠayixi mv‡_ cÖvqB †QvU `vqiv kix‡d Ry¤§vi
mvjv‡Zi c~‡e kwiqZ, ZwiKZ I BmjvwgK `k©‡bi Dci e³e¨ iv‡Lb| Avjvn ieŸyj
Avjvgxb Avgv‡`i mKj‡K AvDwjqv‡`i mv‡_ Ava¨vwZ¥K m¤úK ivLvi †ZŠwdK `vb
Ki“b Ges Iqvnvex †Rvev‡qi‡K †n`v‡qZ Ki“b| Avgxb|


nhiZ kvn& mdx ˆmq` IqvwRDjvn ingvZzjvwn AvjvBwn, nhiZ kvn& m~dx
ˆmq` Avngv`Djvn ingvZzjvwn AvjvBwnÕi, †R¨ô mv‡neRv`v| wZwb gv`viRvZ Awj
wQ‡jb| wZwb 1355 wnRix m‡bi 1jv igRvb IdvZ jvf K‡ib| Zvi gvRvi kixd

wgqvbgv‡i Aew¯’Z| †QvU `vqiv kix‡di cÖvmv` lohš¿ I GK AevwÃZ NUbvi wkKvi
n‡q wZwb ivM I Awfgvb K‡i †QvU `vqiv kixd Z¨vM K‡ib| AZtci n¾eªZ
cvjb K‡i fviZe‡l©i eû ¯’v‡b Bmjvg cÖPvi Ki‡Z Ki‡Z evg©vi †i½yb kn‡i wM‡q
150 eQi eq‡m IdvZ jvf K‡ib| `vqiv kix‡di †Kvb eskai Zuvi gvRvi kixd
wRqviZ Kivi my‡hvM cvbwb| nhiZ kvn& mdx gyn¤§` b~i“j Avjg †h‡nZz evg©vi †i½yb
kn‡i Rb¥MÖnY K‡ib, †mB myev‡` wZwb GB gnvb AvDwjqvi gvRvi kixd
i¶Yv‡e¶Y I Dbœq‡b mKj ewjô c`‡¶c MÖnY K‡i evg©vi mvgwiK miKv‡ii mv‡_
K‡Vvi AvBwb P¨v‡jÄ K‡i AvkvZxZfv‡e mvdj¨gwÊZ n‡q Zvi gvRvi kixdwU i¶v
K‡ib| nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi cÖwk¶YcÖvß †gR mv‡neRv`v d‡q‡R
nvivgvBb ˆmq` Lwjjyjvn I wewkó wPwKrmK cª‡dmi W. kvgxgyj nvmvb nhiZ
kvn& m~dx IqvwRDjvn ingvZzjvwn AvjvBwni gvRvi kixd cwi`k©bKv‡j nhiZ kvn&
m~dx gyn¤§` b~i“j Avj‡gi mv‡_ †i½y‡b mdim½x wQ‡jb|


nhiZ kvn& m~dx ˆmq` Kv‡qgDjvn ingvZzjvwn AvjvBwn nhiZ kvn& m~dx
ˆmq` Avngv` Djvn ingvZzjvwn AvjvBwni †gR mv‡neRv`v| wZwb gv`viRvZ Awj
wQ‡jb| wZwb 1266 wnRix m‡bi 5B mvIqvj IdvZ jvf K‡ib| Zuvi gvRvi kixd
eo `vqiv kix‡di cvwievwiK Kei¯’v‡b|


nhiZ kvn& m~dx ˆmq` b~i“jvn ingvZzjvwn AvjvBwn nhiZ kvn& mdx ˆmq`
Avngv` Djvn ingvZzjvwn AvjvBwnÕi Kwbô mv‡neRv`v| wZwb gv`viRvZ Awj I †QvU
`vqiv kix‡di PZz_© MwÏbkxb cxi wQ‡jb| wZwb 1886 mv‡j †QvU `vqiv kix‡di 64
weNv m¤úwË HwZnvwmK AvwRgcyi †QvU `vqiv kix‡di `v‡qgxqv kvnx Rv‡g gmwR‡`i
bv‡g IqvK&d K‡i †`b| GwU nhiZ kvn& m~dx ˆmq` b~i“jvn IqvK&d G‡÷UÑ Bwm
bs- 10355 bv‡g cwiwPZ| wZwb GB IqvK&d G‡÷‡Ui cÖ_g gZvIqvjx wbhy³ nb|
Gici Zuvi †QvU mv‡neRv`v nhiZ kvn& mdx ˆmq` AvRgZ Djvn ingvZzjvwn AvjvBwn
gyZvIqvjx wbhy³ nb| Zvici nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwn gyZvIqvjx wbhy³ nb| AZtci `vqiv kix‡di eZ©gvb cxi mv‡ne nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg Ges Zuvi ¯¿x ˆmq`v †iv‡Kqv Avjg †hŠ_fv‡e gyZvIqvjx
wbhy³ nb| nhiZ kvn& m~dx b~i“jvn ingvZzjvwn AvjvBwn 1296 wnRix m‡bi 5B
gniig IdvZ jvf K‡ib| nhiZ kvn m~dx ˆmq` b~i“jvn ingvZzjvwn AvjvBwni
gvRvi kixd gvwbKMÄ †Rjvi Pv›`Bi Mocvov MÖv‡g Aew¯’Z| ¯’vbxq RbmvaviY Zv‡K
cvwbIqvjv ûRyi wnmv‡e Rvb‡Zb| Kw_Z Av‡Q †h, gvwbKMÄ GjvKvq hLb e„wói
Afv‡e cÖPÊ Liv I Mi‡g gvbl Aw¯’i n‡q †h‡Zb, ZLb Zvi gvRvi kix‡d ewói
Rb¨ †`vqv †P‡q K‡qK Kjwm cvwb gvRvi kix‡d †X‡j w`‡jB A‡jŠwKKfv‡e
gyljav‡i AvKvk †_‡K e„wó ewl©Z n‡Zv| †QvU `vqiv kix‡di eZ©gvb
mv¾v`vbkxb nhiZ kvn& mdx gyn¤§` b~i“j Avjg GB gnvb ehy‡M©i ¯§„wZ iÿv‡_ Zvi
gvRvi GjvKvq GKwU GwZgLvbv, GKwU gmwR` I GKwU nvwdwRqv gv`vmv cÖwZôv
K‡i MZ 25 eQi hver cwiPvjbv K‡i Avm‡Qb| eZ©gv‡b ¯’vbxq wewkó wk¶K Rbve
gCb gv÷vi GB cÖwZôvbwU cwiPvjbv Ki‡Qb| GB cÖwZôvbwUi mv‡_ ¯’vbxq kZvwaK
gybv‡dK lohš¿ K‡i me©¯^ nvwi‡q g„Zz¨eiY K‡i‡Qb| Zv‡`i g‡a¨ K‡Y©j gv‡jK,

RvZxq cvwUi †bZv b~i“j Avwgb Ges gybœy †g¤^vi Ab¨Zg|


nhiZ kvn& m~dx ˆmq` Avey gyn¤§` Devq`yjvn ingvZzjvwn AvjvBwn nhiZ
kvn& m~dx ˆmq` b~i“jvn ingvZzjvwn AvjvBwnÕi eo mv‡neRv`v| wZwb GKRb Kv‡gj
Awj wQ‡jb| wZwb 1339 wnRix m‡bi 24†k igRvb IdvZ jvf K‡ib| Zuvi gvRvi
kixd †QvU `vqiv kix‡di cvwievwiK Kei¯’v‡b Aew¯’Z| nhiZ kvn& m~dx AvRgZ
Djvn ingvZzjvwn AvjvBwni Kzmš—vb ˆmq` Lvqi“jvni A‡NvwlZ wewei GK RviR mš—
vb Zvi bvg b~i“jvn| GB KL¨vZ kqZvb cÖ_‡g ¯‹z‡ji wk¶KZv KiZ| cieZ©x‡Z Rvj
RvwjqvwZi gva¨‡g DwKj n‡q eZ©gv‡b wb‡R‡K cxiRv`v ˆmq` b~i“jvn `vex K‡i| wKš
†m mvjvZ Kv‡qg I ZwiK‡Zi Avgj K‡i bv| `vqiv kix‡di cÖL¨vZ AvDwjqv
nhiZ kvn& m~dx Avey gyn¤§` Ievq`yjvn ingvZzjvwn AvjvBwni gvRvi kixd †f‡½
Z_vq emZwfUv ¯’vcb K‡i| GB NUbvi mvZ w`‡bi g‡a¨ Zvi KL¨vZ ¯¿x g„Zz¨eiY
K‡i Rvnvbœv‡g P‡j hvq Ges eZ©gv‡b b~i“jvn g„Zz¨i mv‡_ cvÄv jo‡Q| †m GLb
g„ZcÖvq Ae¯’vq nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ msNl Ki‡Q| Zvi mKj
AcK‡g©i wel‡q wek` weeiY GB MÖ‡š’i Ab¨ Av‡iKwU Aa¨v‡q wjwce× i‡q‡Q|
IqvK&d m¤úwË AvZ¥mvr I gvRvi kixd fv½vi gZ AcK‡g©i wei“‡× eZ©gv‡b eû
†dŠR`vix I †`Iqvbx gvgjv wbgœ I D”P Av`vj‡Z wePvivaxb i‡q‡Q| AwP‡iB GB
KL¨vZ kqZvb b~i“jvn aŸsm n‡q hv‡e|

(12) nhiZ kvn& m~dx ˆmq` AvRgZDjvn ingvZzjvwn AvjvBwn nhiZ kvn& m~dx
ˆmq` b~i“jvn ingvZzjvwn AvjvBwni †QvU mv‡neRv`v| wZwb IdvZ jv‡fi 15 w`b
c~‡e©B `vdb-Kvd‡bi wRwbmcÎ wb‡RB G‡b iv‡Lb Ges Zuvi `vd‡bi ¯’vb‡K wPwýZ
K‡ib| wZwb 110 eQi eq‡m 1362 wnRix m‡bi 24†k kvevb mye‡n mv‡`‡Ki mgq
IdvZ jvf K‡ib| Zuvi gvRvi kixd †QvU `vqiv kix‡di gmwR` msjMœ| Zuvi
fwel¨ØvYx wQj †h, ÔA`i fwel¨‡Z Avgvi gvRvi cÖv½‡Y Aew¯’Z gmwR‡` Avjvni
†Kvb ev›`vi AvMgb n‡e| Zvi Øviv GB LvbKvwU wek¦e¨vcx cÖPvi I cÖmvi jvf
Ki‡e|Õ †m Avjvni ev›`vwU n‡jb †QvU `vqiv kix‡di eZ©gvb mv¾v`vbkxb cxi mv‡ne
nhiZ kvn& m~dx gyn¤§` bi“j Avjg| 1976 mv‡ji 31†k wW‡m¤^i †QvU `vqiv kix‡d
Zuvi AvMg‡bi ci GB LvbKvwUi AvkvZxZ Avš—R©vwZK L¨vwZ I `vqiv kix‡di
AvDwjqv‡`i ZwiK‡Zi mKj Abykxjb GLv‡b A`¨vewa Rvwi †i‡L‡Qb| Zuvi †QvU
mv‡neRv`v d‡q‡R nvivgvBb ˆmq` LwjjDjvn ZwiK‡Zi GB aviv‡K nhiZ kvn&
m~dx gyn¤§` b~i“j Avj‡gi AeZ©gv‡b Rvwi iv‡Lb|

nhiZ kvn& m~dx ˆmq` Avey gymv Kwjgyjvn ingvZzjvwn AvjvBwn nhiZ kvn&
m~dx ˆmq` AvhgZ Djvn ingvZzjvwn AvjvBwnÕi eo mv‡neRv`v| wZwb 1346
wnRix m‡bi 13B wRjK¡` IdvZ jvf K‡ib| Zuvi gvRvi kixd PÆMÖvg †Rjvi
†jvnvMvov _vbvi Avwgivev` MÖv‡gi m~dxqvev` gv`ªvmv I gmwR` cÖv½‡Y| we.evoxqv
†Rjvi bexbMi _vbvi KwZcq bvdigvb, gybv‡dK, †eCgvb gywi‡`i Pµvš— I
¯^xq wcZv ˆmq` AvRgZ Djvn ingvZzjvwn AvjvBwni †µv‡ai wkKvi n‡q `vqiv
kixd Z¨vM K‡ib| AZtci `w¶Y PÆMÖv‡gi †jvnvMvov _vbvi Avwgivev` A‡j

Bmjvg cÖPviKvjxb mg‡q Z_vq IdvZ jvf K‡ib| 1976 mv‡ji gvP© gv‡m nhiZ
kvn m~dx gyn¤§` b~i“j Avjg Zuvi gvRvi kixd wRqviZ Kivi ci †_‡K Z_vq †KvwU
†KvwU UvKv e¨‡q †`‡ki e„nËg gv`ªvmv I cix¶v †K›`ªmn GKwU Avwjqv gv`vmv,
KvwiMwi cKí I AÎ A‡ji me‡P‡q eo GwZgLvbv I gmwR` wbg©vY K‡ib|

Avwgivev` kvn& m~dx ˆmq` Avey gyQv KwjgDj−vn
ingvZzj−vwn AvjvBwni cÖwZôv‡bi eZ©gvb Ae¯’v

nhiK kvn& m~dx `v‡qg ingvZzjvwn AvjvBwni wcZv nhiZ kvn& m~dx Avey gyQv
KwjgDjvn AvjvBwni gvRvi kixd PÆMÖv‡gi Avwgivev` †jvnvMvovq Aew¯’Z|
eZ©gv‡b GB `ievi kix‡d `v‡qg ZwiKvi wmjwmjv mwVKfv‡e Rvwi †bB| KwZcq
fÊ I A_©‡jvfx e¨w³‡`i Øviv cwiPvwjZ n‡”Q| Zv‡`i g‡a¨ Avwgivev` BDwbqb
cwil‡`i cÖfvekvjx †Pqvig¨vb gIjvbv kvn& Avjg Lvb `xNw`b nhiZ kvn& m~dx
gyn¤§` b~i“j Avj‡gi wei“‡× gv`vmv, GwZgLvbvi Dbœqb Kv‡R euvav-weN m„wó K‡i|
G‡Z nhiZ kvn m~dx gyn¤§` b~i“j Avj‡gi fwel¨r †NvlYv Abyhvqx †m Mvoxi PvKvq
wcô n‡q g„Zz¨eiY K‡i Rvnvbœv‡g P‡j hvq| AZtci ¯’vbxq †RvU miKv‡ii KyL¨vZ
RvgvZx ¸Êv kvnRvnvb †PŠayixi †bZ…‡Z Avwgivev` gv`ªvmvi KzL¨vZ Aa¨¶ dRjyj
nK, gBb¨v †Pviv, WvBfvi kvnveywÏb, ¯’vbxq AvwRR †g¤^v‡ii Kzmš—vb kvnRvnvb I
Avwgivev‡`i Uš^^x Avey Rvdi, †gŠjex nvmvb I Zvi åvZz®úyÎ cÖZviK Avãym mvjvg
Ms †RvU miKv‡ii Ggwc kvRnvRvb †PŠayixi cÖZ¨¶ c„ô‡cvlKZvq `v‡qgx
Kg‡c· evsjv‡`k KZ©„K cÖwZwôZ Avwgivev` cÖKíwU m¤ú~Y©iƒ‡c aŸsm Kivi e¨_
cÖ‡Póv Pvwj‡q ¯’vbxq RvgvqvZx Ggwc I Zvi mv½cv½iv m¤ú~Y©iƒ‡c aŸsm n‡q †M‡Q|
AbwZwej‡¤ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg ZË¡veavqK miKv‡ii AvBb I
msm` welqK Dc‡`óvi wbKU Ggwc kvnRvnv‡bi Kvwnbx Rvbv‡j miKvi Zvi
AcKg©mg~n Z`š— K‡i Zvi wei“‡× †MdZvix ciIqvbv Rvwi Ki‡j eZ©gv‡b †m
Zvi mv½cv½mn †MÖdZvi n‡q †Rj-nvR‡Z wePvivaxb Avmvgx wnmv‡e AvUK Av‡Q|
GB wel‡q GB MÖ‡š’i Ab¨Î wek` eY©bv i‡q‡Q| Z_¨ : ¸jkv‡b AvDwjqv 1g LÊ I
evsjv‡`k miKv‡ii †M‡RU, wmAvBwW I †Mv‡q›`v wefv‡Mi Z`š— cÖwZ‡e`b I
mgKvjxb cwÎKvi wi‡cvU©|


nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn nhiZ kvn& m~dx
ˆmq` Avey gymv Kwjgyjvn ingvZzjvwn AvjvBwni eo mv‡neRv`v| wZwb 1911 mv‡j
XvKvi Lv‡R †`Iqvb GjvKvi GK m¤£vš— Rwg`vi cwiev‡i Rb¥MÖnY K‡ib|
wcZvg‡ni m‡nv`i fvB ZrRgvbvi weL¨vZ AvDwjqv ˆmq` gyn¤§` Ievq`yjvn
ingvZzjvwn AvjvBwn Zuvi bvg iv‡Lb ˆmq` `v‡qgDjvn| wZwb gv`viRvZ Awj
wQ‡jb| wZwb 83 eQi eq‡m 1995 mv‡ji 29†k Rvbyqvwi IdvZ jvf K‡ib|
Zuvi gvRvi kixd we.evoxqv †Rjvi Beªvnxgcyi m~dxqvev` AvhgZ Djvn GwZgLvbv I
gv`ªvmv cÖv½‡Y| Zuvi KzL¨vZ ¯¿x fyqv ˆmq`v mv‡jnv LvZb I Zvi m‡nv`i fvB‡`i GK
mycwiKwíZ Pµv‡š—i wkKvi n‡q Zuvi gvRvi kixd

†QvU `vqiv kix‡d iw¶Z gvRvi kix‡di ¯’v‡b bv n‡q bexbMi _vbvq m~dxqvev` MÖv‡g
Zv‡K mgvwaZ¯ Kiv nq| G wel‡q GB MÖ‡š’i Ab¨Î mv‡jnv LvZz‡bi 52 eQ‡ii
LwZqv‡b we¯—vwiZ eYbv i‡q‡Q| (msMÖn : evsjv‡`k miKv‡ii †M‡RU I ¸jkv‡b
AvDwjqv 1g LÊ I miKvix †Mv‡q›`v wefv‡Mi cwi`k©K (wmAvBwW) Aveyj Kvjvg
AvRv‡`i cwZ‡e`b, ZvwiL: 31.07.1999Bs|)


nhiZ kvn m~dx gyn¤§` b~i“j AvjgÑ nhiZ kvn& m~dx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwni cÖavb Lwjdv, RvgvZv I Ava¨vwZ¥K cÖwZwbwa|
MZ 30 eQi hver wZwb cvK-fviZ Dcgnv‡`kmn mgMÖ we‡k¦ Ava¨vwZ¥K
cÖwZwbwa‡Z¡i `vwqZ¡ cvjb K‡i Avm‡Qb| `vqiv kix‡di AvDwjqv‡`i Ava¨vwZ¥K
cÖwZwbwa wnmv‡e Zv‡`i wb‡`©wkZ kixqZ I ZwiK‡Zi AwRdv Avgj, Bmjv‡gi mwVK
w`K-wb‡`©kbv cÖ`vb, im~j mjjvû AvjvBwn Iqv mvjv‡gi gneŸ‡Z I m¤§v‡b wgjv`
I wgjv‡` wK¡qvgmn ZwiK‡Zi mwVK wmjwmjv Rvwi †i‡L‡Qb| wZwb 1224 wnRix
m‡b nhiZ kvn& mdx iIkb Avjx ingvZzjvwn AvjvBwn KZ©„K cÖwZwôZ `v‡qgxqv kvnx
Rv‡g gmwR`mn `v‡qgx ZwiKvi Aš—f©y³ mKj gmwR` I LvbKvq cwZ Iqv³ mvjv‡Zi
c‡i `v‡qgx ZwiKvi AwRdv Avgj, wgjv` I wgjv‡` wKqvg Rvwi ivLvi Rb¨ h_vh_
e¨e¯’v MÖnY K‡ib Ges `v‡qgx ZwiKvi Abymvix‡`i Zv cvjb Kivi Rb¨ me©`v K‡Vvi
wb‡`©k cÖ`vb K‡i j¶ j¶ c_åó gvbyl‡K Bmjv‡gi mygnvb QvqvZ‡j mwVK kixqZ I
ZwiK‡Zi wewa †gvZv‡eK cwiPvjbv K‡i mvdj¨gwÊZ n‡q‡Qb| we‡k¦i eû Bû`x,
wLª÷vb I †eŠ× Zvi wbKU Bmjvg MÖnY K‡i‡Qb| wZwb GKgvÎ e¨w³Z¡ whwb
Kvievjvi cÖvš—‡i msNwUZ nhiZ Bgvg †nvmvBb (iv) KZ©„K mycÖwZwôZ mZ¨ I b¨v‡qi
c‡¶ Bmjv‡gi mwVK cÖwZwbwaZ¡ K‡i gyqvweqv I BRxw` Z_vKw_Z Bmjv‡gi wei“‡×
msMÖvg K‡i wek¦e¨vcx Av‡jvob m„wó K‡i‡Qb| eZ©gvb `wbqv‡Z †`Ie›`x, ZejxwM,
RvgvZx-gI`y`x, Iqvnvex, BRxw`‡`i Z_vKw_Z Bmjv‡gi wei“‡× nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg cÖKv‡k¨ msMvg K‡i nhiZ Bgvg †nvmvBb (Av)-Gi AvZ¥Z¨v‡Mi
gva¨‡g mycÖwZwôZ mwVK Øxb Bmjvg‡K Kv‡qg Kivi K‡Vvi msMÖv‡g wjß i‡q‡Qb|
msMÖn: f‡qm Ae Av‡gwiKv Z_¨ weeiY, Av‡gwiKvb ev‡qvMÖvwdK¨vj wimvP
Bbw÷wUDU, Bsj¨v‡Ûi K¨vgweªR wek¦we`¨vjq †_‡K cÖKvwkZ Mš’, ¸jkv‡b
AvDwjqv, wbDBqKwfwËK wek¦ Ava¨vwZ¥K cwil` I wek¦ gvbevwaKvi Kwgkb KZ©„K
cÖKvwkZ I‡qe mvBU I evsjv‡`k miKv‡ii †M‡RUmg~n|
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nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni
RxeÏkvq nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi cÖwZ
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni RxeÏkvq kvn& m~dx bi“jvn
IqvK&d G‡÷U, HwZnvwmK AvwRgcyi `v‡qgxqv kvnx Rv‡g gmwR` cwiPvjbv, †QvU
`vqiv kix‡di cxi nIqvi †hvM¨Zv I `vwqZ¡ cvjb Ges Zuvi cwZwôwZ wewfbœ
GwZgLvbv, gv`vmv, g³e, `vIqvLvbv cwiPvjbv Kivi Rb¨ nhiZ kvn& m~dx gyn¤§`
b~i“j Avj‡gi cÖwZ †h AwQqZ K‡i wM‡q‡Qb Zv wbgœiƒc :


Avwg ˆmq` `v‡qgDjvn, wcZv- kvn& m~dx ˆmq` Avey gymv Kwjgyjvn ingvZzjvwn
AvjvBwn, 42/2, AvwRgcyi †QvU `vqiv kixd, jvjevM, XvKv- 1205, AvwRgcyi †QvU
`vqiv kix‡di lô MwÏbkxb cxi, m~dx b~i“jvn IqvK&d G‡÷‡Ui gyZvIqvjx hvnvi
Bwm bs- 10355 Ges `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi cÖwZôvZv †Pqvig¨vb|
wb‡gœ ewY©Z welq e¯‘i Dci GZØviv Avwg AwQqZ Kwi‡ZwQ †h,
AÎ †QvU `vqiv kix‡d Avgvi cwiev‡ii g‡a¨ Avgvi Abycw¯’wZ‡Z †Kvb
cyi“l †jvK bv _vKvq `vqiv kix‡di cÖavb Lwjdv I Avgvi GKgvÎ RvgvZv AvjnvR
kvn& m~dx gyn¤§` b~i“j Avjg‡K ag©xq, Ava¨vwZ¥Kmn Ab¨vb¨ hveZxq Kvh©µg
cwiPvjbvi me©gq ¶gZv I ZË¡veavqK-Gi `vwq‡Z¡ wb‡qvM Kwijvg| Avgvi
GKgvÎ Kb¨v kvnRv`x ˆmq`v †iv‡Kqv †eMg, cwZ AvjnvR kvn& m~dx gyn¤§` b~i“j
Avjg, G‡`i Dfq‡K Avgvi ¯’‡j m~dx b~i“jvn IqvK&d G‡÷‡Ui †hŠ_ gyZvIqvjx
wb‡qvM Kwijvg|
(2) Avgvi GKgvÎ Kb¨v I RvgvZvi fwel¨r eskaiMY (K) kvnRv`x ˆmq`v
b~‡i mvbx, (L) kvnRv`v ˆmq` d‡q‡R †gvnv¤§`x Avnv¤§`Djvn, (M) kvnRv`v
ˆmq` AvZv‡q b~i †gvnv¤§` Av‡bvqviDjvn, (N) kvnRv`v ˆmq` AvZv‡q `v‡qg
gvngy`Djvn, (O) kvn&Rv`x ˆmq`v b~‡i AvBbxb, (P) kvnRv`v ˆmq` d‡q‡R nvivgvBb
LwjjDjvn| Bnv‡`i AwffveK wcZv-gvZvi Av‡`k, Dc‡`k I `v‡qgx ZwiKvi
cÖPwjZ wewa †gvZv‡eK wbqgvejx Pwj‡Z eva¨ _vwK‡e| Ab¨_vq Avjvn, im~j (m) Ges
`v‡qgx wmjwmjvi cxi, AvDwjqvM‡Yi wbKU †m/Zvnviv `vqx _vwK‡eb|
(3) Avgvi f³e„›`, Av‡kKvb, gywi`MY I AÎ AwQqZbvgvi Aš—fy©³ Ges
gywi`M‡Yi cÖwZ Avgvi Dc‡`k I wb‡`©k GB †h, Zvnviv †hb Avgvi Abycw¯wZ‡Z
Avgvi GKgvÎ ¯jvwfwl³ cÖavb Lwjdv Ges †g‡qi RvgvZv Avjnv¾ kvn& m~dx gyn¤§`
b~i“j Avjg Ges Zvnvi g‡bvbxZ cwZwbwai Av‡`k, Dc‡`k, ag©xq I Ava¨vwZ¥K wel‡q
(kixqZ †gvZv‡eK) wk¶v-`x¶v MÖnY Kwi‡Z eva¨ _vwK‡e| hvnviv Bnv Agvb¨ Kwi‡e
Zvnviv `v‡qgx ZwiKv nB‡Z evwZj ewjqv MY¨ nB‡e|

(4) Avgvi AeZ©gv‡b Avgvi ¯¿x mv‡jnv LvZy‡bi fiY-†cvlY I †mev ïkÖƒlvi
hveZxq †`Lvïbvi `vwqZfvi, Avgvi GKgvÎ Kb¨v kvnRv`x ˆmq`v †iv‡Kqv †eMg
Ges cÖavb Lwjdv Avjnv¾ kvn& mdx gyn¤§` b~i“j Avjg Df‡qB GB `vwqZ mwVKfv‡e
cvjb Kwi‡e|
(5) `vqiv kix‡di ¯^‡NvwlZ KL¨vZ mš—vb, kqZvb b~i“jvn, wcZv giûg ˆmq`
Lvqi“jvn `vqiv es‡ki Awfkß mš—vb weavq c~ecyi“‡li gvRvi kixd fv½v I IqvK&d
G‡÷‡Ui m¤úwË weµqmn `v‡qgx ZwiKvi cwicš’x eû AcK‡g©i †nvZv| Avgvi
RxeÏkvq eû †Póv KwiqvI Kw_Z kqZvb‡K mrc‡_ Avwb‡Z cvwi bvB weavq Zvnv‡K
†Kvb cÖKvi mnvbyf~wZ I cÖkq bv †`Iqvi Rb¨ mK‡ji cÖwZ civgk iBj| GKB
cwiev‡ii ˆmq` evkviZ Djvni gw¯—®‹ weKZ I wec_Mvgx‡`i Aš—fz©³ ewjqv
me©mvavi‡Yi wbKU we‡ewPZ nIqv m‡Ë¡I Zvnvi cwiev‡ii m`m¨‡`i cÖwZ mnvbyf~wZ
Kwiqv hw`I Zvnv‡`i‡K Avwg `vqiv kix‡di Gwiqvq mvgwqKfv‡e emev‡mi AbygwZ
w`qvwQ| ZvB Zvnv‡`i welq mZK Kwi‡ZwQ †h, GB e¨w³ I Zvnvi cwievie‡M©i cÖwZ
†Kvb cÖKvi mnvbyf~wZ I cÖkªq †`Iqv hv‡e bv| AÎ AwQqZbvgv AbwZwej‡¤^ Kvh©Kix
ewjqv we‡ewPZ nB‡e| cwi‡k‡l Avwg cig Ki“bvgq Avjvn ieŸyj Avjvgx‡bi wbKU
cÖv_©bv Kwi‡ZwQ †h, wZwb †hb AÎ `vqiv kix‡di wmjwmjv, `v‡qgx Kg‡c·
evsjv‡`k KZ©„K cÖwZwôZ, cwiPvwjZ mKj cÖwZôvb Ges Avgvi fwel¨r mr eskai I
D³ gywi`vbMY‡K †ndvRZ K‡ib| Avwgb| Qz¤§v Avwgb|
AwQqZ c`vbKvixi ¯^v¶i

(nhiZ kvn& m~dx) ˆmq` `v‡qgDj−vn
cxi mv‡ne, AvwRgcyi `vqiv kixd I
†Pqvig¨vb, `v‡qgx Kg‡c· evsjv‡`k
42/2, AvwRgcyi †QvU `vqiv kixd, XvKv- 1205
ZvwiL- 26.01.1995Bs


nhiZ kvn& m~dx Avey gymv Kwjgyj−vn ingvZzj−vwn AvjvBwni
gvRvi kix‡d A‡jŠwKK c`vc©‡Y nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg
PÆMÖvg †Rjvi †jvnvMvov _vbvq wPiwb`ªvq kvwqZ `vqiv kix‡di kxl© ¯’vbxq AvDwjqv
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn ûRy‡ii wcZv nhiZ kvn& m~dx
Avey gymv Kwjgyjvn ingvZzjvwn AvjvBwn ZrRgvbvi kxl©¯’vbxq AvDwjqv wQ‡jb|
1976 mv‡ji gvP© gvm| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Mvivw½qv kix‡d
ûRy‡ii gvRvi kixd AwZµg Kivi mgq wiKkvPvjK nVvr e‡j DV‡jbÑ ÔGBLv‡b
Awj-AvDwjqv‡`i gvRvi kixd Av‡Q| Avcbv‡K wi·v †_‡K bvg‡Z n‡e| Ab¨_vq
Avcbv‡K wb‡q Avwg cieZ©x iv¯—v hve bv|Õ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg gvRv‡i
kvwqZ `vqiv kix‡di ZrKvjxb kxl©¯’vbxq AvDwjqv nhiZ kvn& m~dx Avey gymv
Kwjgyjvn ingvZzjvwn AvjvBwni gvRvi kix‡d Dcw¯’Z n‡q Zuvi wbKU cÖkœ iv‡LbÑ
ÒAvcwb hw` Awj-`i‡ek n‡q _v‡Kb Zv n‡j GB Rbc‡_ †_‡K gvbyl‡K †Rvi K‡i
Avcbvi `iev‡i nvwRi nIqvi Rb¨ eva¨ K‡ib †Kb? Avcwb hw` cweÎ KiAv‡bi
m~iv Avj-evKvivi 154 I m~iv Avj-Bgiv‡bi 169bs Avqv‡Zi AvIZvq Awj `i‡ek
n‡q _v‡Kb Ges Avcbvi cwiev‡ii †Kvb Awj-ehyM© e¨w³ hw` RxweZ _v‡K Zv n‡j
Avgvi mv‡_ Zvi mv¶v‡Zi e¨e¯’v K‡i w`b|Ó Avjvn ieŸyj Avjvgx‡bi Lvm ev›`v I
AwjMY Ke‡i †_‡KI K_v ï‡bb Ges Ava¨vwZ¥K ¶gZv †`Lv‡Z cv‡ib, KviY Avjvni
Awj-AvDwjqv †KivgMY wR›`v| nhiZ kvn m~dx gyn¤§` b~i“j Avj‡gi D³ KiAv‡bi
Avqv‡Zi Av‡jv‡K e³‡e¨i †cÖw¶‡Z AvDwjqv †KivgM‡Yi Ava¨vwZ¥K ¶gZvi weKv‡k
cieZ©x‡Z 1976 mv‡ji 31†k wW‡m¤^i nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwni mv‡_ Zvi mv¶vr nq| Gici nhiZ kvn& m~dx AvRgZ Djvn
ingvZzjvwn AvjvBwni fwelr evYx I `vqiv kix‡di cÖwZôvZv nhiZ kvn m~dx
gyn¤§` `v‡qg ingvZzjvwn AvjvBwni fwel¨ØvYxwU ev¯—‡e iƒc `vb K‡ib| AvMZ `i‡ek
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg 1976 mv‡ji 31†k wW‡m¤^i †_‡K ˆ`wbK 18
†_‡K 22 NÈv Avnvi wb`ªvnxbfv‡e GKUvbv 20 eQi AK¬vš— cwikªg K‡i `vqiv kix‡d
`v‡qgx ZwiKvi mwVK Avgj cÖPvi I cÖmvi `v‡qgx Kg‡c· evsjv‡`k-Gi gva¨‡g
wek¦e¨vcx mycÖwZwôZ K‡ib| AZtci RvwZms‡N ag©xq Ava¨vwZ¥K †bZv wnmv‡e Zuvi
¯’vb `Lj K‡i †bb Ges wek¦e¨vcx mZ¨ I b¨v‡qi c‡¶ Ges Ab¨v‡qi wei“‡×
wek¦e‡iY¨ ivRv ev`kv‡`i †h‡Kvb AcK‡g©i wei“‡× wZwb †mv”Pvi n‡Z Zv‡`i mycivgk©
†`b| nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi m~dx Avey gymv Kwjgyjvn ingvZzjvwn
AvjvBwni gvRvi kixd AcÖZ¨vwkZfv‡e wRqviZ wQj myjZvbyj wn›` LvRv Mixe †bIqvR
AvRgxwi ingvZzjvwn AvjvBwni c¶ †_‡K nhiZ kvn& m~dx Avey gymv Kwjgyjvn
ingvZzjvwn AvjvBwnÕi my‡hvM¨ mš—vb nhiZ kvn& mdx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwn ûRy‡ii wb‡`©‡ki ev¯—eiƒc| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwni mvwbœ‡a¨ nhiZ kvn& mdx gyn¤§` bi“j Avj‡gi mv¶v‡Zi c~‡e wZwb
ïa LvbKvwfwËK cxi gywi` I Øxwb Zvwjg Rvwi †i‡LwQ‡jb Ges KPµx ¯¿x fyqv

ˆmq`v mv‡jnv LvZzb I myPZzi k¦ïi bvivqYM‡Äi †mvbviMuvI‡qi mv‡eK †Pqvig¨vb
giûg Avn¤§` †nv‡mb L›`Kvi Ges cyÎØq †QvU `vqiv kix‡di IqvK&d m¤úwË
AvZ¥mvrKvix giûg mvbvDj nK L›`Kvi (evsjv‡`k miKv‡ii AwZwi³ mwPe), giûg
†mdvDj nK L›`Kvi (evsjv‡`k miKv‡ii hyM¥ mwPe), giûg †KdvDj nK L›`Kvi
(miKvix e¨vs‡Ki Kg©KZ©v) I miKv‡ii kvLv cÖavb (Aet) nvRx †hbvKvix IdvDj nK
L›`Kvi I Zv‡`i fwMœ Zv‡niv L›`Kvi Ges Zvi RvgvZv KL¨vZ †d‡ieŸvR wm‡jU
wbevmx Rg‡m` mvwbqvZ †PŠayixi Øviv K‡Vvi loh‡š¿ Avµvš— n‡qwQ‡jb| Zuvi wPš—
vavivq cÖvwZôvwbK †Kvb gv`vmv GwZgLvbv cÖwZôv Kivi kZ _vK‡jI wZwb Zv ev¯—evqb
Ki‡Z m¶g nbwb| `v‡qgDjvn ûRyi Zuvi cvwievwiK cÖvmv` loh‡ši nvZ †_‡K i¶v
cvevi Rb¨ wZwb m`v-me©`v Avjvn I im~‡ji Kv‡Q mvnvh¨ cÖv_©bv Ki‡Zb| GB
¶YRb¥v gv`viRvZ Awj kvn& m~dx ˆmq` `v‡qgDjvn ˆkke †_‡K AwZ `ytL-K‡ó Rxeb
msMÖvg AwZevwnZ K‡i‡Qb| cieZ©x‡Z KPµx fzqv ˆmq`v mv‡jnv LvZzb‡K we‡q K‡i
Rxe‡bi me©w`K nvivevi cÖv°v‡j nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ Zuvi
mv¶vr jvf me©w`K †_‡K Rxe‡bi Z‡i †eu‡P hvb| GB wel‡q mv‡jnv LvZz‡bi 52
eQ‡ii LwZqvb I nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni ÔAvRwgi
kixd hvÎviÕ As‡k GB MÖ‡š we¯—vwiZ eY©bv i‡q‡Q|
1976 mv‡ji ci †_‡K nhiZ kvn& m~dx gyn¤§` bi“j Avj‡gi K‡Vvi mvabvq nhiZ
kvn& m~dx ˆmq` Avey gymv Kwjgyjvn (i)-Gi gvRvi‡K †K›`ª K‡i M‡o D‡V
Dckni| Aciw`‡K mvZKvwbqv _vbvi †jvnvMvov GKwU bZzb _vbvq iƒcvš—wiZ
nq| AÎ A‡ji m~dxev` I ZwiK‡Zi `ykgb RvgvZx, Iqvnvex, †`Ie›`x I
gI`y`x, KL¨vZ, RvgvZx Ggwc kvnRvnvb †PŠayix‡K †hŠ_ evwnbx †MÖdZvi K‡i
wePv‡ii AvIZvq Avbvq Zv‡`i m„ó Z_vKw_Z Bmjv‡gi Kei iPbv nq| m~dxqv Avwjqv
gv`vmv, m~dxqv `v‡qgxqv gymwjg GwZgLvbv GB mKj cwZôvb nhiZ kvn mydx Avey gymv
Kwjgyjvn (i)-Gi ¯§„wZPvi‡Yi D‡Ï‡k¨ nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwni †bZ…‡Z¡ kvn& m~dx gyn¤§` b~i“j Avjg cÖwZôv K‡ib| GQvovI wZwb AÎ
A‡j Av‡iv 30wU cÖwZôvb cÖwZôv K‡i `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi
gva¨‡g c„ô‡cvlKZv K‡i Avm‡Qb| AÎ A‡j nhiZ kvn m~dx Avey gymv
Kwjgyjvn ingvZzjvwn AvjvBwnÕi Dcvwa wQj m~dx mv‡ne ûRyi| Zuvi AmsL¨ A‡jŠwKK
†KivgZ †jvK gy‡L GLbI †kvbv hvq| AÎ A‡j emš— †ivM wbg©~j, nvRvix †Mv`v
eva cÖKí, k•Lb`xi Dci †`vnvRvix weªR, k•Lb`x P‡i DbœZgv‡bi dmj Drcv`b
`vqiv kix‡di AvDwjqv †Kivg‡`i cÖKvk¨ †KivgZ| RvgvZx Ggwc kvnRvnvb †PŠayix,
mš¿vmx Ievq`yjvn I ¯’vbxq cÖfvekvjx †Pqvig¨vb Rwg`vi cyÎ kvn& Avjg Lvb I Wv.
Avgv‡b Avj‡gi aŸsm nhiZ kvn& m~dx Avey gymv Kwjgyjvn (i)-Gi R¡jš— †KivgZ|
G ¯^í cwim‡i `vqiv kix‡di AvDwjqv †Kivg‡`i I nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi A‡jŠwKK NUbv wjwce× Kiv m¤¢e bq e‡j fwel¨‡Z Avgiv gvbe RvwZi
Kj¨v‡Y Ab¨Î we¯—vwiZ cÖgvwYK `wjjmn GKwU MÖš’ iPbvi cwiKíbv MÖnY K‡iwQ|
wewkó Bmjvgx wPš—vwe` I M‡elK Aa¨¶ W. gyn¤§` Ave`yj AvDqvj GB cÖK‡íi
cwiPvjK wbhy³ n‡q‡Qb|

AvDwjqv †Kivg‡`i mv¶vr jv‡fi D‡Ï‡k¨
XvKvq nhiZ kvn& m~dx gyn¤§` b~i“j Avjg
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg 1976 mv‡ji 31†k wW‡m¤^i XvKvq AvMgb
K‡ib| wZwb AcÖZ¨vwkZfv‡e PÆMv‡gi nhiZ AvgvbZ kvn& ingvZzjvwn AvjvBwni
gvRvi kixd wRqviZ K‡i ZuviB Ava¨vwZ¥K wb‡`©‡k ûRy‡ii cxi-gy‡k©` XvKvi
j²xevRvi¯’ wgqv mv‡n‡ei gq`v‡b Avãi iwng knx` ingvZzjvwn AvjvBwni cweÎ
gvRvi kixd wRqviZ I cwi`k©b K‡ib| Z_vq Dcw¯’Z wewkó `i‡ek cÖ‡dmi ˆmq`
Avng` Djvn ingvZzjvwn AvjvBwni m‡½ wKQz Ava¨vwZ¥K †KŠkj wewbgq K‡ib| ZviB
civg‡k© AvgvbZ kvn& ingvZzjvwn AvjvBwni cavb Lwjdv nhiZ kvn& m~dx ˆmq`
gyn¤§` `v‡qg ingvZzjvwn AvjvBwni gvRvi kixd wRqviZ I cwi`k©‡bi Rb¨ XvKv
j²xevRvi †_‡K AvwRgcyi `vqiv kix‡di D‡Ï‡k¨ hvÎv K‡ib| nhiZ kvn m~dx gyn¤§`
b~i“j Avjg AvwRgcyi †QvU `vqiv kix‡d G‡m AvDwjqv‡`i Ava¨vwZ¥K ¶gZv e‡j
Gkvi mvjv‡Zi Avhv‡bi cuvP wgwbU c~‡e eo `vqiv kix‡d cÖ‡ek bv K‡i fyjekZ †QvU
`vqiv kix‡d cÖ‡ek K‡ib| wZwb Gkvi mvjvZ Av`vq I `v‡qgx ZwiKvi LZg †kl K‡i
LvbKv kix‡d nhiZ kvn m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwnÕi m‡½ mv¶vr
K‡ib| wZb ivZ wZb w`b †QvU `vqiv kix‡d Ae¯’vb K‡ib| wZwb †QvU `vqiv
kix‡di 6ô MwÏbkxb nhiZ kvn mydx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni m‡½
`vqiv kix‡di wR›`v AvDwjqv †Kivg‡`i gvRvi kixd wRqviZ K‡ib| nhiZ kvn&
m~dx ˆmq` AvRgZ Djvn ingvZzjvwn AvjvBwni fwel¨ØvYx I AvRgxi kix‡di
AvDwjqvKyj wk‡ivgwb, LvRv gvBbywÏb wPkwZ ingvZjvwn AvjvBwni Av‡`‡ki ev¯—e
iƒc‡iLv `vqiv kix‡d cÖwZdjb NUvb|
AZtci wZwb wbR †Rjv PÆMÖv‡gi D‡Ï‡k¨ `vqiv kixd Z¨vM K‡ib| Z_vq †cŠQvi
wZb w`b ci m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni ¯^n‡¯— wjwLZ GKwU
Ava¨vwZ¥K cÎ WvK‡hv‡M cvß nb| c‡Î nhiZ kvn& mydx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwn nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K Rvbvb †h, Ò†n AvMZ †gngvb Avcwb
hvIqvi ciciB †Rvn‡ii mvjv‡Zi mgq Avcbvi wcZvi Rb¨ Avgiv †`vqv Kwi| wZwb
fvM¨evb‡`i Aš—f©y³ GKRb gnvb e¨w³| AvMvgx mßv‡n Avwg gvwbKMÄ hve| Avgvi
ceci“‡li gvRvi kixd Pv›`Bi Mocvovq Avcbv‡K AvgšY Rvbvw”Q Avgvi mdim½x
n‡q gvwbKMÄ hvevi Rb¨| Z_vq †QvU `vqiv kix‡di mdx bi“jvn IqvK&d G‡÷‡Ui
cÖwZôvZv Rvgvbvi weL¨vZ AvDwjqv nhiZ kvn& m~dx ˆmq` b~i“jvn ingvZzjvwn
AvjvBwni gvRvi kixd i‡q‡Q| wKš ¯’vbxq †jvKRb wnsmK I `yó cK…wZi| Avwg
Avkv Kwi Avcbvi AvMg‡b ab¨ n‡e|Ó
m~dx mv‡n‡ei cÎ Abyhvqx 1977 mv‡ji Rvbyqvwi gv‡mi 10 Zvwi‡L nhiZ kvn&
m~dx gyn¤§` bi“j Avjg cybivq `vqiv kix‡d AvMgb K‡ib| Zvici GKUvbv
Avnvi wb`ªv I wekªvgnxbfv‡e 12 eQi mvabv K‡i †QvU `vqiv kixd‡K AvRgxi

kix‡di LvRv‡q Lv‡RMvb Mix‡e †bIqvR LvRv gCbywÏb wPkZx ingvZzjvwn
AvjvBwn, nhiZ kvn m~dx AvRgZ Djvn ingvZzjvwn AvjvBwn I `vqiv kix‡di
cÖwZôvZv nhiZ kvn& m~dx gyn¤§` `v‡qg ingvZzjvwn AvjvBwni fwel¨ØvYxi ev¯—
eiƒc †`b| Z_¨: ¸jkv‡b AvDwjqv, evsjv‡`k miKv‡ii †M‡RU I AvRgxi
kix‡di Lv‡`g ˆmq` `¯—Mxi I ˆmq` †Mvjvg wKewiqvi Revbe›`x †_‡K cÖKvwkZ
Z_¨| Gfv‡e Avjvn ieŸyj Avjvgxb AvDwjqv †Kivg‡`I g‡bi B”Qv c~iY K‡i _v‡Kb|

Z…Zxq Aa¨vq
HwZnvwmK AvwRgcyi `vqiv kix‡d nhiZ kvn&
m~dx gyn¤§` b~i“j Avj‡gi AvMgb
HwZnvwmK AvwRgcyi `vqiv kix‡d 1976 m‡b Ava¨vwZ¥K mvabviZ I nhiZ Bgvg
gvn`x (Av) Ges nhiZ Cmv (Av) Gi AvMg‡bi M‡elK nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi AvMgb N‡U| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn ZLb
†QvU `vqiv kix‡di lô MwÏbkxb cxi mv‡ne ûRyi| †m mgq Awj‡q Kv‡gj, Avgx‡i
kixq‡Zi mv‡_ mv¶v‡Zi D‡Ï‡k¨ LvbKv‡q `v‡qgxqvq eû f³e›`, gywi`, m~dx-`i‡ek
Ava¨vwZ¥K d‡qR nvwmj I wPwKrmv‡_ AmsL¨ †jvKR‡bi AvMgb N‡U| wKš‘ nhiZ kvn&
mdx gyn¤§` bi“j Avj‡gi AvMg‡b Dcw¯’Z ûRy‡ii f³ I Lv‡`gMY wew¯§Z nb|
nhiZ kvn&& m~dx ˆmq` `v‡qgDjvn& ingvZzjvwn AvjvBwn nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi mv‡_ AZ¨š— mye¨envi K‡ib| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg †hw`b †QvU
`vqiv kix‡d AvMgb K‡ib, Zvi `B w`b ci Zvi wcZv m~dx nvRx wmivRyj Bmjvg
IdvZ jvf K‡ib (Bbœv wjjvwn Iqv Bbœv BjvBwn ivwRDb)| nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg wZb w`b wZb ivZ `vqiv kix‡d Ae¯’v‡bi ci PÆMÖvg Zuvi wbR evox‡Z
cÖZ¨veZ©b K‡ib| nVvr GKw`b Avgx‡i kixqZ nhiZ kvn&& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwn Gi cÎ †c‡q wZwb Avevi `vqiv kix‡d AvMgb K‡ib| nhiZ
kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn Gi g‡bi GKvš— B”Qv nhiZ kvn& mdx
gyn¤§` b~i“j Avjg Ava¨vwZ¥K ¶gZvi gva¨‡g Abyfe Ki‡Z _v‡Kb| kvn& m~dx
ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni B”Qv I AvKv•¶v Ges nhiZ kvn& m~dx
ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwni fwel¨ØvYx Abyhvqx `v‡qgx ZwiKvi cÖPvi I
cÖmvi Ges gmwR`, gv`vmv, LvbKv, GwZgLvbv cÖwZôvq nhiZ kvn& m~dx gyn¤§` b~i“j
Avjg AmvaviY Kg`¶Zvi cwiPq w`‡q D¾¡j `óvš— ¯’vcb K‡ib| hvi ga¨ w`‡q
AvR `vqiv kix‡d nhiZ kvn&& m~dx gyn¤§` `v‡qg ingvZzjvwn AvjvBwni fwel¨ØvYxi ev¯—
e cÖwZdjb N‡U‡Q|
nhiZ kvn& mdx gyn¤§` b~i“j Avj‡gi ewjô †bZ…‡Z Ô`v‡qgx Kg‡c· evsjv‡`k
(wWwmwe)Õ we‡k¦i ey‡K Bmjv‡gi mwVK AvwK`v cÖPvi I wek¦kvwš—i `~Z wnmv‡e myL¨vwZ
AR©b Ki‡Q| nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi AvwRgcyi †QvU `vqiv kix‡d

AvMg‡bi gva¨‡g nhiZ kvn& m~dx ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwn I nhiZ
kvn mdx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni Ava¨vwZ¥K wb‡`©k I `v‡qgx ZwiKvi
Kvh©µg wek¦e¨vcx cwiPvwjZ n‡”Q|

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni
mdim½x wnmv‡e nhiZ kvn& m~dx gyn¤§` b~i“j Avjg

HwZnvwmK AvwRgcyi †QvU `vqiv kix‡d 1976 mv‡ji wW‡m¤^i gv‡m nhiZ kvn&
m~dx gyn¤§` b~i“j Avjg AvMg‡bi ci nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwni m‡½ 1977 mv‡ji gvP gvm †_‡K 1988 mv‡ji A‡±vei ch©š— evsjv‡`kmn
we‡k¦i wewfbœ Awj-AvDwjqv, m~dx-mvaK‡`i gvRvi kixd wRqvi‡Zi D‡Ï‡k¨ Ava¨vwZ¥K
mdi K‡ib| HwZnvwmK AvwRgcyi †QvU `vqiv kix‡d nhiZ kvn& m~dx gyn¤§` b~i“j
Avjg AvMg‡bi wØZxq w`‡b nhiZ kvn m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn
nhiZ kvn& m~dx ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwni gvRvi kixdmn
AvwRgcy‡ii wewfbœ ¯’v‡b Awj-AvDwjqv, m~dx-mvaK‡`i gvRvi kixd wRqviZ Kivi
Rb¨ m‡½ wb‡q hvb| gvRvi kix‡d kvwqZ AvDwjqv‡`i m‡½ cwiPq Kwi‡q †`b|
cieZ©x‡Z 1979 mv‡j AvRgxi kix‡d AvZv‡q im~j, KZej AvKZve, myjZvbyj
wn›`, Mix‡e †bIqvR LvRv gCbyÏxb nvmvb mÄix wPkZx ingvZzjvwn AvjvBwni
gvRvi kixd wRqviZ K‡ib| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni
m‡½ nhiZ kvn m~dx gyn¤§` b~i“j Avjg fvi‡Zi A‡bK Awj-AvDwjqv †Kivg‡`i
gvRvi kixd wRqviZ K‡ib| m~dx- mvaK, Awj-AvDwjqv I eyhyM©v‡b Øx‡bi gvRvi
kixd wRqvi‡Zi gva¨‡g Ava¨vwZ¥K I kixqZ, ZwiKZ, nwKKZ I gv‡id‡Zi AwZ
m² welq m¤ú‡K© cwiwPwZ jvf K‡ib| wZwb A‡bK A‡jŠwKK NUbv I †Kivg‡Zi
cÖZ¨¶ mv¶x nb|
1980 mv‡j cÖ_gevi nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg‡K mdim½x K‡i im~j mjjvû AvjvBwn Iqv mvjv‡gi
iIRv kixd wRqviZ K‡ib| nhiZ Avjx AvjvBwnm mvjvg-Gi gvRvi kixd I R‡½
e`i, R‡½ Iû`, RvbœvZzj evKx, RvbœvZzj gyqvjvmn AmsL¨ mvnvex ivw`AvjvûZvÕAvjv
Avbû Ges AvDwjqvKzj wk‡ivgwb MvDmyj Avhg eocxi gwnDwÏb Avãj Kvw`i
wRjvbx ingvZzjvwn AvjvBwn Gi gvRvi kixd, nhiZ nvmvb I nhiZ †nvmvBb (Av)
I nhiZ Ave nvwbdv ingvZzjvwn AvjvBwn Gi cweÎ gvRvi kixd wRqvi‡Zi gva¨‡g
Ava¨vwZ¥K wk¶v cÖ`vb K‡ib| wZwb eû A‡jŠwKK NUbvi cÖZ¨¶ mv¶xI _v‡Kb|
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn Gi mdim½x n‡q nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg Biv‡Ki evM`v` kn‡i cÖ‡ek K‡ib| †mLv‡b wZwb
MvDmyj Avhg eocxi gwnDwÏb Avãj Kvw`i wRjvbx ingvZzjvwn AvjvBwni gvRvi
kixd wRqviZ K‡i we‡kl d‡qR I eiKZ jvf K‡ib|


nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni
m‡½ GKvwaKevi nReªZ cvj‡b nhiZ kvn& m~dx gyn¤§` b~i“j

nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn nhiZ kvn& mdx gyn¤§` bi“j
Avj‡gi wek¦¯—Zv, `vwqZ¡‡eva I Avgj AvLjv‡Ki cÖwZ mšó n‡q wewfb mg‡q A‡bK
¸i“`vwqZ¡ Ac©Y Ki‡Zb| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn Gi
AeZgv‡b GKgvÎ wek¦¯— e¨w³ wnmv‡e nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K g‡b
Ki‡Zb| nhiZ kvn m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni mv‡_ 1981 mv‡j
nhiZ kvn& mdx gyn¤§` b~i“j Avjg nR¡eªZ cvj‡b g°v I g`xbv kixd Mgb K‡ib|
Zuvi mdim½x wnmv‡e Zuvi ¯¿x I nhiZ kvn& m~dx gyn¤§` b~i“j Avjg wQ‡jb|
nR¡eªZ cvjbKv‡j nhiZ kvn& m~dx gyn¤§` b~i“j Avjg KvÕev kixd †Zvqvd, mvdv
gviIqv ce©Z †`Šov‡bv, Kzievwb Kiv, AvivdvZ gq`v‡b Dcw¯’Z I g`xbv kix‡d
im~jyjvn mjjvû AvjvBwn Iqv mvjv‡gi iIRv †gveviK wRqvi‡Z nhiZ kvn& m~dx
ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn Gi †L`gZ K‡ib| m~dx mv‡n‡ei †L`g‡Zi
gva¨‡g Ava¨vwZ¥K Ávb AR©b K‡ib| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwn Zuvi cÖwZ mš‘ó n‡q nhiZ kvn& m~dx gyn¤§` bi“j Avjg‡K
Kv‡g‡j †gvKv‡¤§j nIqvi Rb¨ wewfbœ w`K-wb‡`©kbv †`b| 1988 mv‡j n¾eZ
cvjbKv‡j cweÎ g°vi Lv‡b KvÕevi m¤§y‡L ZwiKv‡q Kv‡`ixqv, wPkZxqv, bKke›`xqv
I gyRv‡Ï`xqvi AmsL¨ eiKZc~Y© AwRdv- †`vqvmn †LjvdZ c`vb K‡ib| GB n¾B
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni m‡½ nhiZ kvn& m~dx gyn¤§`
b~i“j Avj‡gi me©‡kl n¾| g°v kix‡d n¾eªZ cvjbKv‡j nhiZ kvn& m~dx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwn g°v †gvKviigv I cweÎ g`xbv †gvbIqvivq A‡bK
A‡jŠwKK NUbv I †KivgZ †`‡Lb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K wZwb
A‡bK Ava¨vwZ¥K ¶gZv †`Lvb| GK`v nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZjvwn
AvjvBwn g`xbv †gvbIqviv‡Z Ae¯’vbKv‡j im~‡j Kixg mjjvû AvjvBwn Iqv mvjvg
n‡Z ¯^c‡hv‡M Avw`ó nb †h, g°v I g`xbvi Pvwe nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi nv‡Z| wZwb ¯^cwU †`Lvi mv‡_ mv‡_ ivZ wZbUvq RvMÖZ n‡q nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg‡K wb‡q evm¯’vb †_‡K im~‡j Kixg mjjvû AvjvBwn Iqv mvjv‡gi
iIRv †gvevi‡K cÖ‡ek K‡ib| m~dx mv‡ne e‡jb, GB hyM †kl hyM Ges nhiZ Bgvg
gvn`x (Av) I nhiZ Cmv (Av) Gi AvMg‡bi hyM| Zv‡`i mv‡_ nhiZ kvn& m~dx
gyn¤§` b~i“j Avj‡gi mv¶vr jvf n‡Z cv‡i| wewfbœ nv`x‡mi Av‡jv‡K we‡k¦i
gbxlx‡`i M‡elYvi gva¨‡g AeMZ n‡q nhiZ kvn& m~dx gyn¤§` b~i“j Avjg nhiZ
Bgvg gvn`x (Av) I nhiZ Bmv (Av) Gi AvMg‡bi Dci wewfbœ mg‡q ewjô e³e¨
†ck K‡ib| GB M‡elYv K‡g© mdjZv AR©‡bi Rb¨ wZwb im~‡j Kixg mjjvû AvjvBwn
Iqv mvjv‡gi wbKU cÖKv‡k¨ mvnvh¨ cÖv_©bv K‡ib|
AZtci kZ kZ A‡jŠwKK NUbvi cÖZ¨¶`k©x n‡q Df‡q g°v-g`xbvi cweÎ
¯’vbmg~n wRqviZ K‡I ¯^‡`‡k cÖZ¨veZ©b K‡ib| Øxb Bmjv‡gi mwVK w`K wb‡`©kbv,

im~‡j Kixg mjjvû AvjvBwn Iqv mvjvg I Zuvi Avn‡j ev‡q‡Zi Kg©c×wZ Abykxj‡bi
Rb¨ wek¦e¨vcx `óvš— ¯’vcb K‡ib| hv gvbe RvwZi Rb¨ GKgvÎ AbyKiYxq Ges

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni m‡½ cweÎ
nReªZ cvjbKv‡j KzievwbK…Z cïi †Mv¯— evsjv‡`kmn gymwjg
†`kmg~‡n webvg~‡j weZi‡Y nhiZ kvn& m~dx gyn¤§` b~i“j Avjg

nhiZ kvn& m~dx gyn¤§` b~i“j Avjg cweÎ nReªZ cvjbKv‡j nhiZ kvn& m~dx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwni m‡½ wgbvq cï Kievwb K‡ib| nhiZ kvn& m~dx
gyn¤§` b~i“j Avj‡gi cÖ‡Póvq KievwbK…Z cïi †Mv¯— evsjv‡`kmn we‡k¦i gymwjg
†`k¸‡jvi g‡a¨ webvg~‡j¨ weZi‡Yi Rb¨ `v‡qgx Kg‡c· evsjv‡`k (wWwmwe)-Gi
gva¨‡g e¨e¯’v MÖnY K‡ib| Zvi cÖ‡Póvq †mŠw` miKvi Kievwbi cïi †Mv¯— gymwjg
†`k¸‡jv‡Z cvwV‡q †`q| GB Kzievwbi †Mv¯— cvVv‡bvi hveZxq LiP ZrKvjxb
†mŠw` miKvi enb K‡ib| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Ava¨vwZ¥K ¶gZv cÖ‡qvM
K‡i †mŠw` miKvi‡K Kievwbi †Mv¯— bó bv K‡i wewfbœ †`‡k cvVv‡Z eva¨ K‡ib|

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni g‡bvbxZ I
`vwqZ¡cÖvß cÖavb Lwjdv wnmv‡e kvn& m~dx gyn¤§` b~i“j Avjg
AvwRgcyi `vqiv kix‡di cÖwZôvZv nhiZ kvn& m~dx gyn¤§` `v‡qg ingvZzjvwn
AvjvBwni 6ô DËivwaKvix Avgx‡i kixqZ, `vbexi nhiZ kvn& m~dx ˆmq` `v‡qgDjvn
ingvZjvwn AvjvBwni g‡bvbxZ I `vwqZ¡cÖvß cÖavb Lwjdv n‡jb nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZjvwn AvjvBwni
Ava¨vwZ¥K cÖwZwbwa nhiZ kvn& m~dx gyn¤§` b~i“j Avjg mvgvwRK AbvPvi, AZ¨vPvi,
Ab¨vq, A‰bwZK Kvh©Kjvc I a‡g©i bv‡g Aag©, Avgj AvLjvK cwicš’x,
kixqZwe‡ivax Kvh©Kjvc I ¯^v_©v‡š^lx gn‡ji wei“‡× wRnv‡` AeZxY© n‡q mZ¨ I
b¨vq cÖwZôvi Rb¨ me©vZ¥K †Póv Ki‡Qb| Bmjvg GKwU c~Y©v½ Rxeb weavb| Bmjv‡gi
cÖwZwU welq I Kg©m~Px cwiPvjbv I `v‡qgx ZwiKvi Kvh©µg ev¯—evqb Kivi †¶‡Î
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn me©`v nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg‡K w`K-wb‡`©kbv w`‡Zb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg myPvi“iƒ‡c
`vwqZ¡ cvjb Kivi Rb¨ m‡Pó _vK‡Zb| `v‡qgx Kg‡c· evsjv‡`k (wWwmwe) cwZôvi
gva¨‡g ¯^v_©K I mvdj¨RbKfv‡e RvZxq I Avš—R©vwZK ch©v‡q D¾¡j `óvš— ¯’vcb
MvDmyj Avhg eocxi gwnDwÏb Ave`yj Kvw`i wRjvbx ingvZzjvwn AvjvBwni 26Zg
my‡hvM¨ eskai I Ava¨vwZ¥K cÖwZwbwa wQ‡jb nhiZ kvn& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwn| wZwb m~dx b~i“jvn IqvK&d G‡÷‡Ui mv‡eK gyZvIqvjx,
HwZnvwmK AvwRgcyi `vqiv kix‡di 6ô MwÏbkxb cxi mv‡ne ûRyi| wZwb hyM †kô
m~dx-mvaK, Avwg‡i kixqZ I `vbexi wQ‡jb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg

Ava¨vwZ¥K cÖwZwbwa wnmv‡e eZ©gv‡b `vqiv kix‡d Bmjv‡gi kixqZ †gvZv‡eK
ZwiK‡Zi `vwqZ I KZ©e¨ mwVKfv‡e cvjb K‡i Avm‡Qb|

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni AvRgxi kixd hvÎv
AZtci LvRv Mix‡e †bIqvR ingvZzj−vwn AvjvBwni Ava¨vwZ¥K wb‡`©‡k
evsjv‡`‡k cÖZ¨veZ©b nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn
AvwRgcyi †QvU `vqiv kix‡di ce©Zb mv¾v`vbkxb| Bj&‡g kixqZ, ZwiKZ,
nwKKZ I gv‡idv‡Z AmvaviY ercwËi AwaKvix GB gnvb Awj evsjvi ZvmvDdM‡Yi
gnv `xwßgq †R¨vwZ®‹, †ejv‡q‡Zi eY©vX¨ †mªvZavivi mywekvj †gvnbv| AvwRgci
`vqiv kix‡di cÖwZôvZv nhiZ mvB‡q¨‡`bv Bgvgyj nvBqy¨j KvBq~¨g KzZzeyj AvK¡Zve
kvn& m~dx ˆmq` gyn¤§` `v‡qg ingvZzjvwn AvjvBwni cyY¨gq eskavivi 6ôZg
DËivwaKvix| nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni Ava¨vwZ¥K
mvabv I ZwiKZ cÖPv‡ii m‡½ m‡½ wk¶v I RbKj¨vYg~jK cÖwZôvbmg~n
cÖwZôv K‡ib, hv RvZxq I Avš—R©vwZK ¯^xKwZ I cÖksmvcÖvß n‡q‡Q| Zvi cÖwZôvbmg~n
wewfbœ mg‡q †`‡ki ivóªcÖavb I miKvi cÖavbMY D‡Øvab K‡i‡Qb| Zuvi
cÖwZwôZ wek¦weL¨vZ Ô`v‡qgx Kg‡c· evsjv‡`k (wWwmwe)Õ RvwZms‡Ni civgk©`vZv I
mn‡hvMx m`m¨ c`gh©v`vq f~wlZ nq| RvwZms‡Ni mvaviY cwil‡` `v‡qgx Kg‡c·
evsjv‡`k (wWwmwe)i gnvcwiPvjK‡K Ôkvwš—I `~ZÕ Dcvwa‡Z AjsK…Z Kiv nq| Bj&‡g
ZvmvDd AR©b I mvabvq gM GB gnvb eyhyM© Zuvi Ava¨vwZ¥K †PZbvq DØy× n‡q
evsjv‡`‡ki wewfbœ A‡j gv`ªvmv-GwZgLvbvmn wewfbœ RbKj¨vYg~jK cÖKí cÖwZôv
K‡ib| Zuvi IdvZ jv‡fi ci evþYevoxqvi Beªvnxgcy‡i Zuvi cÖwZôv‡bi A½‡b Zv‡K
mgvwnZ Kiv nq| Zuvi Ava¨vwZ¥K kvnvbkvn nhiZ LvRv evev Mixe-G-†bIqvR
gCbyÏxb wPkZx ingvZzjvwn AvjvBwni `iev‡i AvK`‡Q nv‡Rix †ck K‡ib| AZ¨š—
Zvrch©c~Y© GB cwiåg‡Yi eY©bv wZwb we¯—vwiZfv‡e wj‡L‡Qb Zuvi iwPZ ¸jkv‡b
AvDwjqv MÖ‡š’i Z…Zxq Aby‡”Q‡` ÔAvgvi AvRgxi kixd hvÎvÕ wk‡ivbv‡g| Avgiv GB
gnvb Awj-Avjvni cweÎ iPbv Zevi“K wnmv‡e wb‡gœ cybtcÖKvk Kijvg|
Ô†mvbviMuv‡q Avgvi `ieZ©x AvZ¥xq ˆmq` eRjyj †nvmvBb Kv‡`ix Ii‡d bvbœv wgqv
Ges Zvi fvwZRv Rwni“j †nv‡mb Kv‡`ix Ii‡d eve wgqv AvwRgcyi Kei¯’v‡b evk
mieiv‡ni KvR Ki‡Zb| Zviv Df‡q bvbv lohš¿ K‡i Avgv‡K GwZg I Amnvq †f‡e
Avgvi wei“‡× eûgyLx wg_¨v gvgjv `v‡qi K‡i A‡nZzK nqivwb ïi“ K‡i| GLv‡b
D‡jL _v‡K †h, Avgvi `v`vRvb HwZnvwmK `vqiv kix‡di ¯’vei-A¯’vei wekvj
m¤úwËi DËivwaKvix wnmv‡e Avgv‡K Gi gyZIqvjx wb‡qvM K‡iwQ‡jb, weavq DwjwLZ
AvZ¥xqiv wnsmvi ekeZx n‡q Avgvi wei“‡× wewfbœ ai‡bi gvgjv `v‡qi K‡iwQj| Zviv
nqivwb K‡iwQj e‡j Avwg welq m¤úwË me wKQz Z¨vM K‡i AvRgxi kixd hvevi wm×vš—
†bB| †mB D‡Ïk¨ wb‡q mvZ Avbv cqmv w`‡q GKwU aea‡e mv`v awZ wKbjvg Ges
aywZwU `yÕUzK‡iv K‡i GK UK‡iv jyw½ wnmv‡e cijvg Ges mv‡_ GKwU K¤^j
wKbjvg| †h-B Avgv‡K G Ae¯’vq †`LZ †m-B ixwZgZ AevK n‡q wR‡Ám KiZ,
kvn& mv‡ne Avcbvi G Ae¯’v †Kb? Avwg DËi w`Zvg, AvRgxi kixd hve| GKw`b UvKv
cqmv QvovB Ni †_‡K †ei n‡q AvRgxi kix‡di D‡Ï‡k¨ hvÎv Kijvg| Zvi Av‡M

Avwg Avgvi gvgvRv‡bi mv‡_ †`Lv Kivi Rb¨ Zvi gvûZUwji †ePvivg †`Dwoi evmvq
†Mjvg| gvgvRvb Avgv‡K †`LvgvÎ wR‡Ám Ki‡jb, †Zvgvi GB Ae¯’v †Kb? Avwg
ejjvg, gvgvRvb AvRgxi kixd hve| wZwb ej‡jb Zv n‡j GKU em| Avwg GKUv
`vIqv‡Z hvw”Q| Gÿwb wd‡i Avme| Avwg bv Avmv ch©š— †Kv_vI hv‡e bv| †Kbbv
AvwgI AvRgx‡ii hvÎx| Zvi †ewi‡q hvevi wKQz¶Y ci AvwgI †ewi‡q
†Mjvg| c‡_ Avgvi GK gywi‡`i mv‡_ †`Lv| †mI Avgvi GB AvKw¯§K
cwieZ©‡bi KviY Rvb‡Z PvBj| Zvi cÖ‡kœi Rev‡e ejjvg, Avwg AvRgxi kixd
hvÎx| GK_v ï‡b wZwb Avgvq ej‡jbÑ Avgvi evmvq Pjyb Avgvi †g‡q‡K †`‡L hv‡eb
bv? †K Rv‡b Avevi K‡e †`Lv n‡e| Avwg Rvbvjvg Avwg GLb †Kv_vI hve bv| wKš‘
wZwb Avgv‡K GZB Aby‡iva Kiv ïi“ Ki‡jb †h, eva¨ n‡q Avgv‡K Zvi evmvq †h‡Z
nj| wZwb Avgv‡K Lye Av`i Avc¨vqb Ki‡jb| Avi AvRgxi kixd hvevi c_ LiP
wnmv‡e wZwik UvKv w`‡q ej‡jb, GUv Keyj Ki“b| Avwg fvejvg LvRvevev †eva nq
Avgvi c_ Li‡Pi e¨e¯’v K‡i w`‡q‡Qb| †Kbbv †mKv‡j †ijMvox‡Z P‡o AvRgxi
†h‡Z AvUvk UvKv jvMZ| gvgvRvb iv‡Z `vIqvZ †_‡K wd‡i G‡j Avwg Zvi nv‡Z
wZwik UvKv w`‡q ejjvgÑ ÔG UvKv ivLyb Avgvi AvRgxi kixd hvevi c_ LiP|Õ
AvRgxi kix‡d †cuŠQvi ci gvgvRvb Avgv‡K Lv‡`‡gi N‡i wb‡q †h‡Z PvB‡jb| wKš‘
Avwg †h‡Z ivwR njvg bv| †k‡l wZwb GKvB †M‡jb| Avi Avwg `iev‡i Ae¯’vb K‡i
wRqviZKvix‡`i ch©‡e¶Y Ki‡Z jvMjvg| gvRvi kix‡di Lv‡`giv abx I g~j¨evb
†cvlvKavix e¨w³‡`i gvRvi kix‡di wfZ‡i cÖ‡ek Ki‡Z evav w`Z bv| wKš‘ ``©kvMÖ¯—
Mixe †jvKRb‡`i Zviv Zvw”Q‡j¨i mv‡_ av°v w`‡q mwi‡q w`Z| G `„k¨ †`‡L Avgvi
Lye `ytL nj| Avwg GB †f‡e LvRvi `iev‡i G‡mwQ †h, wZwb †Zv Mix‡e †bIqvR| wKš‘
GLb †`LwQ wZwb Avgx‡i †bIqvR| GB `„k¨ †`‡L e¨w_Z g‡b †mLvb †_‡K P‡j Gjvg
Ges gvRvi kix‡di w`‡K MgYKvix e¨w³‡`i RyZvi ¯—~c Avgvi Pv`‡ii AuvPj w`‡q
Svo‡Z jvMjvg| K‡qK w`b ch©š— wKQzB †L‡Z cvwiwb| GK mgq Avwg †`L‡Z
†cjvg †jvKRb _vjv evwU wb‡q LvRv evevi j½iLvbvi w`‡K hv‡”Q| Zv‡`i
†`Lv‡`wL AvwgI GKwU _vjv wb‡q j½iLvbvi w`‡K P‡j †Mjvg| wKš cÖPÊ av°vavw°‡Z wei³ n‡q wKQz bv wb‡qB j½iLvbv †_‡K P‡j Gjvg Ges iv‡M _vjvwU‡K `‡i
Qzu‡o gvijvg| Zvici GKwU Mv‡Qi wb‡P Pzc K‡i e‡m iBjvg| B‡Zvg‡a¨ GKRb e×
†jvK Avgvi mvg‡b G‡m `uvov‡jb| wZwb Avgv‡K wR‡Ám Ki‡jbÑ Ô†Kv_v †_‡K
G‡mQ?Õ ejjvgÑ ÔXvKv †_‡K G‡mwQ|Õ wZwb ej‡jbÑ ÔXvKvq †Zv Avgvi †ek
K‡qKRb gywi` Av‡Q| †hgbÑ beve AvwZKDjvn, G †K dRjyj nK cÖgyL|Õ g‡b g‡b
fvejvg hw` AvwRgcy‡ii m~Î a‡i K_v ewj Zv n‡j evc-`v`v‡`i †eB¾Z Kiv n‡e|
ZvB Zv‡K Gwo‡q hvevi †Póv Kijvg| Avwg Zv‡K ejjvgÑ Ôeyov wgqv, Avcwb
GLb hvb| Avgv‡K GKv _vK‡Z w`b|Õ
AZtci Avwg †mLvb †_‡K D‡V nuvUv ïi“ Kijvg| wKš‘ wZwb Avgv‡K †cQb †_‡K
WvK‡Z jvM‡jbÑ Ô†n erm, ï‡b hvI, g‡bv‡hvM w`‡q ï‡bv, Avjvni Kmg ejwQ

Avgvi K_v †kvb|Õ wKš‘ Avwg †cQ‡b bv ZvwK‡q mvg‡bi w`‡K G‡Mv‡Z jvMjvg|
wZwb ¸i“M¤¢xi K‡É WvK w`‡jbÑ Ô†_‡g hvI `v‡qgDjvn! A‡bK n‡q‡Q, Gevi _vg|Õ
Zvi gy‡L Avgvi bvg ï‡b _g‡K `uvovjvg| Avi wPš—v Ki‡Z jvMjvg, wZwb Avgvi
bvg Rvb‡jb †Kgb K‡i? Gici ej‡jbÑ ÔLvRv Avgx‡i †bIqvR bb eis Mix‡e
†bIqvR| Zwg GLvbKvi †gngvb, Zzwg Avgvi N‡i Pj|Õ GK_v e‡j Avgv‡K Zvi
N‡i wb‡q †M‡jb| †mLv‡b wM‡q Zvi cwiev‡ii mKj m`m¨‡K †W‡K ej‡jbÑ
Ô†Zvgiv mevB GLv‡b G‡m †`L †K G‡m‡Q|Õ mevB Avgvi mvg‡b Dcw¯’Z nevi ci
wZwb ej‡jbÑ ÔBwb LvRv Mix‡e †bIqv‡Ri †gngvb| Bwb †hLv‡bB em‡Z ev Nygv‡Z
Pvb, †Zvgiv †KD Zv‡K wKQz ej‡e bv|Õ Gici `¯—iLvbv weQv‡bvi wb‡`©k w`‡q cy·`i
D‡Ï‡k¨ ej‡jbÑ ÔcÖ‡Z¨K w`b †fv‡I †Zvgiv Ibv‡K GKgy‡Vv K‡i UvKv w`‡e|Õ
Avgvi Rb¨ wZwb bZzb Kvco †Pvco wK‡b Avbvi wb‡`©k w`‡jb| wKš‘ Avwg Zuv‡K
ejjvgÑ ÔAvgvi hv Av‡Q, Zv Avgvi Rb¨ h‡_ó| KviY Avwg Ava¨vwZ¥K md‡i GB gnvb
cweÎ Awji `iev‡i G‡mwQ|Õ GB ehy‡M©i bvg wQj ˆmq` †nvmvBb e· ingvZzjvwn
AvjvBwn| hv‡K dzidziv kix‡di cxi mv‡ne nhiZ gIjvbv Ave eKi wmwÏK
ingvZzjvwn AvjvBwn Avgx‡i kixqZ †LZve w`‡qwQ‡jb| GB ehy‡M©i PviRb mv‡neRv`v
wQ‡jb| G‡`i bvg wQj h_vµ‡gÑ ˆmq` †Mvjvg dwi`, ˆmq` †Mvjvg †nvmvBb,
ˆmq` †Mvjvg gvIjv I ˆmq` †Mvjvg `¯—Mxi| G‡`i g‡a¨ ˆmq` †Mvjvg `¯—Mx‡ii †Q‡j
†Mvjvg wKewiqv GLbI RxweZ i‡q‡Qb Ges eZ©gvb LvRv mv‡n‡ei gvRvi KwgwUi
†cÖwm‡W‡›Ui `vwqZ cvjb Ki‡Qb|
GB gnvb eyhyM© Avgv‡K I Zvi †QvU mv‡neRv`v‡K wb‡q LvRv evevi gvRvi kix‡d
†M‡jb Ges Avgv‡`I Df‡qi Ava¨vwZ¥K ¶gZv ew× I gb&wR‡j gKmy‡` †cuvQvevi Rb¨
†`vqv Ki‡jb| ˆmq` †Mvjvg `¯—Mxi mv‡ne cÖwZw`b †fvi‡ejv evB‡i hvevi Av‡M
Avgv‡K GK gy‡Vv UvKv w`‡q †h‡Zb| wKš‘ Avwg Zvi mvg‡bB UvKv¸‡jv GK Pv‡qi
†`vKvbx‡K w`‡q ejZvgÑ UvKv w`‡q LvRv evevi f³‡`i LvB‡q w`I|
Avwg hLbB UvKv wb‡Z AvcwË KiZvg, ZLbB ˆmq` †Mvjvg `¯—Mxi mv‡ne ej‡ZbÑ
AveŸv ûRy‡ii wb‡`©k †Zv Avgv‡K cvjb Ki‡ZB n‡e| Avcwb GB UvKv cvwb‡Z wb‡¶c
K‡ib Avi Ab¨ KvD‡K w`‡q †`b, †mUv Avcbvi B”Qv| Avgiv `yÕRb cÖwZw`bB LvRv
evevi gvRvi kix‡d wM‡q dv‡Znv I `i“` kixd cvV KiZvg| GKw`b `¯—Mxi
mv‡n‡ei AveŸv ûRyi Avgv‡K wRÁvmv Ki‡jbÑ LvRv evevi mv‡_ †Zvgvi Kx m¤úK©?
LvRv evev †Zvgvi mv‡_ †Kgb AvPiY K‡ib? Zvi GK_v ï‡b Avwg †Ku‡` †djjvg|
Zvici ejjvgÑ evev Avwg GLbI LvRv evevi †`Lv cvBwb| wZwb cÖkœ Ki‡jbÑ Zv n‡j
†mLv‡b wM‡q Zzwg Kx Ki? Dˇi ejjvgÑ mvivivZ mvjvZ, AwRdv I `iæ` kixd cvV
K‡i mKvj‡ejv im~‡j gKeyj (m), Avn‡j ev‡qZ, LvRv Mix‡e †bIqvR I Ab¨vb¨
eyhyM©v‡b Øx‡bi cweÎ iƒ‡ni Ici eL‡k w`‡q _vwK| ZLb ej‡jbÑ Zzwg GLbI KvV
†gvjvB i‡q †M‡j? Zzwg †f‡eQ †h Avjvn ZvÕAvjv mivmwi †Zvgvi K_v ïb‡eb| Zzwg
LvRvi `iev‡i Dcw¯’Z n‡q Acivax I Avmvgxi gZ nvZ‡Rvo K‡i ejÑ Bqv
gCbDwÏb, gCbyj nK, AvBbybx kvqBbwjjvn| A_©vr †n gCbwÏb ûRyi, m‡Z¨i
mvnvh¨Kvix, Avjvni Iqv‡¯— Avgv‡K mvnvh¨ Ki“b|

Zvi GK_v ï‡b Avwg wPš—v KijvgÑ ÔAvjvni Kv‡Q bv †P‡q LvRvi Kv‡Q PvBe, G
Avevi †Kgb K_v?Õ welqwU †Zv kixqZm¤§Z g‡b nq bv| Gfv‡e †Zv Avgvi Cgvb
bó n‡q hv‡e| ci¶‡YB Avevi fvejvgÑ GB gnvb eyhy‡M©i K_v Avgvi gvb¨ Kiv
DwPZ| †Kbbv Zv‡K Avgx‡i kixqZ †LZve †`qv n‡q‡Q| hw` wZwb kixqZ cwicš’x
KvR Ki‡Zb, Zv n‡j Zuv‡K Avgx‡i kixqZ †LZve †`qv n‡e †Kb? hvB †nvK, Avwg
Zvi wb‡`©kvbyhvqx LvRvi `iev‡i wM‡q `iRvi cv‡k `ÕnvZ †Rvo K‡i `uvwo‡q ÔBqv
gCbDwÏb, gCbyj nK AvBbybx kvqBbwjjvnÕ co‡Z ïi“ Kijvg|Õ
†m Ae¯’vq Avgvi Lye Z›`ªv G‡m †Mj Ges Z›`ªvi gv‡S ¯^cœ †`Ljvg : LvRv evevi evg
nv‡Z wgwó fwZ© †QvU cvÎ| Avwg Qvov †mLv‡b AviI K‡qKRb †jvK Dcw¯’Z Av‡Qb|
LvRv evev hv‡KB wgwó w`‡”Qb, wZwbB Lywk n‡q `“Z P‡j hv‡”Qb| Avwg evi evi nvZ
evwo‡qI wgwó †cjvg bv| Ae‡k‡l wPrKvi K‡i ejjvgÑ Avwg wgwó cvBwb| Gevi LvRv
evev Avgvi w`‡K bRi w`‡q ej‡jbÑ Gme †Zvgvi Rb¨ bq| Avgvi †mnfvRb cÖavb
Lwjdv KZzewÏb eLwZqvi KvKx ingvZzjvwn AvjvBwn †hme KzZze, AvDwjqv I
`i‡ek‡`i‡K mycvwik K‡i w`jx †_‡K cvwV‡q‡Qb GUv Zv‡`i Rb¨| nVvr Avgvi kix‡i
GKR‡bi av°v jvMvq Z›`ªv †K‡U †Mj| ZLb Avwg Kv`‡Z Kv`‡Z †mB ehy‡M©i Kv‡Q
wM‡q Z›`v”Qb¨ Ae¯’vq †h ¯^cœ †`‡LwQ †mUv Zvi Kv‡Q eY©bv Kijvg| me ï‡b wZwb
ej‡jbÑ G¶zwb w`jx iIqvbv n‡q hvI Ges nhiZ KzZez DwÏb eLwZqvi K¡vKx
ingvZjvwn AvjvBwni cweÎ iIRv †gveviK wRqviZ K‡i G‡mv| Avwg Zuvi K_vgZ
w`jx hvÎv Kijvg| GB mgq Zvi †QvU mv‡neRv`v Avgv‡K GKwU kvj w`‡Z
PvB‡jb| wKš‘ Avwg †mUv wb‡Z A¯^xKvi Kijvg| Gici Zv‡`i KvQ †_‡K we`vq
wbjvg| we`v‡qi mgq ehyM© Avgv‡K c_ LiP wnmv‡e wek UvKv (i“cx) w`‡jb| Zvici
†ij †÷k‡b wM‡q †`wL, Mvwo cÖvq †Q‡o w`‡”Q| Zv‡Z gymvwdi‡`i h‡_ó wfo wQj|
Avwg Mvwoi wfZ‡i XyK‡Z bv †c‡i †Kvb iK‡g `iRv a‡i Sz‡j _vKjvg| Ggwb
Ae¯’vq Avgvi nv‡Zi Dci †K †hb AvNvZ Kij| Avwg wb‡P c‡o wM‡q cv‡q fxlY
e¨_v †cjvg| AZtci wbi“cvq n‡q †÷k‡bi GK †KvYvq wM‡q wbivk I fMœ ü`‡q †PvL
eyu‡R e‡m iBjvg| Ggb mgq ïb‡Z †cjvg †K †hb Avgvq ej‡QÑ Avcwb Kx XvKv
†_‡K G‡m‡Qb? Avwg †PvL †g‡j †`LjvgÑ Avgvi mvg‡b GKRb AcwiwPZ e¨w³
`vwo‡q Av‡Qb| Avwg Zuv‡K wR‡Ám Kijvg Avcwb †K? f`ª‡jvK ej‡jbÑ kvn& mv‡ne,
Avcwb Avgv‡K wPb‡Z cvi‡jb bv? Avwg †Zv XvKvi †iRvDj Kwig| Avcwb †Kv_vq
hv‡eb? ejjvgÑ Avwg w`jx hve| wZwb ej‡jbÑ Zv n‡j Avgvi m‡½ Pjyb| AvwgI w`jx
hvw”Q| Zvici Avgv‡K mv‡_ wb‡q †ij Mvwoi GKwU Avivg`vqK K¤úvU‡g‡›U DV‡jb|
G K¤úvU‡g‡›U ïa Avwg Avi †iRvDj Kwig mv‡ne wQjvg| Zvi mnKg©xiv Ab¨
K¤úvU‡g‡›U wQj| Gici wZwb wUwdb K¨vwiqvi †_‡K cÖPiz Lvevi †ei Ki‡jb Ges
Avgiv `ÕRb Zv Lye Z…wßi mv‡_ †cU f‡i †Ljvg| Rbve †iRvDj Kwig Awef³ evsjvi
†ijI‡q wefv‡Mi GKRb D”Pc`¯’ Kg©KZ©v wQ‡jb| w`jx †cuŠ‡Q Avgv‡K wZwb nvZ LiP
wnmv‡e `k iæcx (UvKv) w`‡jb| †÷k‡b bvgvi ci Avwg I‡qwUs i“‡g nvZ gyL
cwi®‹v‡ii Rb¨ †Mjvg| Ggb mgq GK e¨w³ G‡m †iRvDj Kwig mv‡ne‡K wR‡Ám
Ki‡jb, XvKv †_‡K `yRb gv¯—vb G‡m‡Q wK bv? †iRvDj Kwig mv‡ne Zv‡K ej‡jb,
XvKv †_‡K GKRb kvn& mv‡ne G‡m‡Qb| wZwb e‡j DV‡jb, Avwg Zuv‡KB LyuRwQ|

D‡jL Kiv †h‡Z cv‡i †h, wZwb wQ‡jb nhiZ wbRvgDwÏb ingvZzjvwn AvjvBwni
gvRv‡ii cavb Lv‡`g Rbve ˆmq` †ZvRv¤§yj †nvmvBb| wZwb nhiZ wbRvgDwÏb
AvDwjqv ingvZzjvwn AvjvBwni Ava¨vwZ¥K wb‡`©‡k Avgv‡K mvnvh¨ Kivi Rb¨
G‡mwQ‡jb| AZtci Avwg Zuvi mvnvh¨ wb‡q KZeDwÏb eLwZqvi KvKx ingvZzjvwn
AvjvBwni gvRvi kixd wRqviZ Kijvg| †mLvb †_‡K wewfbœ cweÎ RvqMv mdi
K‡i g°v kixd hvevi `„p msKí Kijvg| cw_g‡a¨ †Mv‡q›`v wefv‡Mi †jv‡Kiv
Avgv‡K Rvcvwb ¸ßPi m‡›`‡n AvUK Kij Ges Zv‡`i Awdmv‡ii mvg‡b Dcw¯Z
Kij| Awdmvi Avgv‡K †`‡L ejjÑ Av‡i G‡K a‡i G‡bQ †Kb? G †Zv †`Iqvbv
`i‡ek, G‡K †Q‡o `vI| wKQzw`b ci AveviI Avwg g°v kixd hvIqvi Rb¨ iIqvbv
n‡j Avgv‡K cybivq AvUK Kiv nj| Gevi Avgv‡K Awdmvi wR‡Ám Kij, Zzwg wK
Rvcvwb ¸ßPi? Dˇi Rvbvjvg, Avwg LvRv evevi GKRb f³| G‡Z Zviv Avgv‡K †Q‡o
Gi †ek wKQzw`b ci Avwg g`xbv gbIqviv hvevi wm×vš— wbjvg Ges †mB D‡Ï‡k¨ †ev¤^vB
†cuŠQjvg| Gevi Avgv‡K KovKwofv‡e AvUK Kiv nj Ges GK ch©v‡q Avgv‡K e›`x
Kiv nj, ZLb wZwb KK©k I iƒpK‡É wR‡Ám Ki‡jb, ÔwVK fv‡e ej, Zzwg †K?
†Kv_v †_‡K G‡mQ? Zzwg wK ¸ßPi? Zvi GB †eqv`exc~Y© K_v ï‡b Avwg †i‡M wM‡q
D”PK‡É ejjvgÑ †eqv`e gyL mvg‡j K_v ej| Zzwg wK Rvb bv †h, Avwg LvRvi
cvMj| LvRvi f‡³i mv‡_ †eqv`ex I Zvgvkv KiQ? †ewk evovevwo Ki‡j G‡Kev‡i
wgmgvi K‡i †`e| Avgvi GB fqsKi ivM †`‡L Awdmvi Nve‡o †Mj Ges Avgvi
Kv‡Q ¶gv PvB‡Z jvMj| Gici Zviv Avgv‡K m¤§v‡bi mv‡_ †Q‡o w`j| Avgv‡K
hLbB AvUK Kiv nZ ZLbB Zviv cvm‡cv‡U©i K_v wR‡Ám KiZ| ejZÑ †Zvgvi
Kv‡Q hLb cvm‡cvU© †bB, ZLb wbðqB ¸ßPi| Avwg wm×vš— wb‡qwQjvg †h, e„wU‡ki
cvm‡cvU© w`‡q g°vq hve bv| hZ¶Y ch©š— bv LvRv evevi cvm‡cvU© nvwmj nq| evi
evi evavMÖ¯’ nIqvq Avwg †f‡e †`Ljvg g°v kixd wKsev g`xbv kix‡d hvevi e¨vcv‡i
m¤¢eZ GLb Avjvni gwR© †bB| ZvB Avwg Avevi AvRgx‡ii D‡Ï‡k¨ hvÎv Kijvg|
†mLv‡b hvevi ci ˆmq` †nvmvBb e· mv‡ne whwb LvRv mv‡n‡ei gvRvi kix‡di cÖavb
Lv‡`g wQ‡jb| Avgv‡K wR‡Ám Ki‡jbÑ GZw`b †Kv_vq wQ‡j? Avwg mg¯— NUbv
Zuv‡K Ly‡j ejjvg| wZwb ej‡jbÑ LvRv evev‡K †auvKv w`‡q cvjv‡Z †P‡qwQ‡jb| wKš‘
Zvi AbygwZ Qvov †Zv Zzwg †Kv_vI †h‡Z cvi‡e bv| GK_v ï‡b Avwg LvRv evevi
`iev‡i wM‡q KvbœvKvwU ïi“ K‡i w`jvg| GKw`b Avwg †mLv‡b Z›`vq Av”Qbœ n‡q
¯^cœ †`LjvgÑ LvRv evev Avgv‡K ej‡QbÑ GLb †Zvgvi Rb¨ Avi‡ei iv¯—v eÜ|
Zzwg †Zvgvi gvZ…f~wg‡Z wd‡i hvI Ges †Zvgvi `vwq‡Z †h bvevwjKv Av‡Q Zvi
weevn `vI Ges †Zvgvi wcZvi gvRvi kix‡di †LuvRLei bvI| †mLv‡b †Zvgv‡K
w`‡q A‡bK Amva¨ KvR mvwaZ n‡e| ZrRgvbvi kxl©¯’vbxq AvDwjqv AvIjv‡` LvRv
ˆmq` †nvmvBb e· ingvZzjvwn AvjvBwn mv‡n‡ei gva¨‡g LvRv evevi wb‡`©kvbyhvqx Avwg
¯^‡`‡ki D‡Ï‡k¨ hvÎv Kijvg Ges †`‡k cÖZ¨veZ©b K‡i Avgvi wcZvi gvRvi kixd
cwi`k©‡b wM‡q †`L‡Z †cjvg KvPv gvwU †ewóZ gvRviwU ewó I eb¨vi cvwb‡Z
AvswkK ¶wZMÖ¯’ n‡q‡Q| weavq gvRviwU‡K cybM©V‡bi Rb¨ e¨e¯’v wbjvg| Avgvi wcZv
ˆmq` Ave gymv Kwjgyjvn ingvZzjvwn AvjvBwn whwb wQ‡jb Rgvbvi †kªô AvDwjqv|

Zuvi SKS‡K mv`v Kvdb, Zvi A¶Z †`n Ges¯— b~ivbx †Pnviv †`L‡Z cvB| G‡Z
Avwg Lye Avbw›`Z n‡q gvwU w`‡q gvRviwU mvgwqK †X‡K w`‡q GKwU cwiKíbv wbjvg
†h‡nZz Avgvi wcZv Ke‡i RxweZ Av‡Qb, KviY m~iv Avj-evKvivi 154 bs I m~iv
Avj-Bgiv‡bi 169 bs AvqvZ Abyhvqx Avjvni AwjMY g„Z bq, Zviv RxweZ| †m‡nZz
Avwg Mfxi iv‡Î gvRvi †_‡K Avgvi wcZvi cweÎ †`nwU D‡Ëvjb K‡i XvKvq wb‡q
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wbivc` wQ‡jb bv| GK_v D‡jL KivI cÖ‡qvRb g‡b Kwi †h, Avwg Avgvi Rxe‡bi GK
Amnvq I wbivcËvnxb Ae¯’vq Avgvi kª‡×q giûg wcZvi m¤§wZ‡Z nhiZ kvn m~dx
GgGb Avj‡gi mwnZ †¯^”Qvq mvb‡›` weevn e܇b Ave× nB| A`¨eax Avgiv kvwš—
c~Y©fv‡e msmvi K‡i AvmwQ|
nhiZ kvn m~dx GgGb Avj‡gi mwnZ Avgvi weev‡ni ci wZwb Avgvi 1g
c‡¶i wZb mš— vb‡K wbR mš—v‡bi b¨vq jvjb-cvjb K‡ib| Avgvi wcZvi Idv‡Zi
ci ZviB cÖ`Ë ¶gZve‡j Avgvi ¯^vgx kvn m~dx GgGb Avjg Avgvi ˆRô¨ mš—vb
d‡qRx †gvnv¤§`x Avnv¤§`Djvn‡K cÖwZôv‡bi Kj¨v‡Y kZ©mv‡c‡¶ MÏxbkxb cxi
g‡bvwbZ K‡ib| wKš‘ cieZ©x‡Z †m kZ© f½ K‡i Ges Zvi A‡hvM¨Zvi cÖgvY n‡j
Zv‡K eiLv¯— Kiv nq| GB NUbv‡K gjab K‡i Avgvi gvZv Avgvi ¯^vgx‡K nqivwb
I mybvg¶zYœ Kivi D‡Ï‡k¨ MʇMvj m„wó I Zvi wb‡qvwRZ †jvKRb w`‡q wg_¨v gvgjv
`v‡qi K‡i hv‡”Qb|eZ©gv‡b Avgvi D³ cyÎ Avgvi Aeva¨ I lohš¿Kvix‡`i wbqš¿‡Y
i‡q‡Q Ges Avgvi mv‡_ †Kvbiƒc †hvMv‡hvM ivL‡Q bv|
BwZg‡a¨ gvmvwaKKvj c~‡e© Avgvi ¯^vgx nhiZ kvn m~dx GgGb Avjg
RvwZms‡Ni wbqwgZ Awa‡ek‡bi Rb¨ wbDBq‡K Ae¯’vbKv‡j Avgvi gvZv ˆmq`v mv‡jnv
LvZzb Avgv‡K eSv‡bvi †Póv K‡ib †h, †h‡nZz Zviv Avgvi ¯^vgx‡K Ac`¯ K‡i‡Q Ges
gvgjvi fq cÖ`k©b K‡i‡Q †mZz Avgvi ¯^vgx Avi KLbI evsjv‡`‡k †diZ Avm‡eb bv|
ZvB Avgvi kª‡×q ¯^vgx‡K Zuvnvi AeZ©gv‡b ZvjvK †`Iqvi Rb¨ Avgvi Dci gvbwmK
wbh©vZb Pvjvb|
Avgv‡`i c~e©cyi“l KZ©„K IqvKdK…Z mg¯— m¤úwË †Kvbµ‡gB weµq‡hvM¨
bq| A_P Avgvi gvZv Avgvi kª‡×q wcZv‡K wbh©vZb K‡i Zvnvi fvB‡`i (Avgvi
gvgv‡`i)†K IqvKdK…Z Rwg‡Z `LjmZ¡ cÖ`vb Ki‡Z eva¨ K‡ib| cieZ©x‡Z Zviv
D³ Rwg A‰eafv‡e wewµ K‡i, A_P IqvKdK…Z m¤úwË Ace¨envi Kivi Rb¨ Avgvi
¯^vgx‡K Awfhy³ K‡i, nvm¨Ki Ges wfwËnxb Awf‡hvM †Kvb g‡ZB Avgvi ag©vbyivMx,
gvbe`i`x I mgvR‡mex kª‡×q ¯^vgxi †¶‡Î cÖ‡hvR¨ bq| AZGe webxZ wb‡e`b
Dc‡ivwjwLZ Z_¨mg~‡ni Av‡jv‡K RvZxq I Avš—R©vwZK L¨vwZm¤úbœ AÎ

cÖwZôv‡bi GB cÖKí‡K i¶v K‡i †`k I RvwZi Kj¨v‡Yi wbwg‡Ë Avcbvi mfvcwZ‡Z¡
A_ev Avcbvi g‡bvbxZ cÖwZwbwai gva¨‡g GKwU wbi‡c¶ KwgwU MVb K‡i
`®K…ZKvix‡`i Lài †_‡K D³ cÖwZôvbwU‡K gy³ Ges Avgvi mš—vb‡K D×vi Kivi
Aby‡iva Rvbvw”Q|

Finally Mrs. Rokeya Begum was convinced by her devil
mother and misbehaved several times with His Eminency
Dr. Alam. On March 3rd, 2010 His Eminency Dr. Alam was
complled to leave Bangladesh to USA. Before leaving
Dayera Sharif Eminency bestowed his successorship to his
Youngest Son Hazrat Sayed Faeyeze Harmayen KhalilUllah
as deputy custodian and acting Motowalli of Sufi
Nurullah Waqf State 42/2 Azimpur Road Dhaka
Bangladesh with immediate effect.
It Should be noted that, Mrs. Sayeda Rokeya Begum had
passed way after getting caught by fire in her own kitchen
on March 22nd, 2010. The accident of fire did not just

happened it was her punishment according
misconduct with her humble husband His Eminency
Dr. Alam thru many conspiracies of her own notorious
mother so-called Sayeda Saleha Khatun (Abadoned wife
Hazrat Sayed Sufi Dayemullah) as well as her immoral
Fayeze Mohammadi Ahmadullah, Ata-e-Dayem
Mahmud Ullah along with her immoral daughter Noor-ESani and Aynin.
Please note that, One of fellow Jewish follower from
Germany and migrated US citizen “Din Greenberg”, He
became a so-called Muslim by His Eminency (In the time
Sheikh DayemUllah 1992). But he has been looting Millions of
Taka as charity by asking as donation for the Dayemi
Complex Bangladesh Projects from various charitable
Organizations. Mrs. Rokeya Begum and her immoral son,
Fayeze Mohammadi Ahmadullah, Ata-e-Dayem Mahmud
Ullah along with her immoral daughter Noor-E- Sani and
Aynin all are under his longterm conspiracy. For that
reason His Eminency Dr. Alam has taken administrative
legal action by several cases in Bangladesh as well as USA.
It should be highly noted that, Din Greenberg a so-called
converated Muslim as well as immoral son Fayeze
Mohammadi Ahmadullah, Ata-e-Dayem Mahmud Ullah
along with immoral daughter Noor-E- Sani and Aynin are
actively responsible for Mrs. Rokeya Begum’s accident of
Fire and accordingly for her death. There are several cases that
are already started at the Courts of Bangladesh.

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni ¯¿x mv‡jnv
LvZz‡bi 52 eQ‡ii cvwievwiK Rxeb I cÖvmv` lohš¿ K‡i b~i“j−vn
IqvK&d G‡÷‡Ui 40 weNv m¤úwË AvZ¥mv‡Zi cwiKíbvB kvn& m~dx
gyn¤§` b~i“j Avj‡gi mv‡_ GKgvÎ we‡iv‡ai KviY
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn wQ‡jb Avgx‡i kixqZ,
gv`viRvZ Awj| Zvi `wbqvq ab-m¤ú`, A_©-we‡Ëi cÖwZ †Kvb jvjmv wQj bv| Zvi
ˆeevwnK Rxe‡b GKwU we¯§qKi NUbvi Avwef©ve N‡U| hvi †cÖw¶‡Z Zuvi `v`vi fyqv
gywi` `vex`vi †mvbviMuvI‡qi †gvMovcvov MÖv‡gi wbevmx gxi Avngv` ûmvBb L›`Kvi|

gxi Avngv` ûmvBb L›`Kv‡ii c~ecyi“‡li ZvweR wewµ I Svo dzK
u Kiv wQj e¨emvevwYR¨| GB Svo-duy‡Ki gva¨‡g wZwb ga¨eq‡m GjvKvq wKQzUv RbwcÖq n‡q D‡Vb| Zvi
`B wewe I WRbLv‡b‡Ki AwaK mš—vbvw` wQj| GZ¸‡jv mš—vbvw` jvjb-cvjb Kiv Zvi
c‡¶ AZ¨š— KwVb n‡q c‡o| Zvi mš—vb‡`i g‡a¨ AvZv wgqv, ivRv wgqv Ges Qvby
wgqv †gavex QvÎ wQj| cwiwPwZ jvf Kivi myev‡` †m GK mgq †Pqvig¨vb wbevwPZ
nq| †Pqvig¨vb nIqvi ci †_‡K A‡b¨i Rwg `Lj Ges K_vq K_vq gvgjv-†gvKÏgv
jvwM‡q MÖv‡gi wbixn gvbyl‡K me©kvš— KivB wQj Zvi KvR| d‡j †m GjvKvq
emevm Ki‡Z m¤ú~Y©iƒ‡c A¶g n‡q c‡owQj|
gxi Avngv` ûmvBb L›`Kvi I Zvi Mv‡gi eRjyj ûmvBb L›`Kvi Ges Rwni“j ûmvBb
L›`Kv‡ii mv‡_ eÜzZ¡ m„wó nq| wZwb Zvi GB eÜz؇qi mv‡_ wb‡q AvwRgcyi
Kei¯’v‡b jvk `vdb Kivi Rb¨ euvk mieiv‡ni e¨emv ïi“ K‡ib| e¨emv Ki‡Z wM‡q
Rvb‡Z cv‡ib †h, AvwRgcyi GjvKv m¤ú~YUvB `vqiv kix‡di m¤úwË| `wbqv`vi gxi
Avngv` ûmvBb L›`Kvi I Zvi eÜyØq †QvU `vqiv kix‡di mKj m¤úwË AvZ¥mvr Kivi
Rb¨ cwiKwíZfv‡e I my‡KŠk‡j GB Kv‡R wb‡qvwRZ nq| †QvU `vqiv kix‡di GB
IqvK&d m¤úwËi gvwjK wQ‡jb GwZg hyeK mdx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwn| ZvB Zviv m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni mv‡_ m¤úwË
AvZ¥mvr Kivi cwiKíbv gv_vq wb‡q m¤úK ¯’vcb Kivi †Póv Ki‡Z _v‡K|
B‡Zvg‡a¨ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni wei“‡× Zvi eo PvPv
Lvqi“jvn †ek K‡qKwU wg_¨v gvgjv-†gvKÏgv `v‡qi Kivq wbixn I Ava¨vwZ¥K
mvabvqiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn gvgjv †gvKÏgvi hš¿Yvq
Amn¨ n‡q GK ch©v‡q wZwb LvRv gCbywÏb wPkwZ ingvZzjvwn AvjvBwni Ava¨vwZ¥K
mv¶v‡Zi D‡Ï‡k¨ `vqiv kixd Z¨vM K‡i GK K¤^j c‡i AvRgxi kixd P‡j hvb|
GB my‡hv‡M m¤úwË AvZ¥mv‡Zi cwiKíbv gv_vq wb‡q eRjyj ûmvBb L›`Kvi I
Rwni“j ûmvBb L›`Kvi Df‡q bv‡gi †k‡l ÔKv`ixÕ kã †hvM K‡i Kei¯’v‡b evk
mieiv‡ni e¨emv ev` w`‡q gyÝxi (gyûwi) PvKwi †bb| Aciw`‡K Avngv` ûmvBb
L›`Kvi IqvK&d m¤úwË `L‡ji Rb¨ Zvi bv‡gi c~‡e Ôˆmq`Õ kãwU †hvM K‡i GKwU
we‡kl †KŠkj Aej¤b Kivi †Póvq wb‡qvwRZ nq|
nhiZ LvRv Mix‡e †bIqvR ingvZzjvwn AvjvBwnÕi cqMvg †c‡q kvn& m~dx
ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn g°v kix‡d n‡R¡ hvIqvi wm×vš— ev` w`‡q
wewfbœ A‡jŠwKK NUbvi ga¨ w`‡q XvKvq AvwRgcyi †QvU `vqiv kix‡d cÖZ¨veZ©b
K‡ib| GB myev‡` gxi Avngv` ûmvBb L›`Kvi ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwni mv‡_ mv¶vr K‡i wb‡R‡K nhiZ kvn m~dx ˆmq` AvRgZ Djvn
ingvZzjvwn AvjvBwni gywi` e‡j fyqv cwiPq w`‡q kvn& m~dx ˆmq` `v‡qgDjvn&
ingvZzjvwn AvjvBwni `„wó AvKl©Y Kivi †Póv K‡ib| kvn& m~dx `v‡qgDjvn ingvZzjvwn
AvjvBwni PvPv I Zv‡`i †`Iqv wg_¨v gvgjvq w`‡knviv wQ‡jb| my‡hvM ey‡S mPZzi
Avngv` ûmvBb L›`Kvi cxi mv‡ne‡K ej‡jb †h, ÒAvgvi GKwU avwg©K, c`©vbkxb I
my›`ix Kb¨v Av‡Q| Avcwb hw` Avgvi mv‡_ AvZ¥xqZv K‡ib, Zv n‡j Avcbvi mKj
gvgjv-†gvKÏgv I Sv‡gjv †KŠk‡j Avwg wgwU‡q †dje| ZvQvov Avwg Avcbvi

`v`vRv‡bi GKRb wewkó gywi`| Avcbvi cÖwZ Avgvi `vwqZ I KZ©e¨ Av‡Q|Ó Avgx‡i
kixqZ kvn& m~dx ˆmq` `v‡qgDjvn& ingvZzjvwn AvjvBwn wQ‡jb GwZg, civgk© Kivi
†Kvb Avcb gyieŸx †bB, Ggb wK wbKUZg AvZ¥xq- ¯^RbI †bB| ZvB wZwb Dcvqvš—i
bv †`‡L Avngv` ûmvBb L›`Kv‡ii K_vq Avk¦¯— n‡q loh‡š¿i duv‡` cv †`b| wZwb
mv‡jnv LvZzb‡K weevn K‡ib| weev‡ni wKQyw`b ci †Pqvig¨vb wbevP‡b L›`Kvi civwRZ
nb| †g‡q weevn †`Iqvi 6 gv‡mi g‡a¨ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwni mijZvi my‡hvM MÖnY K‡i Zvi `B wewe I WRb Lv‡bK mš—vbv`x wb‡q †QvU
`vqiv kix‡d Avkªq †bq| `vqiv kix‡d Avkªq wb‡q wb‡Ri Ae¯’v‡K Av‡iv cvKv‡cv³
Kivi Rb¨ 42/3, AvwRgcyi `vqiv kix‡di m~dx b~i“jvn IqvK&d G‡÷‡Ui `B GKi
m¤úwËi Rvj `wjj K‡i Zv AvZ¥mvr K‡ib| cieZ©x‡Z AvwRgcyi Kei¯’v‡bi cÖvq GK
weNv Rwg Rvj-RvwjqvwZ K‡i AvZ¥mvr K‡i|
B‡Zvg‡a¨ m~dx ˆmq` AvRgZ Djvn ingvZzjvwn AvjvBwn ûRy‡ii eo †Q‡j ˆmq`
Lvqi“jvn wØZxq wek¦hy× †k‡l †`‡k G‡m †`‡Lb Zuvi wcZv B‡š—Kvj K‡i‡Qb Ges Zuvi
†gR fvBI `ywbqv‡Z †bB| †gR fvB‡qi †Q‡j kvn& mdx ˆmq` `v‡qgDjvn ingvZzjvwn
AvjvBwn †QvU `vqiv kix‡di MwÏbkxb I m~dx b~i“jvn IqvK&d G‡÷‡Ui
gyZvIqvjx| †h‡nZz ˆmq` Lvqi“jvn m~dx AvRgZ Djvn ingvZzjvwn AvjvBwni
eo †Q‡j wØZxq wekh× †_‡K †dir Avmv PvjvK PZzi gvbl| †m‡nZ Avngv` ûmvBb
L›`Kvi mvgwqKfv‡e Zvi mKj lohš¿ I m¤úwË AvZ¥mv‡Zi Kvwnbx XvKvi Rb¨
Lvqi“jvi `ej w`K wK wK Av‡Q Zv Avwe®‹vi Kivi Rb¨ †Póv K‡i| myPZzi Avngv`
ûmvBb L›`Kvi AwZ mn‡R Rvb‡Z cv‡ib †h, Lvqi“jvn wek¦hy‡×i mgq BD‡ivc wQj|
†mLv‡b wZwb g` I bvixi cÖwZ Avm³ wQ‡jb| †h‡nZz wZwb cxi es‡ki †jvK ZvB Zvi
GB `ejZvi my‡hvM wb‡q Avng` ûmvBb L›`Kvi, Lvqi“jvni gva¨‡g m~dx `v‡qgDjvn
ingvZzjvwn AvjvBwni wei“‡× my‡KŠk‡j 30wU gvgjv `v‡qi Kivb| gvgjvi Sv‡gjv
mn¨ Ki‡Z bv †c‡i kvn mdx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn Aw¯’i n‡q
c‡ob| RvgvZvi G‡nb Ae¯’v †`‡L myPZzi k¦ïi Avngv` ûmvBb L›`Kvi Pµvš—
K‡i GKUv ga¨¯’Zv Kivi e¨e¯’v †bb| m~dx b~i“jvn IqvK&d G‡÷‡Ui m¤úwˇK m¤ú~Y©
†eAvBbxfv‡e ÔKÕ I ÔLÕ AÂj G `ywU bv‡g `yB fv‡M fvM K‡i †`q| GK fv‡M
kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn‡K Ges Ab¨ fv‡M IqvK&d
cÖkvmK‡K fyj eywS‡q Lvqi“jvn‡K †eAvBbxfv‡e gyZIqvjx wb‡qvM K‡i|
AZtci ÔLÕ A‡ji 52 weNv m¤úwË ˆmq` Lvqi“jvn I Zvi Kz-mš—vb ˆmq` b~i“jvn
m¤ú~Y© MÖvm K‡i IqvK&d cÖkvm‡Ki AbygwZ e¨ZxZ cvewj‡Ki Kv‡Q wewµ K‡i
†`q| GgbwK kvn& dqRyjvn kvnx gmwR‡`i AvÛvi MÖvDÛ ch©š— b~i“jvn wewµ K‡i
†`q| ÔKÕ A‡ji GK weNv Rwg Aewkó _v‡K nhiZ kvn& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwni `L‡j| Avi evwK 25 weNv †eAvBbxfv‡e `Lj K‡i Avngv`
ûmvBb L›`Kvi| Gi ga¨ †_‡K GK weNv Rwg `L‡j †bq nhiZ kvn& m~dx `v‡qgDjvn
(i) Gi mr fvB evmviZ Djvn| Avngv` ûmvBb L›`Kvi evmviZ Djvn‡K nv‡Z
wb‡jb GB Rb¨ †h, A‰ea IqvK&d m¤úwË fwel¨r eskai‡`i †fvM `L‡j †hb †Kvb
weNœ bv N‡U| GQvov ¯’vbxq RbMY Avngv` ûmvBb L›`Kv‡ii m¤úwË `L‡ji mKj

`®‹g© AwZ mn‡R eS‡Z †c‡i ZrKv‡ji eo `vqiv kix‡di MwÏbkxb †`Ie›`x
Iqvnvex AvwK`v gZev‡` wek¦vmx nhiZ kvn-Gi wbKU bvwjk K‡ib| Ae¯’v †eMwZK
eyS‡Z †c‡i gxi Avngv` ûmvBb L›`Kvi Av‡iKwU Kz-†KŠkj Aej¤^b K‡i| nhiZ
kvn& mdx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn mv‡ne‡K ej‡jb †h, Ô`xN©w`b hver
†QvU `vqiv I eo `vqiv kix‡di g‡a¨ Ø›Ø Pj‡Q| ZvB Avgvi †g‡q Avcbvi ¯¿x
mv‡jnv LvZzb‡K hw` eo `vqiv kix‡di cxi mv‡n‡ei gywi` Kiv‡bv nq Zv n‡j eo
`vqiv kix‡di MwÏbkxbMY Avi †QvU `vqiv kix‡di mv‡_ we‡ivwaZv Ki‡e bv|Õ
mnR-mij Avjvni Awj ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn k¦ï‡ii Kzcivg‡k©
ej‡jbÑ ÔAvcwb hv fv‡jv g‡b K‡ib ZvB Ki“b|Õ cwiKíbv g‡Z mv‡jnv LvZzb‡K
wb‡q Zvi wcZv eo `vqiv kix‡di nhiZ mv‡n‡ei wbKU gywi` Kivb| gxi Avng`
†nv‡mb L›`Kvi Gfv‡eB m~dx b~i“jvn& IqvK&d G‡÷‡Ui m¤úwË `Lj K‡ib| AZtci
Rvj `wjj I †cŠi K‡c©v‡ik‡bi fzqv †iKW cÎ Kwi‡q †bb| ¯’vbxq †Pqvig¨vb
nvRx Kv‡mg bv‡g GK e¨w³ cxi mv‡n‡ei f³ wQ‡jb| gxi L›`Kvi Zv‡K `k KvVv
Rwg w`‡q GB Pµv‡š— mvwgj K‡ib| IqvK&d m¤úwË `Lj KivB wQj Avngv` ûmvBb
L›`Kvi I Zvi Kb¨v mv‡jnv LvZz‡bi GKgvÎ D‡Ïk¨| †hfv‡eB †nvK Zv‡`i Kz-D‡Ïk¨
mdj nq| kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn mKj welq AeMZ nb|
weev‡ni ci †_‡K G Kvi‡Y Zuvi wewei mv‡_ mym¤úK M‡o Zzj‡Z cv‡ibwb| `xN 12
eQi ci Zv‡`i msmv‡i GKwU Kb¨v mš—vb Rb¥MÖnY K‡i| kvn mdx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwn Zvi bvg iv‡Lb ˆmq`v †iv‡Kqv †eMg| †g‡qi R‡b¥i wKQzw`b ci
wZwb †QvU `vqiv kixd Z¨vM K‡i Kzwgjvq gywi`v‡bi evwo‡Z Avkªq MÖnY K‡ib|
AZtci mv‡jnv LvZzb †mLv‡b wM‡q ¶gv PvB‡j mij wek¦v‡m kvn& m~dx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwn XvKvq wd‡i Av‡mb| ch©vqµ‡g mv‡jnv LvZzb Zvi
es‡ki cvq kZvwaK †jvK `vqiv kix‡d jvjb cvjb K‡ib| B‡Zvg‡a¨ †g‡q †iv‡Kqv
†eM‡gi eqm 15 eQi AwZµg K‡i| kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn
Gi mš—vb ˆmq`v †iv‡Kqv †eMg‡K e¨envi K‡i mv‡jnv LvZzb Ms †QvU `vqiv kix‡di
me‡kl IqvKd m¤úwË m¤úY Mvm Kivi †bkvq †g‡Z D‡V| GB Kvi‡Y †g‡q‡K
D”Pwk¶vq wkw¶Z Kiv‡Z mv‡jnv LvZzb B”QzK wQ‡jb bv| d‡j GB Amnvq †g‡qwUI
`v‡qgDjvn ûRy‡ii gZ cÖvmv` loh‡š¿ Avµvš— n‡q beg †kªYx ch©š— covïbv K‡ib| kvn&
m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni AbgwZ e¨wZ‡i‡K mv‡jnv LvZzb †g‡q‡K
†Rvic~eK Zvi AvZ¥xq-¯^Rb‡`i wbKU weevn †`Iqvi Rb¨ GKwU K-cwiKíbv MÖnY K‡i|
weevn Ki‡Z †g‡q ivwR bv nIqvq mv‡jnv LvZz‡bi eo fvB‡qi †Q‡j Gbvgyj nK Ii‡d
bvqxg Gi mv‡_ weevn w`‡Z e¨_ nq| Zvici †mvbviMuvI‡qi PvPvZ fvB‡qi †Q‡j
gnmxb L›`Kv‡ii mv‡_I weevn w`‡Z e¨_ nq| wcZv nhiZ kvn& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwn Gme lohš Rvb‡Z †c‡i ZwoNwo K‡I †g‡q‡K †kl ch©š— Avcb
dzdzi †Q‡j Gidvb Dwχbi mv‡_ weevn †`b| Zv‡`i N‡i 3 Kz-mš—v‡bi Rb¥ nq|
mv‡jnv LvZzb ZLb wnsmvq †g‡Z D‡V| wKfv‡e Gidvb DwÏb‡K †QvU `vqiv kixd
†_‡K Zvov‡bv hvq, G wel‡q mv‡jnv LvZzb loh‡š¿i Rvj we¯—vi K‡i| Pµv‡š—i
Rvj¯^iƒc Zvi `B fvwZRv‡K e¨envi K‡i| B‡Zvg‡a¨ †g‡q‡K w`‡q Gidvb DwÏb‡K
ZvjvK †`Iqv‡bv nq Ges ZvjvK †`Iqvi c~e© gyn~Z ch©š— DwjwLZ `B åvZz®úy·K

mv‡jnv LvZzb AweevwnZ iv‡Lb| G mgq †QvU `vqiv kix‡d nhiZ kvn m~dx gyn¤§`
b~i“j Avjg, cÖavb Lv‡`g wnmv‡e Kg©iZ wQ‡jb| kvn& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwn nhiZ kvn& m~dx gyn¤§` b~i“j Avjg mv‡n‡ei cÖwZ mš‘ó
wQ‡jb| wZwb Zuvi †g‡qi Rxeb evPv‡bvi Rb¨ c‡e©i ¯^vgxi wZb K-mš—vbmn ˆmq`v
†iv‡Kqv †eMg‡K nhiZ kvn& m~dx gyn¤§` b~i“j Avjg mv‡n‡ei mv‡_ weevn †`b|
`vwqZ¡kxj, mr, wbôv, KZe¨civqY nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K kvn m~dx
ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn m~dx b~i“jvn IqvK&d G‡÷‡Ui gyZvIqvjx I
Zvi †g‡q ˆmq`v †iv‡Kqv †eMg‡K hyM¥ gyZvIqvjx wb‡qvM K‡ib|
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn 1995 mv‡ji 29†k
Rvbyqvwi IdvZ jvf K‡ib| mv‡jnv LvZzb ¯^vgxi g„Zz¨i ci †g‡q ˆmq`v †iv‡Kqv
†eMg‡K c‡e©i ¯^vgxi gZ eZ©gvb ¯^vgx nhiZ kvn m~dx gyn¤§` b~i“j Avjg‡KI ZvjvK
†`Iqvi Rb¨ Pvc cÖ‡qvM K‡i| nhiZ kvn& mdx gyn¤§` b~i“j Avj‡gi cÖwZ wnsmvq
ekeZx© n‡q Zvi ¯¿x †iv‡Kqv †eMg‡K cÖ‡ivwPZ K‡i Pv‡ci gy‡L IqvK&d cÖkvmKmn
wewfbœ `߇i nhiZ kvn& mdx gyn¤§` b~i“j Avj‡gi wei“‡× wg_¨v gvgjv `v‡qi K‡i
Zv‡K †QvU `vqiv kixd †_‡K weZvwoZ Kivi Rb¨ e¨_ †Póv K‡i|
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni ¯¿x nIqvi myev‡` mv‡jnv LvZzb
Zvi loh‡š¿i Rvj evþYevoxqv †Rjvi bexbM‡ii Bevnxgcyi ch©š— cÖmvwiZ K‡i|
†mLv‡b Avgjwenxb `wbqv`vi g`‡Lvi gvZvj d‡qRx gyn¤§`x‡K cxi mvwR‡q †mLvbKvi
m¤úwË AvZ¥mvr Kivi cuvqZviv K‡i| mv‡jnv LvZzb `vqiv kixd †_‡K AevwÃZ,
ewn®KZ b~i“jvni cÖZ¨¶ mn‡hvwMZvq, gy³vi (PÆMÖvg), gwbi Ii‡d gBb¨v †Pviv
(PÆMªvg), Imgvb †PŠayixi RviR mš—vb †bvgvb †PŠayix (bexbMi), KzL¨vZ †Pvi
b~i“j Bmjvg (bexbMi) Ges PÆMÖv‡gi †d‡ieŸvR Ievq`i ingvb Ms-Gi mgš^‡q
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K †nq cÖwZcbœ Kivi gvb‡m Ges †QvU
`vqiv kixd †_‡K wPiZ‡i weZvwiZ Ges †eAvBbxfv‡e `LjK…Z b~i“jvn IqvK&d
G‡÷‡Ui m¤úwË MÖvm Kivi wbwg‡Ë Beªvnxgcyi gv`ªvmvi wk¶K †gŠjex mvB`yj nK I
GwZgLvbvi mycvwib‡Ub‡W›U Avãj gvbœvb‡K A‰ea Avw_©K mvnvh¨ w`‡q we.evoxqv
†Rjvi Av`vj‡Z `wU wg_¨v gvgjv `v‡qi K‡i|
GQvov mv‡jnv LvZzb bexbMi GjvKvi ¯’vbxq KzL¨vZ ¸Êv AvIqvgx jx‡Mi mš¿vmx
†LvK‡bi gva¨‡g ¯’vbxq msm` m`m¨ Avt jwZd mv‡n‡ei K…cv`„wó AvKl©Y K‡i| GLv‡b
mv‡jnv LvZzb wb‡R‡K Ggbfv‡e Dc¯’vcb K‡i †h, wZwb kvn& m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwni AbyMZ, eva¨MZ I Av`k© weaev ¯¿x| A_P kvn& m~dx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwni RxeÏkvq GB mv‡jnv LvZzb m~dx mv‡ne‡K 52
erm‡ii cvwievwiK Rxe‡b GK wgwb‡Ui Rb¨I kvwš—‡Z msmvi Ki‡Z †`qwb| Gi
cÖZ¨¶ mv¶x †QvU `vqiv kix‡di eZ©gvb Lv‡`g Ave`yj KzÏym wZwb `v‡qgDjvn mv‡n‡ei
RxeÏkvq Zvi 40 eQi e¨w³MZ Lv‡`g wQ‡jb| Zvi bvg †gvt Avãj KzÏym, MÖvgBeªvnxgcyi _vbv-bexbMi, †Rjv- we.evwoqv| Zvi eYbv g‡Z, Ômv‡jnv LvZzb m~dx
`v‡qgDjvn (i)†K Rxe‡b †Kvbw`b GK Kvc Pv evwb‡qI †`qwb| KviY, mv‡jnv
LvZzb `wbqv`vi Ges `wbqvq Avw_©Kfv‡e fv‡jv _vKvi Rb¨B me©`v e¨¯—

_vKZ Ges IqvK&d m¤úwË AvZ¥mvr KivB wQj mv‡jnv LvZz‡bi g~j D‡Ïk¨ I Zvi
cwiev‡ii kZvwaK m`m¨‡K GB IqvKd m¤úwË w`‡q cybe©vmb KivB Zvi g~j j¶¨
wQj| hv nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn cQ›` Ki‡Zb bv|Õ
mv‡jnv LvZzb ¯’vbxq msm` m`m¨ Avt jwZ‡di mn‡hvwMZvq bexbMi mv‡K©‡ji KzL¨vZ
cywj‡ki GGmwc Gd. Avi. †PŠayixi mn‡hvwMZvq Ges †gvqv‡¾g ûmvBb Lvb bvgK
mv‡eK cywj‡ki GwWkbvj Gmwc we- evwoqv I cywj‡ki mv‡eK Gmwc beweµg
wÎcyiv‡K w`‡q mKj cÖKvi K-†KŠkj Aej¤^b K‡i Avjvni ev›`v nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg mv‡ne‡K mxgvnxb nqivwbi m¤§yLxb Ki‡j, Rbve gyn¤§` b~i“j Avjg
mv‡ne MZ 30.09.1997 Zvwi‡L XvKv wm.Gg.Gg. Av`vj‡Z mv‡jnv LvZzb I Zvi
fvB‡`i AcK‡g©i wei“‡× I IqvK&d m¤úwË `L‡ji wei“‡× GKwU mywbw`©ó gvgjv `v‡qi
K‡ib| jvjevM _vbvq gvgjv b¤^i 54(9)97| Aciw`‡K Dc‡i DwjwLZ ¯’vbxq Ggwc
I cywj‡ki wZb Kg©KZ©vi wei“‡× 55 †KvwU UvKvi GKwU gvbnvbx gvgjv `v‡qi K‡ib|
hv eZ©gv‡b XvKv weÁ 5g RR Av`vj‡Z wePvivaxb i‡q‡Q| B‡Zvg‡a¨ KzL¨vZ AvIqvgx
jx‡Mi ¸Êv Avãyj jwZd kvn& m~dx gyn¤§` b~i“j Avjg I AvDwjqv‡`i Ava¨vwZ¥K
Av‡µv‡ki wkKvi n‡q Zvi KwjRv c‡P g„Zz¨eiY K‡i|
GK`v nhiZ kvn& m~dx gyn¤§` b~i“j Avjg IqvK&d cÖkvm‡Ki wbKU mv‡jnv LvZz‡bi
mKj Kz-†KŠkj I KZK‡g©i wdwiw¯—mn gvgjv `v‡qi Ki‡j mv‡jnv LvZzb wecv‡K c‡o
hvq| Dcvqvš—i bv †`‡L mv‡jnv LvZzb Zvi †QvU †ev‡bi RvgvZv wm‡jU wbevmx
Rbve Rvg‡m` mvwbqvZ †Pxayix I Zvi ¯¿x Zv‡niv L›`Kv‡ii †KŠkj I Pµv‡š— Rbve
gyn¤§` b~i“j Avjg KZ©„K `v‡qiK…Z gvgjv †_‡K euvPvi GK Ac‡Póv Pvjvq| GLv‡b
we‡klfv‡e D‡jL¨, 1972 mv‡j nhiZ kvn m~dx gyn¤§` b~i“j Avjg evsjv‡`k RvwZmsN
mwgwZi cÖwZôvZv gnvmwPe wnmv‡e XvKv wek¦we`¨vjq cwi`k©‡b hvb| ZLb GB
Rvg‡m` †PŠayix Zvi AvevwmK QvÎvev‡m nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K
my‡KŠk‡j wb‡q e‡jb †h, mv‡ne Avcwb †Zv wmAvBG-Gi †jvK, Avgvi wKQz UvKvi
`iKvi Avgv‡K wKQy UvKv †`b, bv w`‡j eS‡ZB cvi‡Qb, GB i“g †_‡K Avcwb †h‡Z
cvi‡Qb bv| nZf¤^ n‡q nhiZ kvn& mdx gyn¤§` b~i“j Avjg Zv‡K cuvPk UvKv w`‡q nj
†_‡K P‡j Av‡mb|
cieZ©x‡Z 1972 mv‡ji gvP©-†m‡Þ¤^i ch©š— eûevi Kw_Z GB †PŠayix Zvi cyi‡bv
XvKvi QvÎeÜz ¸Êv Avãj Kv‡`i whwb Kvix IevB`jvni k¨vj‡Ki gva¨‡g nhiZ kvn&
m~dx gyn¤§` b~i“j Avj‡gi wbKU †_‡K evsjv‡`k RvwZmsN mwgwZi Awd‡m wM‡q Pv`v
Av`vq K‡i‡Q| ZKw`‡ii †d‡i GB Kw_Z †PŠayix eZ©gv‡b nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg‡K GKgvÎ RvgvB e‡j Dcnvi I bRi-†bIqvR †`b| nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg mv‡ne Zv‡K fv‡jv K‡i Rvb‡Zb Ges wPb‡Zb| wKš‘ wZwb Zv‡K
jw¾Z K‡ibwb| G Rvg‡m` †PŠayixi ¯¿x n‡jb mv‡jnv LvZz‡bi Kwbô †evb| Zvi bvg
Zv‡niv †PŠayix| Zv‡niv †PŠayix 1995 mv‡j Beªvnxgcy‡ii grm¨ cÖKí †`‡L w`‡knviv
n‡q hvb| GKwU Ô†Wwbm R‡q›U †fÂviÕ grm¨ cÖK‡íi ¯^v¶wiZ `wjjcÎ †`‡L Zvi
†evb mv‡jnv LvZz‡bi mv‡_ loh‡š¿ wjß nb| eZ©gv‡b †QvU `vqiv kix‡di g‡a¨ †h
cvwievwiK MʇMvj I cÖvmv` lohš¿ †j‡M Av‡Q Zv ZviB dj| GLv‡b Avkv Kiv hv‡”Q

†h, GB Zv‡niv L›`Kvi I Zvi ¯^vgx AwP‡iB aŸsm n‡q hv‡e| B‡Zvg‡a¨ Zviv bvbv
†ivM-e¨vwa‡Z Avµvš— n‡q‡Q gvÎ| KviY Avjvni Awj‡`i mv‡_ †KD lohš¿ Ki‡j
gnvb Avjvn ZvÕAvjv ¯^qs Zv‡`i wei“‡× hy× †NvlYv K‡ib| gMevRv‡ii Gidvb
Dwχbi Kz-mš—vb d‡qRx †gvnv¤§`x Avn¤§` Djvn‡K wkïKvj †_‡K nhiZ kvn m~dx
gyn¤§` b~i“j Avjg wbt¯^v_fv‡e jvjb-cvjb K‡i‡Qb| †QvU `vqiv kixd †_‡K
ewn®K…Z KwZcq wec_Mvgx gybv‡dK gywi`‡`i †hvMmvR‡m mv‡jnv LvZb †QvU `vqiv
kix‡di IqvKd m¤úwË AvZ¥mvr Kivi Rb¨ mnR-mij lô MwÏbkxb cxi mv‡ne
nhiZ kvn m~dx ˆmq` gyn¤§` `v‡qgDjvn ingvZzjvwn AvjvBwni mv‡_ weevn e܇b
Ave× n‡q `vqiv kix‡di IqvK&d m¤úwË MZ 52 eQ‡i m¤ú~Y©iƒ‡c ZQiæc K‡i †d‡j|
nhiZ kvn m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni RxeÏkvq Gme m¤úwË
Zuvi ¯¿x mv‡jnv LvZz‡bi nvZ †_‡K i¶v Kiv m¤¢e nqwb| nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg †QvU `vqiv kix‡di IqvK&d G‡÷‡Ui gyZvIqvjxi `vwqZ¡fvi MÖnY
Kivi ci kvn& m~dx ˆmq` `v‡qgDjvn ingvZjvwn AvjvBwn mv‡n‡ei IdvZ jv‡fi
ci †_‡K H mKj IqvK&d m¤úwË i¶v I D×v‡ii Rb¨ AvBb- Av`vj‡Zi Avkªq
wb‡q eû †`Iqvbx I †dŠR`vix gvgjv mv‡jnv LvZzb I Zvi fvB‡`i wei“‡× `v‡qi
K‡i| D³ gvgjv¸‡jv cwiPvjbv Kivi †¶‡Î wZwb wbôv I `vwqZ¡evb e¨w³ wnmv‡e
KvR Ki‡Qb| B‡Zvg‡a¨ †QvU `vqiv kix‡di HwZnvwmK gmwR`wU †`vZjv Dbœqb
mvab I mKj cÖKvi DbœqbKg
¯’vbxq e¨w³ nvRx bvwmi DwÏb kvn&‡K w`‡q m¤úv`b K‡ib| nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg `vqiv kix‡di m¤úwË i¶vi Rb¨ I kixqZ †gvZv‡eK `v‡qgx ZwiKv
cÖPvi I cÖmv‡i AvcÖvY †Póv Pvwj‡q hv‡”Qb|mmv‡eK AvIqvgx jxM miKv‡ii mgq
ZrKvjxb ag©gš¿x gvIjvbv b~i“j Bmjvg †QvU `vqiv kix‡d Zvi kvmbvg‡j mkix‡i 21
evi Av‡mb| wZwb wjwLZ I cÖKvk¨fv‡e `vqiv kix‡di IqvK&d m¤úwË D×v‡ii Rb¨
30wU Av‡`k Rvwi K‡ib| ZrKvjxb AvIqvgx jx‡Mi †cÖwmwWqvg m`m¨ Avwgi †nv‡mb
Avgy I Zvi g‡bvbxZ IqvK&d cÖkvmK Avmv`yj nK‡K mv‡_ wb‡q mv‡jnv LvZz‡bi wbKU
†_‡K †gvUv As‡Ki Dr‡KvP MÖnY K‡i nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K m~dx
byi“jvn IqvK&d G‡÷‡Ui gyZvIqvjxi c` †_‡K ewn®‹v‡ii Rb¨ eû †Póv K‡i e¨_© nb|
Avmv`yj n‡Ki 6 gvme¨vcx lohš¿Kvjxb mg‡q Zvi ¯¿x gviv hvq Ges Zvi PvKwii
c‡`vbœwZ evwZj n‡q PvKwi †_‡K AcmvwiZ nb| G mKj R¡jš— Ava¨vwZ¥K `„k¨ mv‡jnv
LvZzb †`L‡Z †c‡q nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ Zvi †g‡q‡K w`‡q GKwU
mwÜ Pzw³ K‡i mvgwqKfv‡e mgm¨v `i K‡ib| ˆmq`v †iv‡Kqv †eMg hyM¥
gyZvIqvjx †_‡K †QvU `vqiv kix‡di HwZnvwmK `v‡qgxqv kvnx Rv‡g gmwR‡`i 3
KvVv RvqMv Zvi gv‡qi cÖ‡ivPYvq kvn m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn
mv‡n‡ei ¯^v¶i Rvj K‡i fyqv `wj‡ji gva¨‡g wb‡Ri bv‡g wj‡L †bb|
Aciw`‡K mv‡jnv LvZzb kvnx Rv‡g gmwR‡`i cÖavb dUK msjMœ 3 KvVv Rwg wb‡Ri
bv‡g kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn mv‡n‡ei Rvj ¯^v¶i w`‡q GKwU
fyqv †nevbvgv `wjj iPbv K‡i wb‡RB GB gmwR‡`i RvqMvi gvwjKvbv `vex K‡i †fvM

m¤cÖwZ `v‡qgxqv kvnx Rv‡g gmwR‡`i GB m¤úwË GK Bû`x Wxb MÖxbevM fyqv gymjgvb
Øxb †gvnv¤§`‡K gymjgvb mvwR‡q Bû`x bvix I cyi“l‡K kvn& m~dx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwni cweÎ †eWi“g I Mw`N‡i Avmv hvIqv I _vKvi
e¨e¯’v K‡i| GB Bû`xi wbKU mv‡jnv LvZz‡bi AvZ¥mvrK…Z mKj m¤úwË wewµ Kivi
GK gnv loh‡š wjß nq| hv‡Z cÖZ¨¶ I c‡iv¶fv‡e RwoZ wQ‡jb weGbwc
†RvUmiKv‡ii ag© cÖwZgš¿x †gvkvid †nv‡mb kvnRvnvb| gymjgvb bvgavix Bû`x Wxb
MÖxbevM© mv‡jnv LvZz‡bi mv‡_ my-†KŠk‡j †hvMmvRm K‡i e¨w³¯^v_ nvwm‡ji D‡Ï‡k¨
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K m~dx b~i“jvn IqvK&d G‡÷‡Ui gyZvIqvjx c`
†_‡K ewn®‹vi K‡ib| GUv m¤ú~Y© †eAvBbx I D‡Ïk¨cÖ‡Yvw`Z lohš¿ e‡j we‡ewPZ
nIqvq XvKv †Rjv weÁ `vqiv RR Av`vjZ ag cÖwZgš¿xi Pµvš— eS‡Z †c‡i Zvi
†`Iqv Av‡`kwU evwZj K‡i KviY `k©v‡bvi †bvwUk IqvK&d cÖkvm‡Ki eive‡i Rvwi
K‡i m~dx b~i“jvn IqvK&d G‡÷‡Ui bw_ Zje K‡ib Ges ag© cÖwZgš¿xi ¶gZvi
Ace¨envi I ivR‰bwZK lohš¿ Dcjwä Ki‡Z †c‡i weÁ XvKv †Rjv `vqiv RR
Rbve iwdKyj Bmjvg gvgjvwUi P~ovš— ïbvwb K‡i Acivax‡`i wei“‡× †`‡ki cÖPwjZ
wewa †gvZv‡eK AvBbvbyM e¨e¯’v †bIqvi Rb¨ XvKv †Rjv AwZwi³ †Rjv `vqiv RR
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Ki‡Qb †h, Ômv‡jnv LvZzb I Zvi †g‡q †iv‡Kqv †eM‡gi IqvK&d m¤úwË ZQi“‡ci
mKj loh‡š¿i inm¨ DrNvwUZ n‡e Ges AwP‡iB Zviv †QvU `vqiv kix‡di AvZ¥mvrK…Z
`v‡qgxqv kvnx Rv‡g gmwR‡`i IqvK&d m¤úwË gmwR` KwgwU‡K eywS‡q w`‡Z eva¨
n‡e| KviY AvBb Zvi wbR¯^ MwZ‡Z P‡j|Õ AwfÁ gn‡ji gZvgZ mv‡jnv LvZzb,
Zvi †g‡q †iv‡Kqv †eMg I ag© cÖwZgš¿x †gvkvid †nv‡mb kvnRvnvb nhiZ kvn m~dx
gyn¤§` b~i“j Avj‡gi mv‡_ lohš¿ K‡i Øxb I `ywbqv nvwi‡q‡Qb| GB welqwU nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg cavbgš¿xmn miKv‡ii mswkó wefvM‡K AewnZ
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Kz-cyÎ d‡qRx †gvnv¤§`x Avn¤§` Djvn, gwbi Avn¤§` Ii‡d gBb¨v †Pviv, gvRvi
fv½vi Avmvgx byi“jvnmn A‡bK ewn¯‹…Z e¨w³ hviv eû gvgjvi Avmvgx Zv‡`i wei“‡×
3wU †`Iqvbx gvgjv, wPi¯’vqx wb‡lavÁv cwµqv Av`vjZ Rvwi K‡i‡Q Ges nhiZ
kvn m~dx gyn¤§` b~i“j Avjg mv‡n‡ei AvBbRxex ag© cÖwZgš¿x †gvkvid †nv‡mb
kvnRvnvb, d‡qRx †gvnv¤§`x Avn¤§` Djvn I gvRvi fv½vi Avmvgx ˆmq` byi“jvn,
mv‡jnv LvZb, Zvi fvB I åvZz®úy·K DwKj †bvwU‡ki gva¨‡g Zv‡`i mKj
lohš¿g~jK AcKg© AbwZwej‡¤ eÜ bv Ki‡j Zv‡`i‡K AvB‡bi AvIZvq e¨e¯’v
†bIqv n‡e| m~dx byi“j Avjg mv‡ne‡K AwaKvsk mgq RvwZms‡Ni Kv‡R wek¦ md‡i
_vK‡Z nq| weavq ¯’vbxq wewkó e¨w³ †QvU `vqiv kixd gmwR‡`i †m‡µUvwi nvRx
bvwmi DwÏb kvn I gmwR‡`i Bgvg gIjvbv MvRx mvjvn DwÏb, mycxg †Kv‡Ui
wmwbqi GW‡fv‡KU ˆmq` wRjyj nK, GW‡fv‡KU bIqve Avjx, GW‡fv‡KU †`Iqvb †gvt
wgb, GW‡fv‡KU W. AvwRRyi ingvb †PŠayix, GW‡fv‡KU W. Rvwgi“j AvLZvi I mcÖxg
†Kv‡U©i GW‡fv‡KU Rbve Avãyi iDd‡K Avg‡gv³vibvgv ¶gZv e‡j †QvU `vqiv
kix‡di `v‡qgxqv kvnx Rv‡g gmwR` I `v‡qgx Kg‡c· evsjv‡`k wWwmweÕi mKj `vq`vwqZ¡ I gvgjv †gvKÏgv cwiPvjbvi Rb¨ Avg‡gv³vi wb‡qvM K‡i‡Qb|

nhiZ kvn m~dx ˆmq` `v‡qgDj−vn (i) eY©bv g‡Z `vqiv
kix‡di m~dx Avngv` Dj−vn (i) Ges gMevRv‡ii kvn&
gyn¤§`xi Ava¨vwZ¥K msNl©

Avjvn ieŸyj Avjvgx‡bi Lvm ev›`v I Awj-AvDwjqv‡`i †KivgZ Dcjwä Kiv I
Zv‡`i Kg© m¤ú‡K© mvaviY gvby‡li †Kvb aviYv _v‡K bv Ges Zviv DcjwäI
Ki‡Z cv‡i bv| Gi †cÖw¶‡Z wb‡gœ AvDwjqv‡`i Ava¨vwZ¥K msNl© m¤ú‡K© eY©bv
Kiv n‡jvÑ gMevRv‡ii LvbKvq b~ixqvq nhiZ kvn& m~dx b~ix ingvZzjvwn AvjvBwni
†Q‡j kvn gyn¤§`x ingvZzjvwn AvjvBwn emevm Ki‡Zb| XvKvi beveMY Zuvi mv‡_
DVvemv Ki‡Zb| G‡Z wZwb MweZ n‡Zb Ges Zuvi LvbKv‡Z Mvb, †Xvj, ev`¨h‡š¿i
gRwjk n‡Zv| Z‡e G Abyôvb MRj I Bmjvgx Mv‡bi g‡a¨ mxgve× _vKZ| kvn&
mv‡ne wb‡RI aygcv‡b Avm³ wQ‡jb| ˆcwÎK m~‡Î cÖvß eyhyM©x I Zuvi `iev‡i
beve‡`i Avbv‡Mvbvq wZwb wb‡R‡K Mwe©Z I me‡P‡q ¶gZvkvjx `i‡ek g‡b Ki‡Zb|
GB Avn¤§K †eKe Zvi g~L©Zvi Kvi‡Y Zvi mycÖwZwôZ LvbKvwUi fwel¨r m¤ú~Y©iƒ‡c
aŸsm K‡i w`‡q‡Qb Ges `vqiv kixd aŸsm Kivi cZ¨¶ I e¨_© fwel¨ØvYx
K‡i‡Qb| hvi djkÖ“wZ‡Z Gidvb Dwχbi K-mš—vb d‡qRx kvn& m~dx gyn¤§`
b~i“j Avjg KZK mycÖwZwôZ †QvU `vqiv kixd aŸs‡mi GK R¡jš— AwMKÊ I welai
mvc| hv `vqiv kix‡di m~dx Avngv` Djvn (i) Gi Ava¨vwZ¥K kw³e‡j mg~‡j aŸsm
n‡q hv‡e Ges mv‡jnv LvZzb I d‡qRxi aŸsm I AKvj g„Zz¨ Awbevh©|
GK`v †Lqv‡ji ekeZx n‡q `vqiv kix‡di cÖL¨vZ `i‡ek Avgx‡i kixqZ nhiZ
kvn& mdx ˆmq` Avngv` Djvn ingvZzjvwn AvjvBwn‡K gMevRv‡ii kvn gyn¤§`x
ingvZzjvwn AvjvBwn Zuvi LvbKv kix‡d Zkwid Avbvi R‡b¨ Avgš¿Y K‡ib| kvn&
gyn¤§`x ingvZzjvwn AvjvBwni Avgš¿Y m~dx Avngv` Djvn ingvZzjvwn AvjvBwn G
Avgš¿Y‡K cÖZ¨vL¨vb K‡ib Ges evnK‡K e‡jb †h- ÔAvgiv `vqiv kix‡d kixqZ I
ZixKZ Ges Bj&‡g gv‡idZ wb‡q Avjvn I Zuvi wcq nvex‡ei iv‡n Avjvni mš‘wó
nvwm‡ji Rb¨ Kvh©iZ AvwQ| †Zvgv‡`i cxi mv‡ne kwiqZwe‡ivax Kvh©µg‡K cÖkªq
†`b, wb‡RI Hm‡e Avm³ Av‡Qb Ges ivRv-ev`kv I beve‡`i mv‡_ DVvemv Ki‡Z
cQ›` K‡ib| myZivs Ibv‡K `vIqvZ w`w”Q Dwb Zvi †n`v‡q‡Zi Rb¨ †hb `vqiv kix‡d
Av‡mb| Lv‡`g mv‡ne welqe¯‘‡K we‡kl iƒc`vb K‡i kvn& gyn¤§`x‡K D‡ËwRZ K‡ib|
GK ch©v‡q kvn& gyn¤§`x Zuvi Lv‡`‡gi Dci ivMvwš^Z n‡q cybivq `vqiv kix‡d †ciY
K‡ib Ges e‡jb †hÑ ÔAvwg `vqiv kix‡d Avme e‡U, Z‡e Avmvi Av‡M Avgvi û°v,
wewo I ev`¨hš¿ m‡½ wb‡q Avme|Õ evn‡Ki K_v ï‡b ˆmq` Avngv` Djvn ingvZzjvwn
AvjvBwn D‡ËwRZ nb| wZwb ej‡jb, GZeo ¯úav, gyn¤§`x, `vqiv kix‡d û°v I
ev`¨ wb‡q Avm‡e, Zv n‡j gMevRv‡ii LvbKvq ev`¨vbx‡`i Avbylw½K miÄvgv`x w`‡q
cvVv‡bv n‡e|Õ evnK cybivq G msev` kvn& gyn¤§`x‡K Rvbv‡j kvn& gyn¤§`x w¶ß n‡q
ej‡jb, Ôev`¨vbxi ev”Pv `vqiv kixd MwÏbkxb n‡e, Z_vq ïKi Pi‡e| cwZZvjq
cÖwZôv n‡e|Õ
ˆmq` Avngv` Djvn ingvZzjvwn AvjvBwn Dˇi Rvbv‡jb †h, Ôhw` ZvB nq, ïKzi Qvbv,

MuvRv‡Lvi I ev`¨vbxi mš—vbiv †Zvgvi LvbKvq Ae¯’vb Ki‡e| Øxb I ZwiKv †mLvb
†_‡K wejyß n‡e Ges †Zvgvi eskaiMY `vqiv kix‡di wbKU me©nviv n‡q Avkª‡qi
Rb¨ Avm‡e Ges weZvwoZ n‡e| Zuvi †`Iqv exRm `vqiv kixd‡K AcweÎ Kivi †Póv
Ki‡e| wKš Avjvn I im~‡ji we‡kl Kcvq I Zuvi mvnvh¨cvß ev›`vi K‡Vvi n¯—‡¶‡c
kvn& gyn¤§`xi †cÖwiZ welv³ mvc mg~‡j aŸsm n‡q hv‡e|Õ
G `yÕRb ehyM© ivMvwš^Z n‡q G‡K Ac‡ii Dci †h Awfm¤úvZ K‡i‡Qb Zv cieZ©x‡Z
Zv‡`i B”Qvmg~n gnvb Avjvn ZvÕAvjv Kvh©Kix K‡i‡Qb| Avjvni Lvk I gKej
ev›`v‡`i †h †Kvb B”Qv I wm×vš— Avjvn Zr¶Yvr Kvh©Kix K‡ib| cweÎ KiAv‡b
ewY©Z Av‡QÑ ÔAwj‡`i †Kvb fq †bB Ges Zv‡`i †h †Kvb B”QvB Avjvn ev¯—evqb
K‡ib|Õ wKš‘ cieZ©x‡Z mKj D‡Ïk¨wenxb B”Qvi Rb¨ †Kqvg‡Zi gv‡V Zv‡`i‡K
Rviiv Rviiv wnmve cÖ`vb Ki‡Z n‡e| GB cÖwµqv †_‡K †KD †invB cv‡e bv| m~dx
gyn¤§` b~i“j Avjg e‡jbÑ Ô†Kqvg‡Zi wePvi w`e‡m gMevRv‡ii cxi gyn¤§`xi wnmvewbKv‡ki mgq Avwg Zvi wei“‡× ieŸyj Avjvgx‡bi wbKU ev`x n‡q Zvi Dchy³ kvw¯—i
Rb¨ dwiqv` Rvbve|Õ
`vqiv kixd I LvbKv‡q b~ixqvq Dc‡ivwjwLZ mewKQyB N‡U‡Q| me©‡kl
gMevRv‡ii kvn& b~ix ingvZzjvwn AvjvBwni eskai KzL¨vZ Gidvb DwÏb me©nviv
n‡q †QvU `vqiv kix‡d G‡m Ni RvgvB wnmv‡e AvwkªZ n‡qwQj| kvn& m~dx
`v‡qgDjvn ingvZzjvwn AvjvBwni K…cvq †QvU `vqiv kix‡d mvZ eQi Ae¯’vb K‡i
d‡qRx, Av‡bvqvi I mvbx bvgK AK…ZÁ wZb Kmš—vb I welai mvc Rb¥ w`‡q 1982
mv‡ji gniig gv‡m cvwj‡q hvq|
AZtci †QvU `vqiv kix‡d Avjvni †cÖwiZ ev›`v nhiZ kvn& mdx gyn¤§` b~i“j Avjg
nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni GKgvÎ Kb¨v †iv‡Kqv †eM‡gi
Ki“Y AvZ©bv‡` `qvciek n‡q wZb mš—vbmn we‡q K‡i `wbqvi BwZnv‡m GK weij
`óvš— ¯’vcb K‡ib| ïa ZvB bq, GB wZb mš—vb‡K jvjb-cvjb K‡i ¯^xq mš—v‡bi
gh©v`v w`‡q m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni Idv‡Zi ci Zvi gvZv‡K
Lywk Kivi Rb¨ d‡qRx‡K 500 UvKv †eZb avh© K‡i KwZcq kZmv‡c‡¶
mvgwqKfv‡e nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni gvRv‡ii Lv‡`g
wbhy³ K‡ib Ges ZrmsjMœ gv`ªvmvq †jLvcov Kivi Rb¨ wb‡`©k †`b| GB g‡bvbq‡bi
ciB Zv‡`i Aïf PwiÎ cÖKvk jvf Ki‡j
nhiZ kvn m~dx gyn¤§` b~i“j Avjg d‡qRx I Zvi fvB Av‡bvqvi‡K †QvU `vqiv kixd
†_‡K AevwÃZ †NvlYv K‡i ewn®‹vi K‡ib| GK`v nhiZ kvn& m~dx gyn¤§` b~i“j
Avjg‡K m‡½ wb‡q kvn& m~dx `v‡qgDjvn (i) gMevRvi hvevi c‡_ †Mvc‡b GKwU
wmMv‡iU R¡vjv‡jb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Zr¶Yvr nhiZ kvn& mdx ˆmq`
`v‡qgDjvn ingvZzjvwn AvjvBwn‡K cÖkœ Ki‡jbÑ Ô†jv‡K Avcbv‡K Avgx‡i kixqZ
e‡j, A_P Avcwb wmMv‡iU cvb Ki‡Qb?Õ Dˇi mdx ˆmq` `v‡qgDjvn& ingvZzjvwn
AvjvBwn Rvbvb, ÔAvgvi c~e©cyi“l ˆmq` Avngv` Djvn ingvZzjvwn AvjvBwn I b~ix
ingvZzjvwn AvjvBwni eskai gyn¤§`x bvgK GK †eqvKe `i‡e‡ki g‡a¨ GK
Ava¨vwZ¥K msNl n‡qwQj|Õ GB e‡j wZwb Dc‡i DwjwLZ mKj NUbv cÖKvk K‡ib

Ges e‡jb †h, Avwg e¯‘Z wmMv‡iU cvb Kwi bv| gMevRvi Avm‡j kvn& bv`vb
gyn¤§`x‡K Lywk Kivi Rb¨ wmMv‡iU cvb Kwi|
nhiZ kvn& mdx ˆmq` `v‡qgDjvn ingvZjvwn AvjvBwn Av‡iv Rvbvb †h, Ôkvn gyn¤§`xi
eskai Gidvb DwÏb‡K fv‡jv Kivi D‡Ï‡k¨ Avgvi LvbKvq Zv‡K mvZ eQi Avkªq
w`‡q e¨_ †Póv K‡iwQ| Zvi †`Iqv GB wZb mš—vb d‡qRx, mvbx I Av‡bvqvi| G‡`i
Øviv `vqiv kix‡di mg~n¶wZ mvab nevi Avk¼vq Avwg m`v me©`v Aw¯’i _vwK|Õ GB
e‡j ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwn Zuvi Idv‡Zi `yB mßvn c~‡e© Gidvb
Dwχbi `yB Kzmš—vb d‡qRx I Av‡bvqvi‡K wb‡q 14 eQi ci Gidvb DwÏb‡K
cbivq ¯§iY Kwi‡q †`b †h, †Zvgvi mš—vb‡`i Zzwg B”Qv Ki‡j wb‡q †h‡Z cvi| GB
wel‡qi cÖZ¨¶ mv¶x wQ‡jb nhiZ kvn m~dx ˆmq` `v‡qgDjvn ûRy‡ii 50 eQ‡ii
cyi‡bv Lv‡`g Avãyj KzÏym I bexbM‡ii gwbiDwÏb Avn‡g`| we¯§‡qi welq GB †h,
Rb¥`vZv nZfvMv Gidvb DwÏb Zuvi mš—vb‡`i Avkªq w`‡Z cv‡iwb| Avjvn Zuvi AwjMY
Øviv †QvU `vqiv kixd‡K †ndvRZ Ki‡eb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg m~dx
`v‡qgDjvn ingvZzjvwn AvjvBwni Idv‡Zi ci †_‡K mZ¨ I b¨v‡qi c‡_ Aweivg
msMvg K‡i `vqiv kix‡di cweÎZv i¶vi `vwq‡Z¡ wb‡qvwRZ Av‡Qb| GB welai mvc
†gvnv¤§`x es‡ki Awfkß kqZvb Rv¤^y d‡qRx `vqiv kixd I `v‡qgx ZwiKv‡K m¤ú~Y©
aŸsm Kivi Rb¨ Iik I wkiwb mvjv‡Zi bv‡g Puv`vevwR K‡i| †m AmvgvwRK Kg©Kv‡Ê
wjß †_‡K bexbMi _vbvi Bevnxgcyi GwZgLvbv msjM kvn& m~dx gyn¤§` b~iæj Avjg
KZ©„K cÖwZwôZ kvnx †M÷ nvDmwU †Rvi K‡i `Lj K‡i‡Q| cieZ©x‡Z Rvj `wjj K‡i
GwZgLvbvi m¤úwË Zvi bv‡g wj‡L †bq| Z_vq ZwiK‡Zi †Kvb wewa-weavb Abykxjb
bv K‡i wb‡R‡K 7g MwÏbkxb `vwe K‡i mvaviY gvbyl‡K bvbvfv‡e nqivwb Ki‡Q|
nhiZ kvn& mdx gyn¤§` b~i“j Avjg Zvi wel‡q me mvaviY‡K ûwkqvwi K‡i‡Qb| Zvi
wei“‡× ckvmwbK e¨e¯’v MÖnY K‡i‡Qb| B‡Zvg‡a¨ †Mv‡q›`v wefvM I gv`vmv wk¶v
†ev‡W©i †Pqvig¨v‡bi Z`š— wi‡cvU Abyhvqx fyqv cxi MuvRv‡Lvi gvZvj d‡qRxi wei“‡×
†ek K‡qKwU †`Iqvbx I †dŠR`vix gvgjv Av`vj‡Z wePvivaxb i‡q‡Q| m~dx mv‡ne
e‡jb, GB Awfkß kqZvb I Zvi mn‡hvMxMY AwP‡iB aŸsm n‡q hv‡e| Rv¤
d‡qRx B‡Zvg‡a¨ cyi“lZ¡nxbZv †iv‡M fyM‡Q Ges weevn Ki‡Z A¶g|

ˆ`wbK hyMvš—i cwÎKvi cÖwZ‡e`b
welq : AvwRgcyi †QvU `vqiv kix‡di IqvK&d m¤úwË
AvZ¥mvrKvix Lvqi“j−vn I AvDwjqv‡`i gvRvi aŸsmKvix
KzL¨vZ b~i“j−vn

‰`wbK hyMvš—i cwÎKvq `vqiv kix‡di IqvK&d m¤úwË AvZ¥mvrKvix‡`i m¤ú‡K †h
cÖwZ‡e`b cÖKvwkZ n‡q‡Q Zvi mvi ms‡¶c wb‡gœ †`Iqv n‡jv :
AvwRgcyi †QvU `vqiv kix‡di IqvK&d m¤úwË AvZ¥mvrKvix ˆmq` Lvqi“jvn wØZxq
gnvhy‡×i ci †`‡k wd‡i G‡m `vqiv kix‡di 52 weNv m¤úwË AvZ¥mvr K‡i wewµ
K‡i †`q| GKB cš’vq Zvi KL¨vZ RviR mš—vb bi“jvn mKj cÖKvi AmvgvwRK
Kvh©Kjv‡ci †bZ…Z¡ †`q| cÖ_‡g †m ¯‹z‡ji wk¶KZvq wb‡qvwRZ wQj| c‡i †m

IqvK&d m¤úwË `L‡ji Kvh©Kjvc‡K ˆeaZv †`Iqvi Rb¨ IKvjwZi mb` †bq| wcZvi
AbyKi‡Y b~i“jvn AvwRgcyi Kei¯’v‡bi cwðg w`‡Ki eo gmwR‡`i wbPZjvmn
gmwR‡`i IqvK&d m¤úwË wb‡Ri bv‡g gvwjKvbv ¯^Z¡^ †`wL‡q mve Kejvq wewµ K‡i
†`q| `vqiv kix‡di Awj- AvDwjqvM‡Yi cweÎ gvRvi kixd b~i“jvn aŸsm K‡i Z_vq
MvRvi Avmi emvq| nhiZ kvn& mdx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni Av‡`k
†gvZv‡eK nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Zvi G Ac‡Póv e¨_© K‡i †`b|
nhiZ kvn& mdx gyn¤§` b~i“j Avjg b~i“jvn‡K eZ©gvb ˆeÁvwbK hy‡Mi Avey †R‡nj
e‡j gš—e¨ K‡i‡Qb| `vqiv kix‡di IqvKd m¤úwË Zmi“cKvix Av‡iK weZwKZ e¨w³
ˆmq` evmvivZ Djvn| ˆmq` evmvivZ Djvn, m~dx b~i“jvn IqvK&d G‡÷‡Ui GK weNv
RvqMv AvZ¥mvr K‡i eZ©gv‡b Zvi weKZ gw¯—‡®‹i mš— vb-mš—wZ wb‡q `vqiv kix‡di
c~e©- DËi †Kv‡Y `xbnxbfv‡e emevm Ki‡Q| Zvi `LjK…Z IqvK&d m¤úwË D×v‡ii
Rb¨ miKvi AbwZwej‡¤^ cÖkvmwbK e¨e¯’v MÖn‡Yi cÖwµqv ïi“ K‡i‡Qb| hv
wbDBqK©wfwËK wek¦ Ava¨vwZ¥K cwil` I wek¦ gvbevwaKvi Kwgkb †_‡K GK †bvU
fvievj Gi gva¨‡g eZ©gvb ZË¡veavqK miKv‡ii cÖavb Dc‡`óv Rbve W. dLi“wÏb
Avn¤§` I ag© Dc‡`óv †gRi †Rbv‡ij GmGg gwZDi ingv‡bi wbKU mycvwik `vwLj
K‡ib| hv ag© gš¿Yvjq †_‡K AvBbvbyM e¨e¯’v MÖn‡Yi Rb¨ IqvK&d cÖkvm‡Ki wbKU
wb‡`©k mnKv‡i IqvK&d m¤úwË D×v‡ii Rb¨ ZvwM` †`Iqv n‡q‡Q| hv eZ©gv‡b
cwµqvaxb i‡q‡Q|
HwZnvwmK AvwRgcyi `vqiv kix‡di AvDwjqvMY me mg‡q Avgx‡i kwiq‡Zi UvB‡Uj
wb‡q †MŠi‡ei mv‡_ mdjfv‡e cvK-fviZ Dcgnv‡`‡k Bmjvg ag© cÖPvi I `v‡qgx
ZwiKv cwiPvjbv K‡i‡Qb| we‡k¦i eûj Av‡jvwPZ e¨w³ m~dx b~i“j Avjg `v‡qgx
Kg‡c· evsjv‡`k (wWwmwe) Gi gva¨‡g cwiPvwjZ †QvU `vqiv kix‡d Ae¯’vb K‡i
m~dx-mvaK‡`i Ag~j¨ m¤ú` `v‡qgxqv ZwiKvi mKj Kvh©µg KziAvb I mybœvni
Av‡jv‡K cwiPvjbv K‡i‡Qb| GB KzL¨vZ b~i“jvni wei“‡× miKv‡ii †M‡R‡U Zvi
mKj AcK‡g©i LwZqvb Zz‡j aiv n‡q‡Q| †M‡RU cÖKv‡ki ZvwiL 24†k †m‡Þ¤^i

HwZnvwmK AvwRgcyi `vqiv kix‡di wKQy
AevwÃZ Z_¨
HwZnvwmK AvwRgcyi `vqiv kix‡di cÖwZôvZv nhiZ kvn& m~dx ˆmq` gyn¤§`
`v‡qg ingvZzjvwn AvjvBwni †QvU mv‡neRv`v ZrRgvbvi cÖL¨vZ AvDwjqv nhiZ kvn&
mdx ˆmq` jKxZzjvn ingvZzjvwn AvjvBwn, whwb PÆMÖvg gvBRfvÊvi `vqiv kix‡di
`v`v cxi wQ‡jb Ges ZrRgvbvi jv‡nv‡ii weL¨vZ `i‡ek nhiZ †`jIqvi ûmvBb
mv‡jn jv‡nvix ingvZzjvwn AvjvBwn Zuvi wkl¨ wQ‡jb| nhiZ †`jIqvi ûmvBb mv‡jn
jv‡nvix ingvZzjvwn AvjvBwn gvBRfvÊvi kix‡di cwZôvZv ˆmq` Avngv` Djvn
ingvZzjvwn AvjvBwni cxi wQ‡jb| mKj ZwiKZcš’x AvDwjqvMY kixq‡Zi cve›`
wQ‡jb| c¶vš—‡i eZ©gvb gvBRfvÊv‡ii MwÏbkxbMY kixq‡Zi wewa †gvZv‡eK

Kg©KvÊ cvjb K‡ib bv| GRb¨ †QvU `vqiv kix‡di m~dx Avngv` Djvn
ingvZzjvwn AvjvBwni Rgvbv †_‡K gvBRfvÊvi kix‡di mv‡_ AvwRgcyi `vqiv
kix‡di mKj cÖKvi m¤úK© wQbœ Kiv nq| GKBfv‡e nhiZ kvn& m~dx gyn¤§` b~i“j
Avjg mv‡ne K‡Vvifv‡e gvBRfvÊvi kix‡di †e-mvjvZx‡`i‡K mvjvZ Kv‡qg I
kwiqZwe‡ivax Kvh©Kjvc cwiZ¨v‡Mi Rb¨ wb‡`©k cÖ`vb K‡i‡Qb|
eo `vqiv kix‡di kxl©¯’vbxq `yB `i‡ek nhiZ kvn& m~dx ˆmq` nvwdRyjvn ingvZzjvwn
AvjvBwni Idv‡Zi ci ZuviB mv‡neRv`v nhiZ kvn& m~dx ˆmq` Lwjj Djvn
ingvZzjvwn AvjvBwn eo `vqiv kix‡di MwÏbkxb nb| Lwjj Djvn& fvi‡Zi †`Ie›`
gv`vmv †_‡K ZwiK‡Zi wk¶vi wei“‡× D”P wWMÖx nvwmj K‡ib| wZwb Zvi Avcb PvPvØq
nhiZ kvn& m~dx ˆmq` nvwdRyjvn ingvZzjvwn AvjvBwn I nhiZ kvn& m~dx ˆmq`
mwdDjvn ingvZzjvwn AvjvBwni mv‡_ Pig †eqv`we K‡ib| G AvPi‡Y ˆmq`
nvwdRyjvn ingvZzjvwn AvjvBwn K‡Vvi bxieZv I ˆah© mnKv‡i eo `vqiv kix‡di
cyK‡ii cv‡o Zvi LvbKv I evm¯’vb c„_K K‡ib| wZwb Kwgjvi cwðgMuvI beve
evoxi fviZ e‡l©i GKgvÎ cÖfvekvjx gwnjv beve †eMg dqRy‡bœmvi cwiev‡ii mv‡_
AvZ¥xqZv K‡ib|
GW‡fv‡KU ˆmq` wRjyj nK wb‡R‡K nhiZ kvn Rvjvj ingvZzjvwn AvjvBwni Lv‡`g
wmcvnkvjvi ˆmq` bvwmi“wÏb ingvZzjvwn AvjvBwni eskai e‡j `vex K‡ib| eo
`vqiv kixd KZ…©K m~dx nvwdRyjvn ingvZjvwn AvjvBwni GB LvbKv kixd‡K
AevwÃZ e‡j we‡ePbv Kiv nq| GwU cÖK…Z mZ¨ †h, m~dx nvwdRyjvn ingvZzjvwn
AvjvBwn I Zuvi ¯¿x GB LvbKvq kixqZ I ZwiK‡Zi wewa-weavb Rvwi †i‡L‡Qb|
Aciw`‡K GW‡fv‡KU ˆmq` wRjyj nK kixqZ I ZixK‡Zi cÖwZ DrmvwnZ bv n‡q
AvBb e¨emvq wb‡qvwRZ nb| wZwb 1990-Gi `k‡K evsjv‡`k mycxg †KvU evi
G‡mvwm‡qk‡bi fvicÖvß mfvcwZ nb| wZwb GKRb mr, PwiÎevb, m`vjvcx I †gngvb
†bIqvRx cÖKZ beve| m¤úªwZ wZwb ü`h‡š¿i wµqv eÜ n‡q B‡š—Kvj K‡ib (Bbœv
wjjv‡n Iqv Bbœv BjvBwn ivwRDb)| Aciw`‡K †`Ie›`x Av‡jg ˆmq` Lwjjyjvn
Ms‡`i AZ¨vPvi, ZixKZwe‡ivax Kvh©µg mn¨ Ki‡Z bv †c‡i ZrRgvbvi weL¨vZ `i‡ek
m~dx ˆmq` mwdDjvn ingvZzjvwn AvjvBwn cvebvi kvnRv`cy‡i wnRiZ K‡ib Ges
†mLv‡b `vqiv kixd cÖwZôv K‡ib| Zuvi eskaiMY †mLv‡bB emevm Ki‡Qb|
eZ©gv‡b eo `vqiv kix‡d ˆmq` Lwjjjvn ingvZzjvwn AvjvBwni eskaiMY †`Ie›`x
AvwK`vq wek¦vmx| ˆmq` Ryev‡qi (KvRx, gvwbKMÄ), ˆmq` wRby wgqv (mv‡eK KvRx, eo
`vqiv kixd), m~dx AveRi mv‡ne GB wZbRb wg‡j eo `vqiv kixd cwiPvjbv
Ki‡Qb| G‡`i g‡a¨ m~dx AveRi mv‡ne wKQyUv ZwiK‡Z wek¦vmx| wKš‘ ZwiK‡Zi
†Kvb Avgj K‡ib bv e‡j GLv‡b †Kvb Øxwb Zvwjg I wmjwmjv Rvwi †bB| Av‡Q ïa
c~ecyi“‡li bvg wewµ I eo eo kvnx `vjvb †KvVv I †MU| eo `vqiv kix‡di kvnx
gmwR‡` dR‡ii mvjv‡Z gymyjxi mgvMg AwZ bMY¨| ci‡`kx Bgvg I gyqvw¾b
gmwR`wUi Kvh©µg wUwK‡q
†i‡L‡Qb| m¤cÖwZ Avwg MÖš’Kvi I Avgvi mnKg©x †gvt kvn Avjg I ¯’vbxq AvwRgcy‡ii
Awaevmx †`jIqvi †nv‡mb wRnv`x‡K mv‡_ wb‡q MZ 12B †m‡Þ¤^i 2007 mvj

AcÖZ¨vwkZfv‡e eo `vqivi gmwR‡` dR‡ii bvgvR Av`vq Ki‡Z wM‡q gvÎ 3 Rb
GjvKvevmx, GKRb ci‡`kx gyqvw¾b I Bgvg‡K †`L‡Z cvB| G AZ¨š— Avð‡h©i welq
†h, GK Rwi‡c †`Lv hvq eo `vqiv kix‡di Af¨š—‡i cÖvßeq¯‹ bvgvRxi msL¨v `yB,
¯^‡NvwlZ cxi cvq kZvwaK| Zv‡`i GKRb‡KI Ry¤§vi bvgvR Qvov †`Lv hvq bv Ges
Zv‡`i gmwR‡` ZwiK‡Zi †Kvb Abykxjb MZ cÖvq 100 eQi a‡i m¤ú~Y©iƒ‡c wejyß n‡q
†M‡Q|nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Zvi wek¦weL¨vZ fwel¨ØvYx‡Z D‡jL
K‡i‡Qb †hÑ ÔRv‡nj I dv‡mKMY ivóª cwiPvjbvi `vwq‡Z wb‡qvwRZ n‡j
AvDwjqv‡`i LvbKvmg~‡n AmvgvwRK Kvh©µg I A‡hvM¨ †jvKRb Avbv‡Mvbv Ki‡e|
m~dx `i‡e‡ki Avj‡Ljv c‡i kixqZ I ZwiK‡Zi Avgj e¨ZxZ LvbKv Pvjv‡e|Õ
eZgv‡bi eo `vqiv kixd ZviB R¡jš— cÖgvY| `vqiv kix‡di Af¨š—‡i cvq cÖwZwU
evox‡Z kixqZ cwicš’x Kvh©µg Pj‡Q| `vqiv kix‡di IqvK&d m¤úwË wj‡R wewµ
Kiv, Ke‡ii RvqMv wbjv‡g †`Iqvi gva¨‡g Avw_©K m”QjZv AR©bB Zv‡`i KvR| †Kvb
RbwnZKi I gvbeZvi Kv‡R Zv‡`i AskMÖnY †`Lv hv‡”Q bv|
Rvbv hvq, nvweei ingvb bvgK ZrRgvbvi weL¨vZ †nwKg `vqiv kix‡d Zuvi wb‡Ri
Ke‡ii RvqMvi jvjmvq ÔZvwi‡L XvKvÕ (Avï`vMv‡b XvKv) bvgK GKwU MÖš’ iPbv
K‡ib| GB MÖ‡š’ wZwb wj‡L‡Qb †hÑ Ôeo `vqiv kix‡di cwðg cv‡k¦© 20 M‡Ri g‡a¨
Av‡iKwU ¯^‡NvwlZ gmwR` Av‡Q| GwU †QvU `vqiv kixd bv‡g cwiwPZ| Z_vq
AvhvbI nq bv, gmwR‡` evwZI R¡‡j bv|Õ Avwg AZ¨š— Mfxifv‡e welqwU ch©v‡jvPbv
K‡i †`‡LwQ †h, nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZzjvwn AvjvBwni hgvbv †_‡K
†QvU `vqiv kix‡di eZ©gvb mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg mv‡n‡ei
ewjô I Av‡cvlnxb †bZ…‡Z¡ kixqZ I ZwiK‡Zi mKj Abykxjb I kixq‡Zi hveZxq
Kvh©µg h_vixwZ AZ¨š— mwVKfv‡e Abykxjb n‡q Avm‡Q| ˆ`wbK cuvP Iqv³ mvjv‡Zi
ci LZ‡g Lv‡RMvb, wgjv`, wgjv‡` wK¡qvg, whwKi- AvmKvimn ZwiK‡Zi mKj cKvi
Kvh©µg †QvU `vqiv kix‡d Rvwi Av‡Q| hv we‡k¦i †Kvb LvbKv kix‡d Rvwi bvB|
GgbwK cweÎ g°v I g`xbv kix‡dI eZ©gv‡b Zv j¶¨ Kiv hvq bv| gnvbexi
Rgvbvq †QvU `vqiv kix‡di eZ©gvb AvgjwU gmwR‡` beex‡Z Rvwi wQj| 1920
mv‡j Be‡b mD` †mŠw` Avi‡ei gmb` †Rvic~e©K `Lj Kivq Avãyj Iqvnve bR`x
bR‡`i KzL¨vZ Av‡jg I cieZ©x‡Z Zvi Abymvix ZwiKZwe‡ivax wek¦ kqZvb web evR
bvgK GK bR`x Z_vKw_Z Av‡jg hvi loh‡š¿ †mŠw` Avie †_‡K bex cwiev‡ii
Av‡jgMY ewn®K…Z nb Ges ZwiK‡Zi mKj Kvh©µg eÜ K‡i †`b| GgbwK wgjv`,
wKqvg I AwRdv †`vqvi Abykxjb ivóªxqfv‡e eÜ K‡i †`Iqv nq| GB loh‡š¿i
cÖZ¨¶ c„ô‡cvlK ewUk mvgªv‡R¨i Bûw` I wLª÷vb cv`xMY|
†`k-we‡`‡ki wk¶vwe`, mgvR‡meK, ivóª‡bZv, ehyM© I AvDwjqvMY †QvU `vqiv kixd
cwi`k©‡bi ci gš—e¨ K‡ib †hÑ Ôc„w_exi †Kv_vI G ai‡bi ag©-Kg©-†mev, gvbeZv‡eva
I mr Kv‡Ri Av‡`k Ges Amr Kv‡Ri wb‡la †mB mv‡_ m~dxev‡`i ewjô †bZ…Z¡
cÖwZcvjb Kiv nq bv| me©Î gvby‡li †cvlvK I e¨w³MZ cÖfve‡K g~j¨vqb Kiv nq|
†KejgvÎ GB †QvU `vqiv kix‡dB kixqZ, ZwiKZ, nvwKKZ I gv‡id‡Zi Kvh©µg
mwVKfv‡e cwiPvwjZ n‡”Q|Õ

†nwKg nvweei ingvb mv‡ne †eu‡P _vK‡j Avwg MÖš’Kvi Aek¨B Zvi †_‡K welqwUi
inm¨ Rvbvi †Póv KiZvg| Zuvi wjwLZ ÔZvwi‡L XvKvÕ eBwU mKj MÖš’vMv‡i iw¶Z
Av‡Q| GB eBwU‡Z Zvi e¨w³MZ D‡Ïk¨cÖ‡Yvw`Z wg_¨v I ev‡bvqvU Z‡_¨i
AeZviYv Kiv n‡q‡Q e‡j cÖLvZ wk¶vwe` W. KvRx `xb gyn¤§` Zuvi gZvgZ cÖKvk
K‡i‡Qb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K G wel‡q cÖkœ Ki‡j wZwb Rvbvb †hÑ
Ôm~dx AvRgZ Djvn ingvZzjvwn AvjvBwni hgvbv †_‡K †QvU I eo `vqiv kix‡di
g‡a¨ m~dx jKxZzjvn ingvZzjvwn AvjvBwn mv‡n‡ei †gS mv‡neRv`v m~dx nvwdRyjvn
ingvZzjvwn AvjvBwn mv‡ne‡K wb‡q †`Ie›`x Av‡jg ˆmq` Lwjjyjvni mv‡_ GK msNl
nq| Zvici †_‡K †QvU I eo `vqiv kix‡di gvSvgvwS GKwU cÖvPxi wbg©vY Kiv nq|
m~dx nvwdRDjvn ingvZzjvwn AvjvBwn Zrhgvbvi weL¨vZ AvDwjqv wQ‡jb| Zuvi
Idv‡Zi ci Zuv‡K eo `vqiv kix‡di M¤^‡Ri wb‡P mgvwa¯’ Ki‡Z ˆmq` Lwjjyjvn evav
m„wó Ki‡j, †QvU `vqiv kix‡di m~dx AvRgZ Djvn ingvZzjvwn AvjvBwn cÖwZev`
K‡ib| hvi †cÖw¶‡Z Dfq `vqiv kix‡di g‡a¨ g‡bvgvwjb¨ m„wó nq| m¤¢eZ
ˆmq` Lwjjyjvn ingvZzjvwn AvjvBwni gywi` †nwKg nvweei ingvb Zvi cx‡ii Lywki
Rb¨ Gme wg_¨v ev‡bvqvU Z_¨ cwi‡ekb K‡i †QvU `vqiv kixd‡K Lv‡Uv Kivi Ac‡Póv
K‡ib|Õ AvwRgcyi †QvU `vqiv kixd‡K Lv‡Uv K‡i †`Lvi †Kvb AeKvk †bB| nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg `¶ I ewjôZvi mv‡_ kixqZ I ZwiK‡Zi mKj
Kg©KvÊ Avjvni Iqv‡¯— Abykxjb Ges cwiPvjbv K‡i wek¦e¨vcx `vqiv kix‡di
BwZnvm I HwZn¨‡K wUwK‡q ivLvi cÖ‡Póv Ae¨vnZ †i‡L‡Qb|
†Kvb cvVK hw` Zvi Kw¤úDUvi Rvbv _v‡K Zv n‡j Google Search G wM‡q `v‡qgx
Kg‡c· kãwU wj‡L mvP© Ki‡j Ges His Eminency Dr. Shah Sufi M. N.
Alam mvP© Ki‡j kZvwaK Z_¨vejx †f‡m Avm‡e| GQvov `v‡qgx Kg‡c·-Gi
Awdwmqvj I‡qe mvBUwU wbgœi“c : http://dcbun.tripod.com,

AvwRgcyi `vqiv kixd I `v‡qgx Kg‡c−· evsjv‡`k m¤ú‡K©
wePvicwZ Rbve nvweeyi ingvb Lvb I wk¶v gš¿Yvj‡qi hyM¥
mwPe Rbve dRjyi ingvb Lv‡bi Z`š— cÖwZ‡e`b

AvwRgcyi `vqiv kixd I `v‡qgx Kg‡c· evsjv‡`k (wWwmwe) m¤ú‡K© †h mKj Z`š—
cwZ‡e`b cÖKvwkZ n‡q‡Q Zvi g‡a¨ †_‡K wb‡gœ K‡qKwU cÖwZ‡e`b D‡jL Kiv n‡jv|
welq : `v‡qgx Kg‡c· cÖKíÑ bexbMi _vbvi Beªvnxgcyi GwZgLvbv I gv`ªvmv|
¯§viK bs- wWwmwe/3/11-98, ZvwiL 25†k b‡f¤^i 1998| `v‡qgx Kg‡c· evsjv‡`k
KZ©„K g‡bvbxZ Beªvnxgcyi m~dx AvRgZ Djvn& ingvZzjvwn AvjvBwn GwZgLvb,
_vbv- bexbMi, †Rjv- we-evoxqv, Gi Z`š— KwgwUi fvicÖvß †Pqvig¨vb g‡bvbxZ
Rbve dRjyi ingvb Lvb, MYcÖRvZš¿x evsjv‡`k miKv‡ii mv‡eK hyM¥ mwPe, wk¶v
gš¿Yvjq I `v‡qgx Kg‡c· evsjv‡`k-Gi Dc‡`óv|

cÖwZôv‡bi bvg :
Beªvnxgcyi m~dx AvhgZ Djvn GwZgLvbv, _vbv- bexbMi, †Rjv- we-evoxqv| miKvix
mvnvh¨cÖvß 75 Rb Ges 75 Rb GwZg QvÎ ¯’vbxq Rbmvavi‡Yi mvnvh¨cÖvß| 360 dzU
`xN© wØZj 1wU GwZgLvbv feb| GwU miKvix mvnv‡h¨ 50 j¶ UvKv e¨‡q wbwg©Z
n‡q‡Q| G cK‡í 1981 mv‡j 10 j¶ UvKv Ab`v‡b
`v‡qgx Kg‡c· evsjv‡`k KZ©„K cÖ`vb Kiv n‡q‡Q| G cÖwZôv‡bi me©‡gvU QvÎ msL¨v
150 Rb| G cÖKíwU miKvix mvnvh¨cÖvß `v‡qgx Kg‡c· evsjv‡`k KZ©„K wbqwš¿Z I
¯’vbxq 9 m`m¨ wewkó miKvix Aby‡gvw`Z KwgwU Øviv cwiPvwjZ|
grm¨ I K…wl cÖKí : grm¨ cÖK‡íi Aš—M©Z 22wU cyKzi, 5 GKi K…wl Rwg, 240wU
bvwi‡Kj MvQ, 700wU mycvwi MvQ, 300wU †jey MvQ, 100wU Kjv MvQ, 230wU KuvVvj
MvQ I 550wU DbœZ Rv‡Zi †Mvjvc MvQ, 300wU nvmbv‡nbv dzj MvQ I 100wU
DbœZgv‡bi Kv‡Vi MvQ QvovI iKgvix dzj, dj, Kv‡Vi MvQ m¤^wjZ g‡bvig cÖKí|
Beªvnxgcyi AvRgZ Djvn wmwbqi gv`ªvmv I Avwjg cix¶v †K›`ª :
MYcÖRvZš¿x evsjv‡`k miKv‡ii gv`vmv wk¶v †evW© KZ©„K Aby‡gvw`Z, miKvix
mvnvh¨cÖvß I `v‡qgx Kg‡c· KZ©„K wbqwšZ Ges ¯’vbxq 9 m`m¨ wewkó miKvix
Aby‡gvw`Z KwgwU KZ©„K cwiPvwjZ| Dcgnv‡`‡ki cÖL¨vZ AvDwjqv `v‡qgx Kg‡c·
evsjv‡`k (wWwmwe) ms¯’vi cÖwZôvZv cxi nhiZ kvn m~dx ˆmq` `v‡qgDjvn
ingvZzjvwn AvjvBwni gvRvi kix‡di AbyK~‡j i‡q‡Q 3wU `vb ev·| 1wU †gBb †iv‡Wi
†M‡U Aci 2wU gvRvi kix‡d| bexbMi _vbv, evÃvivgcyi _vbv I gyiv`bMi _vbv
A‡j D³ gvRv‡ii f³e„‡›`i msL¨v cÖvq 40 j¶| GLv‡b erm‡i 2wU Iik nq|
1wU nhiZ kvn& m~dx ˆmq` `v‡qgDjvn ingvZjvwn AvjvBwni Ges AciwU
eocxi ˆmq` gwnDwÏb Avãyj Kv‡`i wRjvbx ingvZzjvwn AvjvBwni| 2wU Iik
kixd †_‡K wewfbœ f³e„‡›`i †`Iqv bR‡ii cwigvY cÖvq 1 †KvwU UvKv| `vb ev·
†_‡K gvwmK bRi cvIqv hvq 10 j¶ UvKv| Beªvnxgcyi cÖK‡íi Z`‡š—i welqe¯‘ :
`v‡qgx Kg‡c· evsjv‡`k (wWwmwe) ms¯’v KZ©„K Gi MVbZ‡ši wewa †gvZv‡eK wbæwjwLZ
2 m`m¨ wewkó 1wU kw³kvjx D”P ch©v‡qi Z`š— KwgwU MwVZ nq MZ 1jv b‡f¤^i,
1997Bs| hv ˆ`wbK BbwKjve, ˆ`wbK B‡ËdvK I ˆ`wbK †fv‡ii KvMR cwÎKvq
wewfbœ mg‡q me©mvavi‡Yi AeMwZi Rb¨ cÖKvwkZ nq| Z`š— KwgwUi g‡bvbxZ
e¨w³‡`i bvg :
gvbbxq wePvicwZ Rbve nvweei ingvb Lvb, †Pqvig¨vb, evsjv‡`k †cÖm
KvDwÝj I mycÖxg †Kv‡Ui nvB‡KvU wefv‡Mi mv‡eK wePvicwZ I `v‡qgx Kg‡c·
evsjv‡`k (wWwmwe) ms¯’vi Dc‡`óv cwil‡`i mfvcwZ|
Rbve dRjyi ingvb Lvb, mv‡eK hyM¥ mwPe, wk¶v gš¿Yvjq Ges `v‡qgx
Kg‡c· evsjv‡`k (wWwmwe) ms¯’vi Dc‡`óv cwil‡`i fvBm †Pqvig¨vb, 32/2,
kvnRvnvb †ivW, _vbv- †gvnv¤§`cyi, XvKv- 1207|
Dc‡i DwjwLZ PviwU cÖK‡íi cÖvq 5 †KvwU UvKv AvZ¥mvr I GwZg wkï‡`i

we‡`‡k cvPvi, Bû`x Av‡gwiKvb Wxb MÖxbevM© I Zvi mnPi‡`i GwZgLvbvq Ae¯’vb,
gymv¤§r mv‡jnv LvZz‡bi Kvh©µg ¯’vbxq Gg.wc Avãyj jwZd Ges cywj‡ki `vjvj
gvRnvi“j nK †LvKb, ¯’vbxq cywjk Kg©KZ©v Gd Avi †PŠayix, bexbMi mv‡Kj, weevoxqv †Rjv cywjk mycvi be weµg wÎcyiv, AwZwi³ cywjk mycvi we-evoxqv gKeyj
†nv‡mb f~uBqv, we-evoxqv †Rjv cÖkvmK Iqvwn`yj Bmjvg, bexbMi _vbv mgvR‡mev
Kg©KZ©v Avt Lv‡jK, GwZgLvbv-gv`ªvmv KwgwUi Z_vKw_Z mfvcwZ d‡qRx gynv¤§`x
Avngv` Djvn, GwZgLvbvi ¯’vbxq m`m¨ b~i“j Bmjvg, †bvgvb †PŠayix, ¯’vbxq mv‡eK
†Pqvig¨vb ggZvR DwÏb, bexbMi _vbvi mve B݇c±I †`‡jvqvi ûmvBb I fvicÖvß
Kg©KZ©v gynv¤§` Avej Kv‡kg, GwZgLvbvi ¯^-‡NvwlZ mycvwib‡Ub‡W›U Avt gvbœvb,
mnKvix mcvi wbqvgZ Djvn, gv`ªvmvi Aa¨¶ Gbvgyj nK KzZzex, wk¶K mvB`yj
Bmjvg, b~i“jvn, †gŠjex gy³vi I gwbi Avn‡g` Ms Ges cÖwZôv‡bi ¯^‡NvwlZ
cwiPvjK KzL¨vZ †d‡ieŸvR I †Pvi gyÝxMÄ wbevmx Rwgi †nv‡mb G‡`i Øxb-`ywbqv
Avjvn ieŸyj Avjvgxb I Zvi m‡jnxb ev›`vMY aŸsm K‡i †`‡eb|

Beªvnxgcyi cÖK‡íi m„ó mgm¨v :
†QvU `vqiv kix‡di 6ô MwÏbkxb cxi mv‡ne ûRyi nhiZ kvn& m~dx ˆmq` `v‡qgDjvn
ingvZjvwn AvjvBwn 1995 mv‡ji 29†k Rvbqvwi IdvZ jvf K‡ib| m~dx
`v‡qgDjvn ingvZzjvwn AvjvBwni ¯¿x mv‡jnv LvZz‡bi cwiKíbvq Zuv‡K †QvU `vqiv
kix‡d mgvwa¯’ bv K‡i we-evoxqv †Rjvi bexbMi _vbvq Beªvnxgcy‡i mgvwa¯’ Kiv nq|
mv‡jnv LvZz‡bi cÖ‡ivPYv I loh‡š¿ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg XvKv¯’
gMevRv‡ii Gidvb Dwχbi Ky-cyÎ d‡qRx gyn¤§`x Avngv` Djvn‡K †QvU `vqiv
kix‡di (kZ©mv‡c‡¶) gvwmK 500 UvKv †eZb avh© K‡i m~dx `v‡qgDjvn ingvZzjvwn
AvjvBwni gvRvi kix‡di Lv‡`g wbhy³ K‡i gvRvi msjMœ gv`ªvmvq Aa¨qb Kivi wb‡`©k
†`b| Av‡`k †gvZv‡eK bv Pjvq nhiZ kvn& mdx gyn¤§` b~i“j Avjg 18.05.1997
mv‡j d‡qRx gyn¤§`x‡K `vqiv kixd †_‡K AevwÃZ †NvlYv K‡i Zvi cÖwZ Awc©Z mKj
`vq-`vwqZ¡ †_‡K Ae¨vnwZ c`vb Kivq RwUjZv I mgm¨vi m„wó nq| hvi d‡j mv‡jnv
LvZzb Zvi fvB I AvZ¥xq‡`i wb‡q `vqiv kix‡d cÖvmv` loh‡š¿ wjß nq|
d‡qRx gyn¤§`x Avngv` Djvn& GKRb bvevjK, Awkw¶Z, KvÊÁvbnxb g~L© I †jvfx|
Zv‡K e¨envi K‡i Zvi bvbx mv‡jnv LvZzb †QvU `vqiv kix‡di mdx b~i“jvn IqvK&d
G‡÷U gmwR‡`i cÖvq 40 weNv m¤úwË AvZ¥mvr K‡i| GB AvZ¥mv‡Zi K_v m~dx
gyn¤§` Avjg Rvb‡Z †c‡i d‡qRx‡K `vqiv kixd
†_‡K ewn®‹vi I mv‡jnv LvZz‡bi fvBØq I Zv‡`i mn‡hvMx‡`i wei“‡× IqvK&d
cÖkvmK Ges XvKvi jvjevM _vbvq gvgjv `v‡qi K‡ib| gvgjv bs- 54, Zvs30.09.1997Bs, _vbv- jvjevM, XvKv| G‡Z mv‡jnv LvZb w¶ß n‡q m~dx gynv¤§`
b~i“j Avjg‡K mgv‡R †nq cÖwZcbœ Kivi Rb¨ bexbMi _vbv mv‡K©j G.Gm.wc Gd
Avi †PŠayixi wbKU 19.08.1997 Zvwi‡L wg_¨v, ev‡bvqvU, D‡Ïk¨cÖ‡Yvw`Z Ges KvíwbK
Revbe›`x cÖ`vb K‡i| GQvov GwZgLvbvi c‡KU KwgwU‡K Rbve m~dx gyn¤§` b~i“j
Avj‡gi wei“‡× 8 j¶ UvKv AvZ¥mv‡Zi GKwU fyqv †iRy‡jkb K‡i| cieZ©x‡Z
`vqiv kixd †_‡K ewn®K…Z R‰bK gy³vi Avngv`‡K w`‡q cÖavbgš¿x I ¯^ivóªgš¿xi wbKU

GKwU wg_¨v wfwËnxb Awf‡hvM `vwLj K‡i|
¯^ivóªgš¿x †gRi iwdKzj Bmjv‡gi wb‡`©‡k XvKv wm.AvB.wW Awdm mÎ bs18/98/1406 ZvwiL 17.02.98Bs †gvZv‡eK gy³vi Avngv`‡K wRÁvmv Ki‡j
gy³vi Avngv` D³ Awf‡hvM K‡iwb e‡j gyP‡jKv cÖ`vb K‡i|
GQvov mv‡jnv LvZb I d‡qRx, gv`ªvmv wk¶K mvB`yj Bmjvg Ges GwZgLvbvi
¯^‡NvwlZ mycvwib‡Ub‡W›U Avt gvbœvb‡K w`‡q bexbMi _vbvq nhiZ kvn& m~dx gyn¤§`
bi“j Avjg mv‡n‡ei wei“‡× 2wU wg_¨v gvgjv `v‡qi K‡i| bexbMi _vbvi gvgjv bs1, ZvwiL 01.08.1997 I bexbMi _vbvi gvgjv bs- 3, Zvs- 03.07.1997Bs| D³
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n‡j gvbbxq †KvU© †Rjv cÖkvmK we-evoxqvi Dci i“jwbwk Rvwi K‡ib Ges gvgjvi
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¯vbxq Gg.wc GW‡fv‡KU Avt jwZd‡K w`‡q GwZgLvbvi MVbZš¿ †eAvBbxfv‡e fyqv
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b~i“j Avj‡gi Dci Awc©Z `vwqZ¡ I ¶gZv †_‡K Ae¨nwZ I ewn®‹vi Kivi Ac‡Póvq
wjß nq| GwZgLvbv, gv`vmv, gvRvi kixd I grm¨ Lvgv‡ii Avq-e¨q wnmve bv w`‡q
m¤ú~Y© UvKv-cqmv AvZ¥mvr K‡i| mv‡jnv LvZzb I d‡qRx gyn¤§`x Avngv` Djvni mv‡_
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mš¿vmx gvRnvi“j nK †LvKb, GwZgLvbv I gv`ªvmvi Amr Kg©Pvix-Kg©KZ©vMY Ges
c‡KU KwgwUi m`m¨MY, ¯’vbxq bexbMi mv‡K©‡ji G.Gm.wc Gd Avi †PŠayix Ges _vbv
I †Rjv cÖkvm‡bi `b©xwZcivqY Kg©KZ©vMY|
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m~dx gyn¤§` b~i“j Avjg‡K †QvU `vqiv kixd Ges `v‡qgx Kg‡c‡·i cÖwZwôZ Ges
cwiPvwjZ cÖwZôvbmg~n †_‡K wPiZ‡i DrLvZ K‡i m~dx bi“jvn IqvK&d G‡÷U
gmwR‡`i m¤úwË GwZgLvbv, gv`vmv, gvRvi kix‡di AvqK…Z 5 †KvwU UvKvi
mgcwigvY m¤ú` I bM` A_© MZ 4Vv †de“qvwi 1995 †_‡K 31†g wW‡m¤^i 1998
ch©š— AvZ¥mvr K‡i‡Q| GwZgLvbvi Qv·`i mwVK wnmve i¶Yv‡e¶Y I Zv‡`i
AbyK~‡j eivÏKZ miKvix-†emiKvix Avqmg~n AvZ¥mvr K‡i‡Q| ZvB nhiZ kvn& m~dx
gyn¤§` bi“j Avjg wW.wR `v‡qgx Kg‡c· evsjv‡`k Ges Beªvnxgcyi GwZgLvbv
cKí cwiPvjK †bvgvb †PŠayixi gva¨‡g MZ 20.02.1994Bs Zvwi‡L GKwU
Pzw³bvgv ev bxwZgvjv ¯^v¶wiZ nq| Pzw³bvgvi gg© Abyhvqx nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg †bvgvb †PŠayixi wbKU cÖK‡íi wnmve-wbKvk `vwL‡ji Rb¨ MZ 3 erm‡i
10 evi ZvwM`cÎ †ciY K‡ib| wKš‘ wZwb †Kvb wnmve-wbKvk I Reve w`‡Z ivwR
bb| AvwgI †ek K‡qKevi mswkó e¨w³‡`i mv‡_ †hvMv‡hv‡Mi †Póv K‡i e¨_ n‡qwQ|
GgZve¯’vq GwZgLvbvi 250 Rb GwZg Amnvq Qv·`i mvgvwRK I gvbweK Rxeb
Abyaveb K‡i gv`ªvmvi 1,000 QvÎ, grm¨, Kwl cÖK‡íi Aaxb¯’ Kg©Pvix‡`i I
GwZgLvbv-gv`ªvmv wk¶K‡`i fwel¨r w`K we‡ePbv K‡i cÖK‡íi Aaxb¯’ mKj wk¶v
cÖwZôvb‡K mv‡jnv LvZyb, d‡qRx gyn¤§`x, †bvgvb †PŠayix Ms‡`i Ke‡j †_‡K i¶v
Kivi Rb¨ mswkó AvBb Av`vj‡Zi Avkªq †bIqv GKvš— evÂbxq| weavq wbæwjwLZ

mycvwik cÖ¯—ve AvKv‡i `v‡qgx Kg‡c· evsjv‡`k (wWwmwe) KZ©„c‡¶i wbKU AwZmZ¡i
Kvh©Kix Kivi Rb¨ †ck Kiv nj|
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wei“‡× gvgjv `v‡qi Kiv|
2|IqvK&d cÖkvmK XvKv Gi wbKU gvgjv `v‡qi Kiv|
3|†Rjv I _vbv cÖkvm‡bi wei“‡× cÖkvmwbK e¨e¯’v †bIqvi Rb¨ ms¯’vcb gš¿Yvj‡q
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4|mswkó cywjk Kg©KZ©v‡`i wei“‡× ¯^ivóªgš¿x, mwPe I cywj‡ki AvB.wR.wc Gi
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6|_vbv, †Rjv I mgvR‡mev Kg©KZ©v‡`i wei“‡× gnvcwiPvjK, mgvR‡mev Awa`߇i
mywbw`©ó Awf‡hvM `v‡qi Kiv|
7|¯’vbxq Gg.wc GW‡fv‡KU Avt jwZ‡di Kvh©µ‡gi wel‡q we¯—vwiZ cÖwZ‡e`b RvZxq
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8|`v‡qgx Kg‡c· evsjv‡`k-Gi mfvcwZ‡K w`‡q G cK‡íi m„ó mKj RwUjZvi Dci
GKwU mwVK cÖwZ‡e`b, mv¶x I Avmvgx‡`i we¯—vwiZ bvg I wVKvbvmn bexbMi _vbvq
gvgjv i“RyKiY| GKB mv‡_ mfvcwZ I †m‡µUvix‡K w`‡q wW.wR, wW.Gd.AvB-Gi
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GwZgLvbvi QvÎvev‡m _vKvi AvbyôvwbK Z`š—KiY|
9| GwZgLvbv, gv`vmv, grm¨ cÖK‡íi bw_cÎ mswkó wefvM †_‡K mxR K‡i RywWwmqvj
Z`š— Kivi Rb¨ †dŠR`vix Kvh©wewai 98bs aviv Abyhvqx Av`vj‡Zi kiYvcbœ nIqv
AwZmZ¡i DwjwLZ mcvwi‡ki Av‡jv‡K Ri“wiwfwˇZ cÖ‡qvRbxq e¨e¯’v MÖnY bv Kiv n‡j
D³ cKímg~n m¤ú~Y©iƒ‡c ¶wZMÖ¯— I eÜ n‡q hv‡e Ges nhiZ kvn& m~dx gyn¤§`
bi“j Avjg mv‡n‡ei Rxebbv‡ki m¤¢vebv †`Lv w`‡Z cv‡i| Avwg MZ 18 eQi hver
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cwZôv‡bi Rb¥jMœ †_‡K nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi kªg, D‡`¨vM Ges
cÖksmbxq Ae`v‡bi K_v Avwg e¨w³MZfv‡e AewnZ wQjvg e‡j Avgvi c‡¶ DwjwLZ
mycvwikmg~n Kv‡iv webv cÖ‡ivPbvq m¤ú~Y© gvbweK Kvi‡Y Avjvni Iqv‡¯— Kv‡iv
c¶cvwZZ¡ bv K‡i Rb¯^v‡_© Avcb we‡ePbvq mwVK e‡j †ck Kijvg|


(dRjyi ingvb Lvb)

Aet hyM¥ mwPe, wk¶v gš¿Yvjq, MYcÖRvZšx evsjv‡`k miKvi
Dc‡`óv, `v‡qgx Kg‡c· evsjv‡`k, fvicvß †Pqvig¨vb, Z`š— KwgwU| ZvwiL 25†k
b‡f¤^i 1998
wePvicwZ nvweei ingvb Lv‡bi gš—e¨/civgk©/Av‡`k :
Z`š— cÖwZ‡e`bwU †`Ljvg| civgk Abyhvqx mswkó AvBb Av`vj‡Zi wbKU
c„_K c„_K gvgjv i“Ry K‡i Awfhy³ miKvix Kg©Pvix I †emiKvix e¨w³‡`i wei“‡×
AvBbvbyM e¨e¯’v MÖnY Kiv GKvš— evÂbxq|
AbwZwej‡¤ GwZgLvbv I gv`vmv cÖKíwU i¶vi Rb¨ mswkó mKj
cÖkvmb‡K Z`š— K‡i cÖkvmwbK e¨e¯’v MÖnY Kiv evÂbxq|
Z`š— cÖwZ‡e`‡b DwjwLZ ¯’vbxq Ggwc I wZb `b©xwZcivqY cywjk Kg©KZ©vi
wei“‡× cÖkvmwbK
e¨e¯v Mn‡Yi Rb¨ AvBb Av`vj‡Zi Avkªq MÖnY Kiv evÂbxq|

(wePvicwZ nvweeyi ingvb Lvb)

AvwRgcyi `vqiv kixd I `v‡qgx Kg‡c−· evsjv‡`k m¤ú‡K©
AwZwi³ gnv-cywjk cwi`k©‡Ki Kvh©vjq wmAvBwW evsjv‡`k,
XvKv-Gi Z`š— cÖwZ‡e`‡bi cÖ_g LÊ
AvwRgcyi `vqiv kixd n‡jv AvDwjqv‡`i evMvb I `v‡qgx Kg‡c−· evsjv‡`k
n‡jv GB evMvb‡K i¶vKvix GKwU ms¯’v| G ms¯’vi gva¨‡g wek¦e¨vcx `vqiv
kix‡di BwZnvm cÖPvwiZ n‡”Q| `v‡qgx Kg‡c−· evsjv‡`‡ki wewfbœ cÖwZôvb
i‡q‡Q| G mKj cÖwZôvb m¤ú‡K© gnv- cywjk cwi`k©‡Ki Kvh©vjq I wmAvBwW
evsjv‡`k XvKv †h mKj Z`š— cÖwZ‡e`b cÖKvk n‡q‡Q Zvi cÖ_g LÊ wbgœiƒc:
we‡kl cywjk mycvi (†K›`ªxq Aciva)
wm.AvB.wW, evsjv‡`k, XvKv|


m~Î : ¯§viK bs- †K›`ªxq Aciva wewR/14-98/2917, ZvwiL- 04.04.1999Bs
Ges ¯§viK bs- †K t Ac t/wcwW/14-98/8398, ZvwiL- 22/8/1999Bs
gnvZ¥b, mwebq wb‡e`b GB †h, welq m~‡Î Dwj−wLZ `iLv‡¯—i welqe¯‘i AbymÜvb
Gi `vwqZ¡ Avgvi Dci Awc©Z nIqvq Avwg ¯’vbxqfv‡e m‡iRwg‡b mvgwMÖK
welqvejx AbymÜvb K‡iwQ| AbymÜvbKv‡j Avwg mgy`q NUbvejx cÖ_g fvM I
wØZxq fv‡M wef³ K‡i AbymÜvb K‡iwQ| cÖ_g fv‡M `iLv‡¯— Dwj−wLZ jvjevM
_vbvi gvgjv bs-54, ZvwiL- 03.09.1997 Gi welq Dwj−wLZ nq| GB gvgjvi
Z`š— ch©v‡jvPbv I ch©‡e¶Y K‡i mv¶x-mvey` MÖnYc~e©K gvgjvi †Mvcb I
cÖKvk¨ Z_¨vbymÜvb K‡iwQ| Avgvi `vwLjK…Z ch©‡e¶Y cÖwZ‡e`b Abymv‡i
gvgjvi Z`š— wm.AvB.wW evsjv‡`k XvKv AaxMÖnY K‡i‡Qb Ges Avgv‡K gvgjvi
Z`š—Kvix Awdmvi wbhy³ Kivq Avwg Z`š—fvi MÖnY K‡i gvgjvi Z`š— ïi“
K‡iwQ| gvgjvi Z`š— AMÖMwZi w`‡K AMÖmigvb| GgZve¯’vq, `iLv‡¯—i 2q
fv‡Mi welqe¯‘ m¤^wjZ NUbvejxI `yB fv‡M wef³| GK fv‡Mi welqvejx I
msNwUZ NUbvejx wW.Gg.wc XvKvi jvjevM _vbv GjvKvi †QvU `vqiv kixd
Ges `v‡qgx Kg‡c−· evsjv‡`k G Aew¯’Z| Ab¨fv‡M eªv¶Yevoxqv †Rjvi
bexbMi _vbvaxb Beªvnxgcyi nhiZ AvRgZ Dj−vn gv`ªvmv, GwZgLvbv Ges
gvRvi kix‡d AZ¨vaywbK grm¨ cÖKí BZ¨vw`|
ev`x Rbve Wt kvn& m~dx Rvnv½xi Avjg, gvbbxq ¯^ivóªgš¿x g‡nv`q mgx‡c mgy`q
NUbvejx m¤^wjZ †h `iLv¯— `vwLj K‡ib Zvi mvivsk Ges AbymÜvb cÖwZ‡e`b
wb‡æ †`Iqv nj :
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg, wcZv- giûg gyn¤§` wmivRyj Bmjvg,
`v‡qgx Kg‡c−· evsjv‡`k Gi cÖwZôvZv gnvcwiPvjK I `vqiv kix‡di
ZË¡veavqK| AÎ gvgjvi 1bs Avmvgx d‡qRx gyn¤§`x Avngv` Dj−vn Gi
g‡a¨ †bvUvwi‡qj mvwU©wd‡KU Gi gva¨‡g weMZ
28.12.1995Bs Zvwi‡L GKwU AwQqZbvgv I 2wU Pzw³cÎ m¤úvw`Z nq| D³
AwQqZbvgvi 3bs c¨vivq kZ© wQj, d‡qRx gyn¤§`x Avngv` Dj−vn kixqZ
Abyhvqx ag©xq Ava¨vwZ¥K mvabvq `v‡qgx ZwiKvi wewa-weavb Abymv‡i Pj‡Z eva¨
_vK‡e| `ywbqv ev `ywbqv`vi‡`i cÖwZ †Kvb cÖKvi †jvf-jvjmv Ki‡Z cvi‡e bv|
nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn ûRy‡ii ZixKv Abyhvqx
dwKixfv‡e w`b hvcb K‡i, wb‡R †jLvcov K‡i, wkw¶Z n‡q †QvU `vqiv
kix‡di gywi`MY‡K wk¶v- `x¶vmn `v‡qgx Kg‡c−· evsjv‡`k KZ©„K cÖwZwôZ I
cwiPvwjZ cÖwZôvbmg~n †`Lvïbv, cwiPvjbvi `vwq‡Z¡ wb‡qvwRZ _vK‡eb| `v‡qgx

ZwiKvi bxwZwe‡ivax †Kvb Kvh©µ‡gi mwnZ RwoZ n‡e bv| cÖavb Lwjdv I
mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg KZ©„K RvwiK…Z ZwiK‡Zi mKj
Av‡`k-Dc‡`k †g‡b Pj‡Z eva¨ _vK‡eb| wKš‘ d‡qRx gyn¤§`x Avngv` Dj−vn
Dc‡iv³ kZ©vejx f½ K‡i‡Qb|
D³ AwQqZbvgv I Pzw³bvgvi 5bs k‡Z© i‡q‡Q †h, LvbKv kix‡di gvbZ, bRi
†bIqvRxmg~n `v‡qgx Kg‡c−· evsjv‡`k-Gi m¤ú` wnmv‡e MY¨ n‡e Ges
wba©vwiZ dv‡Û mg¯— A_© Rgv K‡i Zv h_vixwZ gmwR`, gv`ªvmv, GwZgLvbv
Ges gvbeZvi Kj¨v‡Y e¨q Ki‡Z n‡e| †KejgvÎ cÖavb Lwjdv KZ©„K
wba©vwiZ gvwmK fvZv I my‡hvM-myweavw` wZwb †fvM Ki‡Z cvi‡eb| AÎ gvgjvi
1bs Avmvgx ZvI f½ K‡i‡Qb| Beªvnxgcyi wkï m`bwU GKwU KzPµx, cÖZviK,
mš¿vmx P‡µi ¯^‡NvwlZ c‡KU KwgwU Øviv cwiPvwjZ n‡”Q| †QvU `vqiv kixd
†_‡K ewn®K…Z d‡qRx gyn¤§`x Avngv` Dj−vn ¯^‡NvwlZ mfvcwZ Beªvnxgcyi
GwZgLvbv Ges D³ gv`ªvmvi mn-mfvcwZ Ges gvRvi KwgwUi ¯^‡NvwlZ
†Pqvig¨vb| Aa¨¶ Gbvgyj nK KzZzex I Zv‡`i mv½cv½iv gv`ªvmv I
GwZgLvbvi dv‡Ûi j¶ j¶ UvKv, nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn
ingvZzj−vwn AvjvBwn Gi j¶ j¶ gywi`v‡bi bRi †bIqvR eve` †`Iqv A_© I
gv`ªvmv-GwZgLvbvq ïfvKv•Lx‡`i †`Iqv hvKvZ, †driv Aby`vb QvovI wewfbœ
gvnwdj †_‡K cÖvß j¶ j¶ UvKvmn 1995Bs mv‡ji 10Bs †deª“qvwi †_‡K
1998Bs mv‡ji 31†k wW‡m¤^i ch©š— 5 †KvwU UvKv AvZ¥mvr K‡i‡Q|
nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn Gi IdvZ jv‡fi ci
GwZgLvbvq Ae¯’vbiZ 1bs Avmvgx‡K GwZgLvbvi mfvcwZ evwb‡q 2 †KvwU
UvKvi m¤ú‡` ¯^qsm¤ú~Y© GwZgLvbvq 250 Rb QvÎ †iwR÷ªvify³ †`Lv‡bv
n‡q‡Q| cÖK…Zc‡¶ †mLv‡b QvÎ msL¨v 90 Rb| GB 90 Rb Qv‡Îi miKvix
†Kwc‡Ukb MÖv›U, 22wU cyKzi Ges dmjx 5 GKi Rwg BZ¨vw` m¤ú‡`i
Av`vqK…Z j¶ j¶ UvKvI AvZ¥mvr K‡i‡Q|
AvwRgcyi `vqiv kixd †_‡K ewn®K…Z I AevwÃZ GKRb Amr mš¿vmx QvÎ
Zv‡K D³ ¯’vbxq KzL¨vZ mš¿vmx evwnbxi †bZv, WvKvZ b~i“j Bmjvg KzPµx
mv‡jnv LvZz‡bi Bw½‡Z I †bZ…‡Z¡ 1wU fzqv KwgwU wewa I wbqg ewnf©~Zfv‡e MVb
K‡i †KvwU †KvwU UvKv AvZ¥mvr K‡i‡Q| D³ †Pvi Ges WvKvZ b~i“j Bmjvg
D³ GwZgLvbvi ¯^‡NvwlZ m`m¨ I cwiPvjK| Zvi wei“‡× 25wU gvgjv weevoxqv †Kv‡U© wePvivaxb i‡q‡Q| GwZgLvbvi D³ ¯^‡NvwlZ c‡KU KwgwU wkï

cvPviKvix P‡µi mv‡_ wgwjZ n‡q †ek wKQy w`b hver GwZgLvbvi Amnvq
wkï‡`i cvPvi K‡i‡Q|
1998Bs mv‡ji wW‡m¤^i gv‡mi wØZxq mßv‡ni †kl fv‡M gvwK©b
hy³iv‡óªi G‡jbq A½iv‡R¨i Wxb MÖxbevM© bvgK GKRb Avš—R©vwZK mš¿vmx I
wkï cvPviKvix `‡ji †bZv I Zvi Aci wZbRb m½x wb‡q Beªvnxgcyi
GwZgLvbvq mvZw`b Ae¯’vb K‡i‡Q| 1bs Avmvgx d‡qRx D³ P‡µi †bZv
Av‡gwiKvb Bû`x Wxb MÖxbevM© Gi bvg †i‡L‡Q `xb gyn¤§` Ave`yj−vn| GB
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¯^ivóªgš¿xi `ßi I weÁ wm.Gg.Gg †Kv‡U© gvgjv `v‡qi Kiv n‡q‡Q| Zvs06.01.1999Bs| Beªvnxgcy‡ii ¯^‡NvwlZ cxiÑ whwb g`, MuvRvq Avm³ I
AmvgvwRK Kv‡R me©`v wjß _v‡Kb| whwb bvgvR-†ivRvi avi av‡ib bv| †mB
d‡qRx gyn¤§`x Avngv` Dj−vn‡K bK‡ji `v‡q ewn®K…Z Kiv n‡jI Ae‡k‡l
¯’vbxq cÖkvmb‡K Dr‡Kv‡Pi gva¨‡g ewn®‹vi Av‡`k cÖZ¨vnvi Kiv nq| Zv‡K
gv`ªvmv †evW© †_‡K 9wU wPwýZ Aciv‡ai Rb¨ †kvKR Kiv n‡q‡Q| †kvKR
†bvwUk ¯§viK bs- 38652/98 ZvwiL- 04.10.1998Bs| hv ¯’vbxq ˆ`wbK
cÖRveÜz cwÎKvq 10.06.1998Bs I 23.11.1998Bs Zvwi‡L ˆ`wbK wgj−vZ I
ˆ`wbK Lei cwÎKvq cÖKvwkZ n‡q‡Q|
`v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) Gi cÖavb Kvh©vjq HwZnvwmK AvwRgcyi †QvU
`vqiv kix‡d Aew¯’Z| nhiZ kvn& m~dx `v‡qgDj−vn (i) 6ô MwÏbkxb cxi
wQ‡jb| wZwb `v‡qgx Kg‡c−· evsjv‡`k Gi cÖwZôvZv †Pqvig¨vb| nhiZ kvn&
m~dx gyn¤§` b~i“j Avjg AvwRgcyi `vqiv kix‡di eZ©gvb mv¾v`vbkxb cxi,
ZË¡veavqK I cwiPvjK| cÖwZôvZv gnvcwiPvjK `v‡qgx Kg‡c−· evsjv‡`k
Ges RvwZms‡N wbhy³ †emiKvix ¯’vqx cÖwZwbwa| `v‡qgx Kg‡c−· evsjv‡`k
bvgK cÖwZôvbwU evsjv‡`k miKv‡ii wbeÜbK…Z I RvwZms‡Ni ¯^xK…wZcÖvß
Avš— R©vwZK L¨vwZm¤úbœ GKwU †mevg~jK cÖwZôvb| evsjv‡`‡ki GB cÖwZôv‡bi
mivmwi wbqš¿‡Y 7wU GwZgLvbv, kZvwaK wk¶v cÖwZôvb cwiPvwjZ n‡”Q|
Beªvnxgcyi m~dx AvRgZ Dj−vn GwZgLvbv, _vbv- bexbMi, †Rjv- we-evoxqv,
Zvi g‡a¨ Ab¨Zg cÖwZôvb| 1976 mv‡ji 31†k wW‡m¤^i nhiZ kvn& m~dx
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cÖwZôvb, GwZgLvbv, ¯‹yj-K‡jR, gv`ªvmv cÖwZôv jvf K‡i| Gi c~‡e© eo
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1981 mv‡ji 26†k GwcÖj nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn
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wZb mš—vb d‡qRx, Av‡bvqvi I mvbxmn nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi mv‡_ wba©vwiZ †gvnivbv w`‡q Bmjvgx kixqvn& Abyhvqx weevn †`b|
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gvgjv bs- 101, ZvwiL- 15.03.1982Bs| KzPµx mv‡jnv LvZzb Ms
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K‡i‡Qb Ges Rbve mvMi mvgm‡K m‡iRwg‡b cÖwZ‡e`b ˆZwi Kivi AvnŸvb
Rvbvb| ZvIwn`x b~i cwÎKvi wi‡cv‡U©i Dci wfwË K‡i miKvi bexbMi cywjk
Kg©KZ©vi Rbve Gd Avi †PŠayix I fvicÖvß Kg©KZ©v‡K e`wji Av‡`k w`‡q‡Qb|
¯^ivóª gš¿Yvj‡qi ¯§viK bs- 823, cywjk kvLv- 1, ZvwiL- 23.12.1998Bs
ZvQvov Avcbvi `߇ii ¯§viK bs- 2508, ZvwiL- 17.11.1998Bs I Aci
¯§viK bs- 2117, ZvwiL- 01.09.1998Bs Abyhvqx GwZgLvbv I gv`ªvmvi Rb¨
GKwU GWnK KwgwU MVb Ges ¯^‡NvwlZ c‡KU KwgwU evwZ‡ji Av‡`k I IqvK&d
m¤úwË D×v‡ii Rb¨ ag© gš¿Yvjq I mgvRKj¨vY gš¿Yvjq‡K wb‡`©k Rvwi
K‡i‡Qb| MZ 28.12.1998Bs ¯§viK bs- 795 Øviv ag© cÖwZgš¿x h_vwenxZ
e¨e¯’v MÖn‡Yi Rb¨ G wel‡q IqvK&d cÖkvmK‡K wb‡`©k w`‡q‡Qb| mgvR Kj¨vY
gš¿Yvjq I mgvR †mev wefv‡Mi gnvcwiPvj‡Ki D³ wel‡q cÖ‡qvRbxq e¨e¯’v
MÖn‡Yi wb‡`©k w`‡q‡Qb| hvi ¯§viK bs- 582, ZvwiL- 17.12.1998Bs|
m~dx b~i“j−vn IqvK&d G‡÷U Bwm bs- 10355 AvwRgcyi, XvKv- 1205-G `v‡qgx
Kg‡c−· evsjv‡`k (wWwmwe) Gi cÖavb Kvh©vjq I `v‡qgx ZwiKvi LvbKv †QvU
`vqiv kix‡d Aew¯’Z| Dc‡ivwj−wLZ IqvK&d G‡÷‡Ui me©‡kl †iKW©xq
gyZvIqvj−x wQ‡jb nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn|
wZwb `v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) Gi cÖwZôvZv †Pqvig¨vb Ges nhiZ
kvn& m~dx gyn¤§` byi“j Avjg `v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) Gi †KvdvDÛvi I cÖwZôvZv gnvcwiPvjK| `v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) Gi
†K›`ªxq cÖwZôvb Ges Gi kZvwaK GwZgLvbv, gv`ªvmv, ¯‹zj, K‡jR, kvnx
gmwR`mg~n cwiPvjbvi †¶‡Î c`vwaKvi e‡j gnvcwiPvjK A_ev Zvi cÖwZwbwa
miKvixfv‡e mfvcwZ wbhy³ _vK‡eb| D‡j−L¨ m~dx b~i“j−vn IqvK&d G‡÷U‡K
wN‡iB LvbKv‡q `v‡qgxqv cÖwZwôZ n‡qwQj| cieZ©x‡Z nhiZ kvn& m~dx
`v‡qgDj−vn ingvZzj−vwn AvjvBwn nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mnvqZvq
`v‡qgxqv LvbKv kixd‡K `v‡qgx Kg‡c−· evsjv‡`k RvwZms‡Ni Dc‡`óv gh©v`v
jvf K‡i‡Qb| kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn RxeÏkvq

Zvi GKgvÎ Kb¨v ˆmq`v †iv‡Kqv †eMg I Zvi ¯^vgx kvn& m~dx gyn¤§` b~i“j
Avjg‡K D³ IqvK&d G‡÷U Gi hyM¥ gyZvIqvj−x K‡i hvb| wKš‘ IqvK&d m¤úwË
†RviRei`w¯— `LjKvix hyM¥ gyZvIqvj−x †iv‡Kqv †eMg Zvi gvZv mv‡jnv LvZzb
Ges gvgvMYÑ (1) nvRx IdvDj nK L›`Kvi, (2) IqvjxDj nK L›`Kvi, (3)
Rbve mvbvDj nK L›`Kvi, (4) giûg †KdvDj nK L›`Kvi cÖgyL e¨w³M‡Yi
cÖ‡ivPbvq ¯^vgx nhiZ kvn& m~dx gyn¤§` b~i“j Avjg mv‡ne‡K gyZvIqvj−x c`
†_‡K Acmvi‡Yi Rb¨ IqvK&d cÖkvmK eive‡i GKwU gvgjv `v‡qi K‡ib| G‡Z
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg cvëv gvgjv `v‡qi K‡iwQ‡jb|
D³ gvgjvmg~n 16.11.1998Bs IqvK&d cÖkvmK eive‡i GK `iLv¯— e‡j
Rbve AvjnvR¡ gyn¤§` Avjx nvq`vi mv‡n‡ei ga¨¯’Zvq wb®úwË N‡U|
IqvK&d Aa¨v‡`‡ki 32(1) aviv †gvZv‡eK IqvK&d cÖkvmK AvRnvi“j Bmjvg
ïbvwbi gva¨‡g gvgjv `ywUi AviwRmn Ab¨vb¨ KvMRcÎ bw_RvZ K‡i‡Qb| MZ
22.12.1998Bs ˆmq`v †iv‡Kqv †eMg‡K cÖ‡ivwPZ K‡i Zvi D³ gvgvMY Ges
gvZv mv‡jnv LvZzb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K gyZvIqvj−x c` †_‡K
Acmvi‡Yi Rb¨ lohš¿ K‡i IqvK&d cÖkvm‡Ki mgx‡c cybivq gvgjv `v‡qi
K‡ib| eZ©gv‡b hv Z`š—vaxb i‡q‡Q| GLv‡b we‡klfv‡e j¶Yxq †h, KzPµx
mv‡jnv LvZzb weMZ 52 eQi a‡i kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn
AvjvBwn‡K bvbvfv‡e AZ¨vPvi, wbh©vZb K‡i‡Qb|
GKB avivq wZwb kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn Gi Ava¨vwZ¥K
¯’jvwfwl³ cÖavb Lwjdv I mv¾v`vbkxb cxi Ges `vqiv kix‡di ZË¡veavqK
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K Ac`¯’ Kivi Rb¨ MZ
19.07.1998Bs Zvwi‡L bexbMi _vbv mv‡K©‡ji KzL¨vZ G.Gm.wc Rbve Gd
Avi †PŠayixi wbKU Dcw¯’Z n‡q GKwU fyqv, ev‡bvqvU I wg_¨v D‡Ïk¨cÖ‡Yvw`Z
Revbe›`x cÖ`vb K‡i‡Qb| IqvwKdnvj gnj I kvn& m~dx gyn¤§` b~i“j Avjg
mv‡ne `„pZvi mv‡_ mv‡jnv LvZz‡bi GB lohš¿g~jK Revbe›`xi cwÖ Zev`
K‡i‡Qb| Zvici kvn& m~dx gyn¤§` b~i“j Avjg mv‡ne `v‡qgx Kg‡c−·
evsjv‡`‡ki AvBb Dc‡`óv evsjv‡`k mycxÖ g †Kv‡U©i AvBbRxex Rbve Avey eKi
wmwÏK mv‡jnv LvZz‡bi bexbMi mv‡K©‡ji G.Gm.wc GdAvi †PŠayixi Kv‡Q
†`Iqv Revbe›`x‡K P¨v‡jÄ K‡i GKwU wjM¨vj †bvwUk cÖ`vb K‡i‡Qb|
cÖZviK, †avKvevR, KzPµx fyqv ˆmq` mv‡jnv LvZzb GLbI GB †bvwU‡ki
Reve K‡ib bvB| Aciw`‡K mv‡jnv LvZzb I Zvi mv½cv½‡`i wei“‡× nhiZ
kvn& m~dx AvRgZ Dj−vn ingvZzj−vwn AvjvBwn Gi GwZgLvbvi QvÎ gyn¤§`
Gnmvbyj nvmbvBb †ejvj XvKv wm.Gg.Gg Av`vj‡Z 107/117 avivq GKwU

gvgjv `v‡qi K‡i‡Qb| gvgjv bs- 5002, Zvs 29.12.98Bs| Zvici KzPµx
mv‡jnv LvZzb GwZg I Amnvq †ejvj‡K gvgjv Zz‡j †bIqvi Rb¨ Ges
Rxe‡b †g‡i †djvi ûgwK w`‡j, †ejvj NUbvi we¯—vwiZ weeiY w`‡q
¯^ivóªgš¿xi wbKU Zvi Rxeb i¶vi Av‡e`b K‡i‡Qb|
Av‡e`‡b GwZg QvÎ †ejvj D‡j−L K‡i‡Qb †h, mv‡jnv LvZzb PwiÎnxbv I
GKRb Amr cÖK…wZi gwnjv| eZ©gv‡b wZwb ÔMWgv`viÕ wnmv‡e AmvgvwRK
Kvh©Kjv‡ci †bZ…Z¡ w`‡q Avm‡Qb| gvbbxq ¯^ivóªgš¿x (Wv‡qix bs-14311, Zvs
30.12.98Bs Abyhvqx) wW.Gg.wc Kwgkbvi‡K cÖ‡qvRbxq e¨e¯’v MÖn‡Yi Rb¨
Av‡`k Rvwi K‡i‡Qb| gvgjvi AviwRmg~‡ni we¯— vwiZ weeiY wePviKv‡h©i
myweav‡_© Av`vj‡Z h_vmg‡q †ck Kiv n‡e| GLv‡b AviI D‡j−L¨ †h, 1bs
Avmvgx d‡qRx gyn¤§`x Avngv` Dj−vni wei“‡× XvKv 5g mnKvix RR
Av`vj‡Z GKwU BbRvskb gvgjv i‡q‡Q| gvgjv bs- 453/98Bs| ZvQvov
wm.Gg.Gg Av`vj‡Z GKwU wcwUkb †KBm bs- 4106/97Bs `twet
107/114/117 Ges bvix I wkï cvPvi 12 aviv †gvZv‡eK GKwU gvgjv
wePvivaxb i‡q‡Q| gvgjv bs- 3644/97Bs|
ZvQvov `v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) Gi †K›`ªxq `߇ii
MYcÖRvZš¿x evsjv‡`k miKv‡ii mgvR‡mev Awa`߇ii AwWU wi‡cvU© ¯§viK bs390, Zvs 30.06.98Bs G mv‡jnv LvZzb I d‡qRx gyn¤§`x Avngv` Dj−vni mKj
AcK‡g©i cÖwZ‡e`b `vwLj Kiv n‡q‡Q| hv wePvi Kv‡h©i myweav‡_© h_vmg‡q
Av`vj‡Z †ck Kiv n‡e| D‡j−L¨ †h, Rbve Gg Gb Avj‡gi ¯¿x ˆmq`v †iv‡Kqv
Avjg MZ 4Vv b‡f¤^i 98Bs we.evoxqvq Rbve dqm‡ji †Kv‡U© nvwRi n‡q
`y¯‹…wZKvix I ¯’vbxq mš¿vmx‡`i Kej †_‡K Zuvi ¯^vgx Rbve m~dx Avj‡gi
wbivcËv I cÖwZôvb `ywU‡K i¶vi Rb¨ †Rjv cÖkvmK eive‡i GKwU
Av‡e`b K‡i‡Qb e‡j Rbve dqmj Rvwb‡q‡Qb|
wZwb AviI Rvwb‡q‡Qb †h, 1997Bs mv‡j `vwLj cix¶v PjvKvjxb D³ gv`ªvmv
cix¶v †K‡›`ª wZwb KZ©e¨iZ fvicÖvß g¨vwR‡÷ªU wQ‡jb| Beªvnxgcyi GwZgLvbv
†_‡K 1 wK‡jvwgUvi `~‡i GwZgLvbv wewìs Aew¯’Z| hv miKv‡ii 12 j¶ UvKv
e¨‡q cÖwZôv Ki‡jI †mLv‡b gv`ªvmvi Kvh©µg †bB| cix¶v †K‡›`ªi AvbyôvwbK
cix¶v GwZgLvbv QvÎvev‡m AbywôZ n‡q Avm‡Q| Avgvi wek¦vm Ki‡Z Kó nw”Qj
†h, gv`ªvmvi QvÎiv wk¶K‡`i mnvqZvq wKfv‡e bKj Ki‡Z cv‡i? ¯’vbxq
mš¿vmx‡`i Pv‡ci gy‡L †mLv‡b Avwg Avgvi `vwqZ¡ mwVKfv‡e cvjb Ki‡Z

cvwiwb| 1998Bs mv‡j `vwLj I Avwjg cix¶vq KZ©e¨iZ g¨vwR‡÷ªU Rbve
Aveyj nvmbvZ gyn¤§` ûgvqyb Kwei‡K Avwg †Mvc‡b Beªvnxgcyi cix¶v †K‡›`ªi
`yb©xwZ I ¯’vbxq mš¿vmx‡`I AcZrciZvi K_v Rvwb‡qwQ| hv wePvivaxb gvgjvi
Z`‡š—i LvwZ‡i cÖKvk Kiv nj bv| cieZ©x‡Z wePviKv‡h©i myweav‡_© weÁ
Av`vj‡Zi wbKU we¯—vwiZ †ck Kiv n‡e| Dc‡i ewY©Z mg¯— AvmvgxMY
`yb©xwZevR, wek¦vm f½Kvix, AvZ¥mvrKvix, A¯¿avix mš¿vmx|
d‡qRx gyn¤§`x Avngv` Dj−vn I Zvi m½x mg¯— Avmvgx‡`i wei“‡× mywbw`©ó
`Êwewa avivq Awfhy³ K‡i gv`ªvmv I GwZgLvbvi kZ kZ Qv‡Îi gvbweK I
mvgvwRK Rxe‡bi ¸i“Z¡ Abyaveb K‡i b¨vq wePv‡ii ¯^v‡_© AvmvgxM‡Yi wei“‡×
†MÖdZvix c‡ivqvbv Rvwi K‡i gv`ªvmv, GwZgLvbv, grm¨ cÖKí I kvn& m~dx
ˆmq` `v‡qgDj−vn ingvZzjv− wn AvjvBwn Gi gvRvi kix‡di i¶Yv‡e¶Y I
cÖwZôvb¸wji AvqK…Z A_© `v‡qgx Kg‡c−· evsjv‡`k KZ…©K cwiPvwjZ GwZgLvbv,
gvRvi kixd, gmwR`, gv`ªvmv I e¨emv cÖK‡íi c„_K c„_K GKvD‡›U Rgv K‡i
cÖwZôvbmg~‡n e¨qKi‡Yi cÖ‡qvRbxq Av‡`k Rvwi Ki‡Z Ges cÖwZôv‡bi
Aby‡gvw`Z MVbZš¿ Abyhvqx KwgwU MVb I cÖwZôvbm~‡ni mvwe©K wnmve-wbKvk
`v‡bi cÖ‡qvRbxq Av‡`k Rvwi Ki‡Z m`vkq miKv‡ii wbKU mwebq cÖv_©bv
ZvQvov kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn Gi ¯¿x ˆmq`v
mv‡jnv LvZz‡bi †`vmi †bvgvb †PŠayix, b~i“j Bmjvg, gvRnvi“j nK, †LvKb,
ˆmq` b~i“j−vn, Gg.wc Avãyj jwZd Ges cywjk Kg©KZ©v Gd.Avi †PŠayix
mv‡jnv LvZz‡bi †evb Zv‡niv †PŠayix I fvB †mdvDj nK L›`Kvi, IqvwjDj
nK L›`Kvi, IdvDj nK L›`Kvi, Avn¤§` gÄyi, myRb L›`Kvi G‡`i
AbwaKvi PP©v I d‡qRx gyn¤§`x Avngv` Dj−vn Ges Zvi mv½cv½‡`i mwnZ
†hvMmvRk K‡i fwel¨‡Z hv‡Z Avi †Kvb lohš¿ GwZgLvbv I gv`ªvmv wb‡q
Ki‡Z bv cv‡I Ges d‡qRx gyn¤§`x Avngv` Dj−vni cxi e¨emvi Aš—iv‡j MÖv‡gi
mij gvby‡li Dci hv‡Z Puv`vevwR, SvoduzK I AmvgvwRK Kvh©Kjvc Ki‡Z bv
cv‡i †m e¨vcv‡i cÖ‡qvRbxq c`‡¶c MÖn‡Yi mwebq Aby‡iva iBj|
AZGe gvbbxq cÖavbgš¿xi wbKU webxZ cÖv_©bv GB †h, Dc‡ivwj−wLZ mg¯—
Avmvgx‡`i wei“‡× AvBbvbyM e¨e¯’v MÖnY Ges Beªvnxgcyi m~dx AvRgZ Dj−vn
GwZgLvbvi g~j †iwRt/wbe܇Yi bw_wU †Rjv mgvR‡mev Awa`ßi KvRxcvov
we.evoxqv †_‡K D×vi K‡i Ges Beªvnxgcyi m~dx AvRgZ Dj−vn wmwbqi gv`ªvmvi

mswk−ó bw_cÎmg~n wk¶gš¿Yvj‡qi kvLv-16, †K›`ª- 1-1- 1997, Zvs- 0601-96Bs bw_ bs 497, Zvs- 16.06.98Bs bw_ bs- 15, Zvs- 30.11.97Bs
†K›`ª| gv`ªvmv wk¶v †ev‡W©i K‡›Uªvjv‡ii wbKU iw¶Z bw_ bs- 1094, bw_
bs- 23, Zvs 03.09.91Bs I cÎ bs- 22, Zvs- 28.01.96Bs gv`ªvmv wk¶v
†ev‡W©i ¯§viK bs- wW720, †K›`ª †Rjv cÖkvmK we.evoxqv Gi wbKU iw¶Z
Beªvnxgcy‡ii wmwbqi gv`ªvmv bw_ bs- 13/5/95/162/5, Zvs 30.05.95Bs
D×vi K‡i Awfhy³‡`i wei“‡× cÖkvmwbK e¨e¯’v MÖnY Kivi Av‡e`b iBj| †m
g‡Z, mswk−ó KZ©„c¶ mKj Awfhy³‡`i wei“‡× jvjevM _vbvq GKB gvgjv i“Ry
K‡i| jvjevM _vbv gvgjv bs-48, Zvs 2000Bs mvj| wmAvBwWi AwZwi³
cywjk mycvi Rbve Avwgbyj Bmjvg 18 Rb‡K Awfhy³ K‡i GKwU gvgjv `v‡qi
K‡i| hv eZ©gv‡b †Rjv `vqiv RR XvKv Gi Aax‡b wePvivaxb i‡q‡Q| `vqiv
RR Av`vjZ †dŠR`vix Avwcj bs 419/04, †gvZv‡eK mKj Avmvgx‡`i‡K
XvKv gyL¨ RywWwmqvj g¨vwR‡÷ªU `dZ‡i Dcw¯’Z nIqvi Rb¨ Zv‡`i wei“‡×
AvbxZ Awf‡hvMmg~n AvbyôvwbK wePv‡ii Rb¨ wb‡`©k cÖ`vb K‡ib| wb‡`©‡ki
ZvwiL 29 b‡f¤^i 2007Bs|
IqvKd cÖkvm‡Ki Kvh©vjq 4bs wbD B¯‹vUb †iv‡W Aew¯’Z m~dx b~i“j−vn IqvKd
G‡÷U, Bwm bs- 10355 Gi bw_mg~n Ges ag© gš¿Yvj‡qi bw_ bs- ag©
ms¯’vcb kvLv 7-31/96 Zvs 25.03.98Bs Ges `ywU cÖwZôv‡bi Aa¨‡¶i `߇i
iw¶Z mKj bw_cÎ wmR K‡i AvbyôvwbK Z`š— Ki‡j Awf‡hv‡M Dwj−wLZ mKj
inm¨ D˜NvUb mnR n‡e| GRb¨ ¯^ivóª gš¿Yvj‡qi gva¨‡g AvB.wR.wc‡K D³ `ywU
cÖwZôv‡bi mKj AwfhvMmg~n wm.AvB.wWÕi GKRb EaŸ©Zb Kg©KZ©vi gva¨‡g
Z`š— Kivi Rb¨ wb‡`©k †`Iqv †nvK|

Beªvnxgcyi cÖK‡íi Avmvgx‡`i bv‡gi ZvwjKv
1| d‡qRx gyn¤§`x Avnv¤§` Dj−vn, wcZv-Gidvb DwÏb, 523/1, bqv‡Uvjv,
kvn mv‡ne evox, eo gMevRvi, _vbv-igbv, †Rjv-XvKv| eZ©gv‡b mvsBeªvnxgcyi, GwZgLvbv, _vbv-bexbMi, †Rjv-we.evoxqv|
2| Gbvgyj nK KzZzex, wcZv-gyn¤§` Bwjqvm, mvs- wUqviv, †cv- weUNi, _vbvbexbMi, †Rjv-we.evoxqv|
3| gywbi Avngv`, wcZv-g„Z wgbœZ Avjx, mvs- mvZevoxqv, _vbv-Pv›`bvBk,
†Rjv- PÆMÖvg|
4| b~i“j Bmjvg, wcZv- g„Z Avãyj AvwRR, mvs- Beªvnxgcyi, _vbv- bexbMi,
†Rjv- we.evoxqv|
5| †bvgvb †PŠayix, wcZv-g„Z Imgvb †PŠayix, mvs- Beªvnxgcyi, _vbv- bexbMi,

†Rjv- we.evoxqv|
6| Wvt Kwei DwÏb Avngv`, wcZv-g„Z gni Avjx, mv‡eK †m‡µUvix,
Beªvnxgcyi GwZgLvbv, mvs- Beªvnxgcyi, _vbv- bexbMi, †Rjv-we.evoxqv|
7| gÄyi“j nK L›`Kvi, wcZv- nvRx IdvDj nK L›`Kvi, mvs- 42/3,
AvwRgcyi †ivW, _vbv-jvjevM, XvKv-1205 eZ©gv‡b GwZgLvbv|
9| gvRnvi“j nK †LvKb, wcZv- Avãyj jwZd, mvs- Beªvnxgcyi, _vbvbexbMi, †Rjv-we.evoxqv|
10| KvRx Avãyj nvbœvb, wcZv-KvRx Avt mvgv`, mvs- g‡nkcyi, †cv- weUNi,
bexbMi, we.evoxqv|
11| wbqvgZ Dj−vn, wcZv-g„Z bv‡qe Avjx, mvs- Beªvnxgcyi, _vbv- bexbMi,
†Rjv- we.evoxqv|
12| gyn¤§` gy³vi Avngv`, wcZv g„Z gvneye Avngv`, mvs-mvZevwoqv,
_vbv- P›`bvBk|

Beªvnxgcyi cÖK‡íi ¯^v¶x‡`i bv‡gi ZvwjKv

1| ggZvR DwÏb Avngv`, wcZv- Rbve `wjj DwÏb Avngv`, †m‡µUvix
`v‡qgx Kg‡c−·, mvs- 42/2 AvwRgcyi †ivW, _vbv-jvjevM, †Rjv-XvKv 1205|
2| nvRx gyn¤§` bvwmi DwÏb kvn, wcZv-g„Z nvRx gyn¤§` †ejvj DwÏb, mvs35, AvwRgcyi †ivW, _vbv- jvjevM, †Rjv-XvKv 1205|
3| Rbve dRjyi ingvb Lvb, wcZv-g„Z Iqv‡R` Lvb, Dc‡`óv `v‡qgx
Kg‡c−· evsjv‡`k, 42/2, AvwRgcyi †ivW, _vbv-jvjevM, wRjv-XvKv 1205|
4| nvRx `vbv wgTv, wcZv-g„Z ûmvBb Avjx, Dc‡`óvÑBeªvnxgcyi GwZgLvbv,
mvs- Beªvnxgcyi, _vbv- bexbMi, †Rjv-we.evoxqv|
5| `xcK †PŠayix (evàx), evZ©v m¤úv`K, ˆ`wbK cÖRveÜz, mvs- 053, wbD
†gŠovBj,_vbv+wRjv- we.evoxqv|
6|b~i“j nK †PŠayix (†m›Uz), wcZv-g„Z Iwn`yj−vn †PŠayix, mvs- Beªvnxgcyi,
_vbv- bexbMi, †Rjv-we.evoxqv|
7|†nwKg nvRx kvnRvnvb, wcZv-g„Z Avt Rwjj, fvicÖvß †nwKg `v‡qgx
`vIqvLvbv, 42/2, AvwRgcyi †ivW, _vbv-jvjevM, †Rjv-XvKv 1205|
8|nvRx kvn& m~dx gyn¤§` ûmvBb Avjx, LZxe- `v‡qgxqv kvnx Rv‡g gmwR`,
42/2, AvwRgcyi †ivW, _vbv-jvjevM, †Rjv-XvKv 1205|
9|gyn¤§` Ave`yj KzÏym, wcZv-g„Z Avt Mwb, Lv‡`g- AvwRgcyi †QvU `vqiv
kixd, 42/2, AvwRgcyi †ivW, _vbv-jvjevM, †Rjv-XvKv 1205|
10| gyn¤§` †`‡jvqvi ûmvBb, wcZv- gyn¤§` IqvR DwÏb nvIjv`vi, 42/2,
AvwRgcyi †ivW, _vbv-jvjevM, †Rjv-XvKv 1205|

Beªvnxgcyi cÖK‡íi AbymÜvbKv‡j mv¶x‡`i bv‡gi ZvwjKv:

1| Rbve kvn m~dx Wvt gyn¤§` Rvnv½xi Avjg, wcZv- nvRx Avãyi iwk`,
†Pqvig¨vb, `v‡qgx Kg‡c−· evsjv‡`k, 42/2, AvwRgcyi †ivW, _vbv-jvjevM,
†Rjv-XvKv 1205|
2| nhiZ kvn m~dx gyn¤§` b~i“j Avjg, wcZv-g„Z wmivRyj Bmjvg,
gnvcwiPvjK, `v‡qgx Kg‡c−· evsjv‡`k, 42/2, AvwRgcyi †ivW, _vbv-jvjevM,
†Rjv-XvKv 1205|
3| wg‡mm mv‡jnv LvZzb, ¯^vgx-kvn& m~dx ˆmq` `v‡qgDj−vn (i), mvs-H
4| wg‡mm †iv‡Kqv Avjg, ¯^vgx- Rbve Gg.Gb. Avjg, mvs-H
5| MvRx kvn& m~dx gyn¤§` ûmvBb Avjx, wcZv- g„Z bv‡qe Avjx cÖavb, mvs-H
6| Rbve Avey Avngv`, wcZv-g„Z gywÝ Rwgi DwÏb, mvs- wgRwgwR, _vbv
wmw×iMÄ, †Rjv- bvivqYMÄ|
7| †nwKg nvRx gyn¤§` kvnRvnvb, wcZv- g„Z gyn¤§` Avãyj gwR`, mvs- 63
KuvVvj evMvb, _vbv- avbgwÛ, wW.Gg.wc, XvKv|
8| gyn¤§` ggZvR DwÏb Avngv`, mvs- 42/2, AvwRgcyi †ivW, †QvU `vqiv
kixd, wW.Gg.wc, XvKv|
nvRx gyn¤§` bvwmi DwÏb kvn, wcZv-g„Z nvRx gyn¤§` †ejvj DwÏb
kvn, mvs-H|
Rbve jvj wgqv L›`Kvi, wcZv-g„Z BmgvCj L›`Kvi|
Rbve gyn¤§` `y`y wgqv, wcZv-g„Z i“¯—g Avjx|
Avt gv‡jK, wcZv-g„Z gywÝ nvmvb Avjx, mvs- Beªvnxgcyi, _vbvbexbMi, wRjv- we,evoxqv|
nv‡dR gyn¤§` kvnRvnvb, wcZv-g„Z Ave`yj gwR`, mvsPvwcZjv, _vbv- gyiv`bMi, wRjv-Kzwgj−v|
Avãyj Mdzi Lvb, wcZv-g„Z Avt QvËvi Lvb, mvs- KzovLvj,
†Pqvig¨vb- fvsiv BDwbqb cwil` bs-7, gyiv`bMi, wRjv-Kzwgj−v Dwj−wLZ
e¨w³MY‡K wRÁvmvev` Kwi|
GjvKvi †Mvcb Z_¨vbymÜvbx wbhy³ K‡i cÖKv‡k¨ Ges GjvKvi †Mvcb Z_¨vejx
msMÖn Kwi| GRvnv‡i ewb©Z weev`xM‡Yi wei“‡× Ges msµv‡š— AvbxZ
Awf‡hvMmg~n mZ¨ e‡j cÖgvY cvB| Awf‡hvMKvix EaŸ©Zb cywjk KZ…©c¶
†hgbÑ Z`vbxš—b G.Gm.wc mv‡K©j, Gm.wc eªvþYevoxqv, AwZt Gm.wc.
eªvþYevoxqv, wW.wm eªvþYevoxqv, Gg.wc Avãyj jwZ‡di wei“‡× Awf‡hvM Avbqb
K‡i‡Qb| hv Z`yaŸ© c`gh©v`vi Awdmvi KZ…©c‡¶i AbymÜvbvaxb i‡q‡Q|
AbymÜvbKvix AwdmviMY cÖwZ‡e`b `vwLj Ki‡eb|

AbymÜvbKv‡j cÖZxqgvb nq †h, jvjevM _vbvaxb †QvU `vqiv kixd `v‡qgx
Kg‡c−· Gi eZ©gvb gnvcwiPvjK Rbve gyn¤§` b~i“j Avjg GKRb Avš—
R©vwZK L¨vwZ m¤úbœ e¨w³Z¡|
`v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) GKwU cwiPvjbv †evW© KZ…©K cwiPvwjZ|
GB cwiPvjbv KwgwU IqvK&d cÖkvmK Ges mgvRKj¨vY Awa`ßi KZ…©K
¯^xK…Z| Awfhy³ e¨w³‡`i †Kvb ¯^xK…Z cwiPvjbv †evW© †bB| Zviv
Rei`LjKvix| gnvcwiPvjK m~dx Rbve gyn¤§` b~i“j Avjg mv‡ne Avš—R©vwZK
L¨vwZm¤úbœ RvwZms‡Ni kvwš—i `~Z †LZvecÖvß| `iLv¯—v‡š— ewY©Z m¤úwË kvn& m~dx
ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn Gi gvRvi kixd, Beªvnxgcyi, GwZgLvbv,
gv`ªvmv, AZ¨vaywbK grm¨ cÖKí, K…wl cÖKí BZ¨vw` mgy`q m¤úwË IqvK&d Kiv|
IqvK&d Kiv m¤úwËi mgy`q `wjjcÎvw` `v‡qgx Kg‡c−· Gi KZ…©c‡¶i wbKU
i‡q‡Q| IqvK&dK„Z m¤úwËi cwiPvjK gÛj IqvK&d Kiv m¤úwËi Avq-e¨q
BZ¨vw`i wnmve MÖnY, eÈb K‡i _vK‡eb GUvB AvBbvbyM weavb| G‡¶‡Î jvjevM
_vbvaxb †QvU `vqiv kixd- G D³ `v‡qgx Kg‡c−· evsjv‡`k Gi m`i `ßi
Aew¯’Z| GB m`i `ßi †_‡KB `v‡qgx Kg‡c−· Gi Aaxb mgy`q m¤úwËi
cwiPvjbv wbqš¿Y Avq-e¨‡qi wnmve I w`K-wb‡`©kbvq cwiPvwjZ n‡e| Awfhy³iv
mgvR Kj¨vY Awa`߇ii †iKW© bó K‡i eZ©gv‡b KZ…©c¶‡K A¯^xKvi Kivi e¨_©
†Póvq wjß i‡q‡Q|
XvKvi evwn‡i Aew¯’Z Ab¨vb¨ m¤úwËi AvÂwjK cwiPvjKMY mvwe©K Avq-e¨v‡qi
wnmve h_vh_fv‡e i¶Yv‡e¶Yc~e©K Zv `v‡qgx Kg‡c−· evsjv‡`k Gi m`i `߇i
mgš^q mvab Ki‡eb| wKš‘ eªvþYevoxqv †Rjvi bexbMi _vbvaxb `v‡qgx Kg‡c−·
evsjv‡`k Gi cÖKí m~dx AvRgZDj−vn wmwbqi gv`ªvmv, GwZgLvbv, gmwR`,
grm¨ cÖKí I nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn Gi
gvRvi kixd cÖK‡í wbhy³ KZ…©c¶ `v‡qgx Kg‡c−· evsjv‡`k Gi wbqgbxwZi
†Kvb avi av‡i bv| Zviv wb‡R‡`i gbMov bxwZ‡Z P‡jb| miKvix LvZvq AwaK
QvÎ msL¨v †`wL‡q AwaK Aby`vb MÖnY K‡i Zv ZQi“c K‡i‡Qb| wb‡Riv gbMov
KwgwU K‡i ¯^M©ivR¨ Kv‡qg K‡i‡Qb| miKvi KZ…©K Aby‡gvw`Z AvBbvbyM `v‡qgx
K‡gc−· evsjv‡`k Gi †K›`ªxq KwgwUi mv‡_ Zviv †Kvb cÖKvi m¤úK© iv‡L bv|
Aciw`‡K `v‡qgx Kg‡c−· Gi gnvcwiPvjK eZ©gvb KwgwUi wei“‡× AvbxZ
Awf‡hvMmg~n EaŸ©Zb AwdmviMY D³ cÖwZôv‡b Aew¯’Z eZ©gvb KwgwUI P~ovš—
ZvI Zviv AvBbvbyMfv‡e cÖgvY Ki‡Z cv‡iwb| cÖKviv‡š— D³ cÖwZôvbwU
jvjevM _vbvaxb †QvU `vqiv kix‡di m`I `ßi¯’ `v‡qgx Kg‡c−· evsjv‡`k

Gi Aaxb Zv ¯^xKvi K‡i‡Qb| Z‡e eZ©gvb gnvcwiPvjKmn Ab¨vb¨
Kg©KZ©vM‡Yi mv‡_ gZwe‡iva i‡q‡Q e‡j Rvbvb|
Ab¨vb¨ Awf‡hvMmg~n AbymÜvbKv‡j †mLv‡b `iLv‡¯— ewY©Z 1bs weev`x
d‡qRx gyn¤§`x Avngv` Dj−vn wb‡R cix¶v bv w`‡q Ab¨‡K w`‡q cix¶vi LvZvq
wjwL‡q cvm K‡i †hvM¨Zvi mb` MÖnY Kivi welqwU mZ¨ e‡j cÖZxqgvb n‡q‡Q|
Zvi fvB Av‡bvqvi Dj−vnI Abyiƒc `y®‹g© K‡i‡Q e‡j cÖgvY cvIqv †M‡Q| ïay ZvB
bq, D³ gv`ªvmv KwgwUmn Ab¨vb¨ KZ…©c¶ fyqv mvwU©wd‡KU Bmy¨ Kivi gZ Rvj
RvwjqvwZ K‡i †eov‡”Q e‡j cÖgvY cvIqv †M‡Q| gv`ªvmv wk¶v‡ev‡W©i mv‡_
†hvMv‡hvM K‡i mZ¨Zv Rvbv †M‡Q| D³ gv`ªvmvi weÁvb wefvM bv _vKv m‡Ë¡I
weÁvb wefv‡M cix¶v w`‡q‡Q e‡j †`Lvb n‡q‡Q| AbymÜvbKv‡j `iLv¯—Kvixi
AvbxZ Awf‡hvMmg~n mZ¨ e‡j cÖgvwYZ n‡q‡Q, weavq Awfhy³ e¨w³MY Ges
`iLv‡¯—i D‡j−L¨ ewnf©~Z e¨w³MZ mgy`q Aciva mivmwi msMV‡bi Rb¨
cÖZ¨¶fv‡e `vqx|
`v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) Gi gnvcwiPvj‡Ki wei“‡×I GKvwaK wg_¨v
I fyqv Awf‡hvM AvbxZ n‡q‡Q, hv D”P Av`vjZ KZ©„K LvwiR n‡q hvq| ZvI
_vbv ch©v‡q †_‡K ïi“ K‡i weÁ Av`vjZ ch©vq ch©š— Z`š— AbymÜvb wePviKvh©
Kvh©vaxb Av‡Q Ges AwaKvsk LvwiR n‡q †M‡Q| gvgjv i“Ry K‡i Z`š—Kv‡j
Av‡iv Z_¨ I Avmvgxi mÜvb cvIqv †h‡Z cv‡i| AbymÜvbKv‡j Avwg Awfhy³
(1) d‡qRx gyn¤§`x Avngv` Dj−vn, (2) Gbvgyj nK, (3) gywbi Avn‡g`, (4)
gy¯—dv †PŠayix, (5) Wvt Kwei Avngv`, (6) gÄyi“j nK, (7) Avnvgv`yj nK ( 8)
gvRnvi“j nK †LvKb, (6) KvRx Avãyj nvbœvb, (10) wbqvgZ Dj−vn Ges Ab¨vb¨
mevB‡K wRÁvmvev` K‡iwQ| wewkó e¨w³eM©‡K wRÁvmvev` K‡iwQ| cÖKvk¨ I
†Mvcb Z_¨ AbymÜvb K‡iwQ| Awfhy³ e¨w³MY Awf‡hvMmg~n cÖ_gZÑ †QvU
`vqiv kixd A½‡bB msMVb Ges m~ÎcvZ K‡i‡Qb|
GiB we¯—vi Beªvnxgcyi Kg‡c−· m¤cÖmvwiZ K‡i Awf‡hvMvejxi cwic~Y©Zv
NwU‡q‡Qb| Dfq ¯’v‡b Rvj `wjj cÖ¯‘Z K‡i Kg‡c−· Gi A_© AvZ¥mvr,
IqvK&d Kiv m¤úwË Rei`Lj Ges wb‡R‡`i A‰ea AwaKvi cÖwZôvi Rb¨ m¤ú`
webó K‡i Avm‡Qb| Beªvnxgcyi †K‡›`ª cix¶v bv w`‡q gv`ªvmv †evW© †_‡K
mvwU©wd‡KU MÖnY Kivi Awf‡hvM mZ¨ e‡j cÖZxqgvb n‡q‡Q| jvjevM I
bexbMi _vbvq gvgjv `v‡qi K‡i ¯’vbxq Awdmvi Øviv e¨vcK Z`š— Ki‡j AviI
Z_¨ my¯úófv‡e cwiùzwUZ nIqvi m¤¢vebv we`¨gvb| Awfhy³ e¨w³MY AvBbvbyM
cš’vq mgm¨v mgvav‡bi †Póv bv K‡i `v‡qgx Kg‡c−‡·i m¤úwË Rei`L‡j †i‡L
Ab¨vqfv‡e jvfevb n‡”Q e‡j mv¶x cÖgv‡Y cÖKvk¨ I †Mvcb Z_¨vbymÜv‡b

Ges `wjjcÎvw` cix¶v-wbix¶vq my¯úófv‡e cÖgvwYZ n‡q‡Q|
GgZve¯’vq Awfhy³ e¨w³M‡Yi wei“‡× `Êwewa AvB‡bi 419/420/ 467/ 468/
471/ 406/ 408/409/448/447 avivq Awf‡hvM¸‡jv mZ¨ e‡j cÖgvwYZ
n‡q‡Q| Beªvnxgcyi cÖKí m¤ú‡K© gZvgZ wb‡P D‡j−L Kiv nj :
mgy`q Awfhy³ e¨w³M‡Yi wei“‡× wW.Gg.wc XvKvi jvjevM _vbvq Ges
eªvþYevoxqv †Rjvi bexbMi _vbvq Dc‡iv³ avivq gvgjv i“Ry Kivi
Rb¨ ev`x‡K GRvnvi `v‡qi Kivi civgk© †`Iqv †h‡Z cv‡i e‡j mwebq wb‡e`b
Kiv †Mj|

gyn¤§` Aveyj Kvjvg AvRv` cywjk cwi`k©K I n¯—wjwc we‡klÁ fvicªvß Kg©KZ©v
n¯—wjwc kvLv wm.AvB.wW, evsjv‡`k, XvKv|
AwZwi³ gnv-cywjk cwi`k©‡Ki Kvh©¨vjq, wm.AvB.wW, evsjv‡`k, XvKv|

cÖ_g LÛ
mv¶xi ¯§viKwjwc

m~Î t
jvjevM _vbvi gvgjv bs- 54, ZvwiL 30.09.1997 aviv
420/419/406/506/467/ 468/448/471 evt `t we
ev`x : AvjnvR¡ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg, wcZv- g„Z †gvt
wmivRyj nK, mvs- 42/2, AvwRgcyi †ivW, †QvU `vqiv kixd, _vbv- jvjevM,
wWGgwc, XvKv|
GRvnvi Aš—fy©³ Avmvgx : (1) gxi IdvDj nK L›`Kvi, (2) gxi
mvbvDj nK L›`Kvi, (3) gxi IqvwjDj nK L›`Kvi, (4) gxi †KdvDj nK
L›`Kvi, me© wcZv- gxi Avn¤§` †nv‡mb, mvs- 42/3 AvwRgcyi †ivW,
_vbvÑjvjevM, wW.Gg.wc XvKv, (5) †gvmv¤§r mv‡jnv LvZzb, ¯^vgx- g„Z ˆmq`
`v‡qgDj−vn (i), mvs- 42/2 AvwRgcyi †ivW, †QvU `vqiv kixd, _vbvÑjvjevM,
wW.Gg.wc, XvKv|
†h mKj Avmvgxi wei“‡× Awf‡hvM cÖv_wgKfv‡e cÖgvwYZ : (1)
IdvDj nK L›`Kvi, (2) gxi mvbvDj nK L›`Kvi, (3) IqvwjDj nK
L›`Kvi, me© wcZv- g„Z gxi Avnv¤§` †nv‡mb L›`Kvi Ges (4) mv‡jnv LvZzb,
¯^vgx- g„Z ˆmq` `v‡qgDj−vn (i), me© mvs- 42/3 AvwRgcyi †ivW,

_vbvÑjvjevM, wW.Gg.wc, XvKv| (5) d‡qRx †gvnv¤§`x Avn¤§` Dj−vn, wcZvGidvb DwÏb, mvs- 42/2 AvwRgcyi, _vbv- jvjevM wW.Gg.wc, XvKv Ges
Beªvnxgcyi GwZgLvbv, _vbv- bexbMi, †Rjv- we-evoxqv, (6) Avngy`yj nK
L›`Kvi, wcZv- nvRx IdvDj nK L›`Kvi, mvs- 42/3, AvwRgcyi †ivW, _vbvjvjevM wW.Gg.wc, XvKv Ges Beªvnxgcyi GwZgLvbv bexbMi, †Rjv- we-evoxqv,
(7) gÄyi“j nK L›`Kvi, wcZv- nvRx IdvDj nK L›`Kvi, mvs- 42/3
AvwRgcyi, _vbv- jvjevM, wW.Gg.wc, XvKv Ges Beªvwngcyi GwZgLvbv, _vbvÑ
bexbMi, †Rjv- we-evoxqv, (8) †bqvgZDj−vn, wcZv- g„Z bv‡qe Avjx mvs,
Beªvnxgcyi GwZgLvbv, _vbv- bexbMi, †Rjv- we-evoxqv eZ©gv‡b 42/2 AvwRgcyi,
_vbv- jvjevM, wW.Gg.wc XvKv, (9) Av‡bvqvi Dj−vn, wcZv- Gidvb DwÏb, mvs42/2, AvwRgcyi, _vbv- jvjevM, wW.Gg.wc XvKv Ges Beªvnxgcyi GwZgLvbv,
_vbvÑbexbMi, †Rjv- we-evoxqv, (10) gxi †KdvDj nK L›`Kvi, wcZvAvn¤§` †nv‡mb L›`Kvi, mvs- 42/3 AvwRgcyi, _vbv- jvjevM, wW.Gg.wc,
XvKv| D‡j−L¨ 10bs Avmvgx gxi †KdvDj nK L›`Kvi BwZg‡a¨ gviv wM‡q‡Q|
†MÖdZviK…Z Avmvgx hvnv‡`i wei“‡× Awf‡hvM cÖgvwYZ : GRvnv‡i
ewY©Z mKj AvmvgxB weÁ Av`vjZ nB‡Z Rvwg‡b gyw³ jvf Kwiqv‡Q|
5| †MÖdZviK…Z Avmvgx hvnv‡`i wei“‡× Awf‡hvM cÖgvwYZ nq bvB : †Kvb
Avmvgx‡K †MÖdZvi Kiv nq bvB|
6| Z`š—Kvix Awdmv‡ii bvg (1) GmAvB bvwmi DwÏb, jvjevM _vbv, wW.Gg.wc,
XvKv, (2) Gm.AvB. †gvbv‡qg Lvb, jvjevM _vbv, wW.Gg.wc, XvKv (3)
Gm.AvB ivwKe Lvb, jvjevM _vbv, wW.Gg.wc XvKv, (4) Gm.AvB. gvmy` Lvb,
jvjevM _vbv, wW.Gg.wc, XvKv, (5) cywjk cwi`k©K Rbve Aveyj Kvjvg AvRv`,
fvicÖvß Kg©KZ©v n¯—wjwc kvLv, wm.AvB.wW. evsjv‡`k, XvKv|
GRvnv‡ii mvivsk : ev`x AvjnvR¡ nhiZ kvn& m~dx gyn¤§` b~i“j
Avjg, wcs g„Z †gvt wmivRyj Bmjvg, gyZvIqvj−x †QvU `vqiv kixd, 42/2
AvwRgcyi, _vbv- jvjevM, wW.Gg.wc, XvKv| GB g‡g© weÁ wm.Gg.Gg. †KvU©
wW.Gg.wc, XvKv eivei GB GRvnvi K‡ib †h, weev`x (1) gxi IdvDj nK
L›`Kvi, (2) gxi mvbvDj nK L›`Kvi, (3) gxi IqvjxDj nK L›`Kvi, (4)
gxi †KdvDj nK L›`Kvi me© wcs- g„Z gxi Avnv¤§` †nv‡mb L›`Kvi, (5)
†gvQv¤§r mv‡jnv LvZzb, ¯^vgx- g„Z ˆmq` `v‡qgDj−vn (i), mvs-42/3
AvwRgcyi, _vbv- jvjevM, wW.Gg.wc, XvKv Ges Zv‡`i mn‡hvMx Ab¨vb¨
AvmvgxMY ci¯úi †hvMmvR‡m fyqv cwiP‡q Rvj RvwjqvwZi gva¨‡g †QvU `vqiv
kix‡di IqvK&dK…Z m¤úwË Rei`Ljc~e©K †fvM `Lj Kwiqv Avwm‡Z‡Q Ges
AviI m¤úwË Rei`Lj, †fvM `Lj Kivi †Póvq wjß Av‡Q| Zvnviv VK,
cÖZviK, ciab AvZ¥mvrKvix Ges fyqv cwiP‡q miKv‡ii IqvK&dK…Z m¤úwËi

ˆea KZ©„c¶‡K A¯^xKvi Kwiqv D³iƒc †eAvBbx-Kvh©Kjvc cwiPvjbv Kwiqv
Avwm‡Z‡Q| ev`x nhiZ kvn& m~dx gyn¤§` b~i“j Avjg evsjv‡`k IqvK&d
cÖkvmK KZ©„K wb‡qvwRZ D³ `vqiv kixd Gi ˆea Ges AvBbvbyM gyZvIqvj−x|
ˆeafv‡e wZwb †QvU `vqiv kixd Ges `v‡qgx Kg‡c−· Gi gyZvIqvj−x Ges
gnvcwiPvjK wnmv‡e Zuvi `vwqZ¡ h_vh_fv‡e myPvi“iƒ‡c mym¤úbœ Kwiqv Avm‡Qb|
wZwb h‡_ó mybv‡gi AwaKvix Ges Zuvi Ic‡i Awc©Z `vwqZ¡ myôyfv‡e mym¤úbœ
Kwiqv Avm‡Qb| GgZve¯’vq, weev`xMY Dwj−wLZ †nvwìs Gi `vjvb, evox, welq
m¤úwË A‰eafv‡e Rei`Ljc~e©K †fvM `Lj Kwiqv Avm‡Q| Zviv wb‡R‡`i‡K
m¤úwËi gvwjK e‡j `vex Ki‡ZI wØav Ki‡Q bv| Zviv `vqiv kixd Ges
`v‡qgx Kg‡c−· Gi Ab¨vb¨ ˆea m¤úwËI Rei`Lj Kivi †Póvq wjß i‡q‡Q|
welqwU ev`x gvbbxq IqvK&d cÖkvmK‡K AewnZ K‡i‡Qb| weev`xMY ev`x‡K
cÖv‡Y e` K‡i †djvi ûgKx w`‡”Q e‡jI GRvnv‡i D‡j−L Kiv nq| GKwU
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D×vi Kivi Rb¨ Ges ev`xi cÖwZ K…Z Ab¨v‡qi b¨vq wePvi cÖZ¨vkv K‡i|
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GKUv †e¸b †`‡L Avwg Avðh© nB| m~dx Avjg‡K wRÁvmv Kijvg, ÔGwK evev
Avgvi 10wU †e¸b MvQ GLbI Pviv n‡q iBj †Zvgvi Mv‡Q GZeo †e¸b? m~dx
mv‡ne ejj, ÔPvPx, Avcwb wVKgZ mvjvZ Kv‡qg Ki“b| Avi Cgvb I Avgj wVK
K‡ib Zv n‡j fv‡jv dmj cv‡eb|

`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx
gyn¤§` b~i“j Avj‡gi

Ava¨vwZ¥K mvabv

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mv‡_ mv¶vr Kiv I Awj `i‡ek‡`i gvRvi kixd wRqviZ Kiv Zvi GKwU
ˆ`bw›`b Kg©m~Pxi Ab¨Zg KvR wQj| Aciw`‡K wZwb wbqwgZ ¯‹z‡ji †jLvcov
Ges msmv‡ii hveZxq KvRK‡g© gv‡K mnvqZv Ki‡Zb| AÎ AÂj eb¨v c−vweZ
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bv| Z_vq my‡cq cvwbi Afve wQj weavq wZwb GK gvBj `~i †_‡K `g`gv
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K‡i Kjmx f‡i cvwb wb‡q Avm‡Zb| wZwb e‡½vcmvMi †_‡K gvQ ai‡Zb| hv
Zvi evox †_‡K wZb gvBj cwð‡g Aew¯’Z| GQvov wZwb Zvi evox †_‡K wZb
gvBj c~‡e© evsjv‡`‡ki m‡e©v”P ce©Z hv mxZvKzÊ ce©‡Zi mv‡_ mshy³ n‡q‡Q|
wZwb GB ce©‡Z wM‡q bxi‡e Ae¯’vb Ki‡Zb| m~dx mv‡n‡ei Gme `ytmvnwmK
Kg©Kv‡Ê Zvi `yieZx© PvPv giûg gyjKz‡Z ingvb, giûg Ave`yj nK I †RVv
giûg gy³vi Avn‡g` mgv‡Ri cÖfvekvjx e¨w³ weavq Zviv m~dx Avjg‡K KzbR‡i
†`L‡Zb| cieZ©x‡Z Zviv AwZ `yt‡L-K‡ó Ges `yiv‡ivM¨ e¨vwa‡Z Avµvš— n‡q
g„Zz¨eiY K‡ib| g„Zz¨i c~‡e© m~dx Avj‡gi wbKU Kvqg‡bv ev‡K¨ ¶gv cÖv_©bv
Ki‡j wZwb Zv‡`i ¶gv K‡i †`b| wZwb me©`v Bmjvg a‡g© I kixq‡Zi
Abykxjb, AbyKi‡Y gMœ _vK‡Zb| kixqZ, ZwiKZ, nwKKZ I gv‡id‡Zi
wk¶v wZwb ˆkkeKvj †_‡KB AvqË Kivi †Póv K‡ib| wZwb gva¨wgK wk¶viZ
Ae¯’vq 1965 mvj †_‡K 1970 mvj ch©š— GKUvbv K‡Vvi Ava¨vwZ¥K mvabvq
iZ nb| m~dx mv‡ne PÆMÖv‡gi jvj `xwNicvo¯’ wek¦weL¨vZ m~dx mvaK nhiZ
AvgvbZ kvn& ingvZzj−vwn AvjvBwni gvRvi kix‡d mvivivZ Ae¯’vb Ki‡Zb|

wZwb †mLv‡b m~iv Avj-evKvivi 154 I m~iv Avj Bgiv‡bi 169bs Avqv‡Zi
M‡elYvq iZ nb| GKUvbv Qq ermi GK w`‡bi Rb¨I wZwb nhiZ AvgvbZ
kvn& ingvZzj−vwn AvjvBwni `iMvq ivwÎ hvcb ev` †`bwb| mvivivZ Avj−vn ieŸyj
Avjvgx‡bi a¨v‡b RvMÖZ †_‡K w`‡b mvIg cvjb K‡i K‡Vvi Bev`Z-e‡›`Mxi
g‡a¨ gk¸j _vK‡Zb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg ˆkkeKvj †_‡KB
w`ev-ivÎ Ava¨vwZ¥K mvabvq iZ †_‡K we‡k¦i eû AwjM‡Yi mv¶vr jvf K‡ib|
wZwb Af~Zc~e© Ava¨vwZ¥K †bqvgZ AR©b K‡i wek¦e¨vcx mycÖwZwôZ I m¤§vbRbK
Ava¨vwZ¥K cÖwZwbwa‡Z¡i Avmb AjsK…Z K‡ib| AZtci m~dx mv‡ne 1976 mv‡j
GKwU RwUj welqe¯‘i Dci M‡elYv Avi¤¢ K‡ib| Zvi M‡elYvi g~j welqe¯‘
wQjÑ Ô ÔnhiZ Bgvg gvn`x (Av) I nhiZ Cmv (Av)| GB `yB gnvgvb‡ei we‡k¦i
ey‡K AvMgb I Z…Zxq wek¦h×
y K‡e KLb wKfv‡e msNwUZ n‡e|Õ Bmjv‡gi GB
RwUj welqe¯‘i Dci nhiZ kvn& m~dx gyn¤§` b~i“j Avjg w`ev-ivwÎ M‡elYv I
Bmjv‡gi kixq‡Zi hveZxq wbqg cy•Lvbycy•Lfv‡e cvj‡bi gva¨‡g Ava¨vwZ¥K
¶gZv AR©b K‡ib|
1976 mv‡ji gvP© gv‡mi cÖ_g mßv‡n cÖvZtKv‡j nhiZ AvgvbZ kvn& ingvZzj−vwn
AvjvBwni gvRvi kixd gmwR‡` dR‡ii mvjvZ Av`v‡qi ci PÆMÖv‡gi
†jvnvMvov _vbvi PzbZx kvn& mv‡ne bv‡g cwiwPZ wek¦weL¨vZ m~dx `i‡ek Ges
Mvivw½qv MÖv‡gi cÖL¨vZ AvDwjqv m~dx Avãyj gwR` ingvZzj−vwn AvjvBwni mv‡_
mv¶v‡Zi D‡Ï‡k¨ nhiZ AvgvbZ kvn& ingvZzj−vwn AvjvBwni `iMvn Z¨vM
AZtci PzbZx kvn& mv‡ne I Mvivw½qvi cÖL¨vZ AvDwjqv Avãyj gwR` ingvZzj−vwn
AvjvBwni mv¶vr jvf K‡i d‡qR eiKZ jvf K‡i K…Zv_© nb| Dfq `i‡ek
nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi wbKU Zv‡`i Ava¨vwZ¥K cwiPq cÖ`vb
K‡ib| m~dx nv‡dR Avn‡g` PzbZx kvn mv‡ne my`xN© 23 eQi ci nhiZ kvn&
m~dx gyn¤§` b~i“j Avjg PzbZx kvn& mv‡n‡ei wbKU Avj−vni Iqv‡¯— mv¶vr Ki‡Z
†M‡j nvRvi nvRvi `k©bv_x©i g‡a¨ KvD‡K wZwb mv¶vr cÖ`vb bv K‡i kvn& m~dx
gyn¤§` b~i“j Avjg‡K e¨w³MZ I Ava¨vwZ¥K D‡`¨v‡M Rbmgy‡`ªi g‡a¨ Zvi
evmfe‡bi †`vZjvq wb‡q mv¶vr cÖ`vb K‡ib| wZwb Zv‡K bvg a‡i †W‡K
e‡jbÑ †i½yb kn‡i †Zvgvi wcZv-gvZvi Avgš¿‡Y †Zvgvi R‡b¥i mgq †Zvgvi
bvgKiY K‡i †`vqv K‡iwQjvg| Avwg Aag Avj−vni ev›`v nv‡dR Avng` kvn&
mv‡ne| b~i“j Avjg k‡ãi A_© `ywbqvi Av‡jv| Zzwg `ywbqvq AÜKvi‡K Av‡jv
w`‡q D¾¡j Ki‡e| Avgvi GB PzbZx gq`v‡b Avwg †h wmivZzb bexi gvnwdj
KiwQ GUv g„ZcÖvq| †gvgevwZi gZ hv †Zvgvi cÖZ¨¶ n¯— ‡¶‡c GKw`b

wek¦e¨vcx Av‡jvwPZ n‡e Ges cÖwZôv jvf Ki‡e|
AZtci PzbZx kvn& mv‡n‡ei mv‡_ Ava¨vwZ¥Kfv‡e gZ wewbg‡qi ci AZ¨š— K…Zv_©
nb| PzbZx kvn& mv‡ne †_‡K wZwb Mvivw½qv kixd wM‡q Z_vq Avm‡ii mvjvZ
Av`v‡qi †Póv Ki‡jb| cw_g‡a¨ wZwb †ek K‡qKwU A‡jŠwKK NUbvi m¤§yLxb
nb| AwZ †KŠkj I Ava¨vwZ¥K kw³e‡j H mKj NUbvejx mdjZvi mv‡_
Kvwgqvex nvwmj K‡ib| AZtci wZwb Mvivw½qv gv`ªvmvq cÖ‡ek K‡ib| †mLv‡b
wM‡q †`L‡Z cvb, gv`ªvmvi mycvwib‡Ub‡W›U gIjvbv Avãyi iwk` hv‡K ¯’vbxq
RbmvaviY †QvU ûRyi e‡j Rvbvb, wZwb gvÎ 10 wgwb‡Ui e¨eav‡b Avm‡ii
mvjv‡Zi RvgvZ †kl K‡ib| RvgvZ †kl nIqvi ciB nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg wekvj gv`ªvmv gmwR‡` cÖ‡ek K‡ib| m~dx mv‡ne mgv‡jvPbv K‡ib
†h, ÔAvwg my`~i PÆMÖvg †_‡K PzbZx n‡q GLv‡b G‡mwQ Mvivw½qv kix‡di cxi
mv‡n‡ei mv‡_ mv¶vr Ki‡Z Ges Zvi mv‡_ Avm‡ii mvjvZ Av`vq Ki‡Z| †h
cxi mv‡n‡ei Ava¨vwZ¥K kw³ bvB †m n‡jv ïK‡bv Kv‡Vi gZ GKwU wfwËnxb
jvKox gvÎ| GLv‡b AvMgb Avgvi mgywPZ nqwb|Õ
GK_v e‡j wZwb Km‡ii wbq‡Z Avm‡ii mvjvZ Av`vq K‡ib| gv`ªvmvi KwZcq
QvÎ Zv‡`i wcÖwÝcv‡ji wei“‡× wKQz ejvq kvn& m~dx gyn¤§` b~i“j Avj‡gi
Dci w¶ß n‡jvv| e‡qve„× Ava¨vwZ¥K Ávbk~b¨ Kw_Z †QvU ûRyi gIjvbv
Ave`yi iwk` Qv·`i kvwm‡q e‡jb, Ôgymvwdi wK ejj IUv wb‡q MʇMvj Ki
bv| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg GKUz wPwš—Z n‡jb| wZwb gv`ªvmv n‡Z
c~e©w`‡K GKwU wUDeI‡qj †_‡K wb‡R cvwb †P‡c Ihy Kivi mgq nVvr wecixZ
gyL †_‡K GKwU †jvK wUDeI‡q‡j cvwb Pvcvi mvnvh¨ Ki‡jb| †jvKwU cÖkœ
Ki‡jb Avcwb †Kv_v †_‡K G‡m‡Qb? †Kv_vq hv‡eb? nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg Dˇi ej‡jb, ÔAvwg G‡mwQjvg Mvivw½qv kix‡di ûRy‡ii mv‡_
Avm‡ii mvjvZ Av`vq Ki‡Z| wKš‘ wZwb Avgvi Rb¨ A‡c¶v bv K‡i mvjvZ
c‡o †d‡j‡Qb| ZvB fvejvg GB e¨w³i wbKU †Kvb Ava¨vwZ¥K kw³ †bB|Õ
kvn& m~dx gyn¤§` b~i“j Avj‡gi K_v †kl n‡Z bv n‡ZB AvMš‘K e¨w³wU AZ¨š—
mijfv‡e ej‡jbÑ Ôwhwb Avm‡ii mvjvZ cwo‡q‡Qb wZwb gv`ªvmvi
mycvwib‡Ub‡W›U gvÎ| †jv‡K Zv‡K †QvU ûRyi e‡j Wv‡K| wKš‘ Avgv‡`i
GLv‡b eo ûRyi i‡q‡Q| wZwb Ry¤§vi mvjv‡Zi ci †_‡K GLb ch©š— nvB
†cÖmv‡i Avµvš— e‡j wekªvg wb‡”Qb| m¤¢eZ GL‡bv wZwb Avm‡ii mvjvZ
c‡ob bvB|Õ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg GK_v †kvbvi ci ej‡jb,
Avwg hvi mv‡_ mv¶vZ Ki‡Z †P‡qwQjvg nqZ wZwbB †mB e¨w³, AvQ‡ii

mvjvZ bv c‡o wb‡R‡K †cÖmv‡ii †ivMx evwb‡q Avgv‡K Avm‡ii mvjvZ covi
my‡hvM `v‡bi Rb¨ A‡c¶v Ki‡Qb| GB †f‡e wZwb Nwo †`L‡jb m~h© A¯— hvIqvi
GLbI Avav NÈv evwK Av‡Q| AvKvk †gNjv _vKvq hv ¯^vfvweKfv‡e †evSv hv‡”Q
AZtci wZwb Mviv½xqvi eo ûRyi bv‡g cwiwPZ Zrhgvbvi kxl©¯’vbxq AvDwjqv
nhiZ Avãyj gwR` ingvZzj−vwn AvjvBwni mv‡_ mv¶v‡Zi Rb¨ evwo‡Z cÖ‡ek
K‡ib| wZwb cÖ‡ekØv‡I †`L‡Z cvb K‡qKkZ gvbyl Ry¤§vi mvjv‡Zi ci
†_‡K ûRy‡ii mv‡_ mv¶vr Ki‡Z G‡m ûRy‡ii Amy‡Li Lei ï‡b evavcÖvß
nb| B‡Zvg‡a¨ m~dx mv‡ne ûRy‡ii M„‡n Avm‡ii Avhvb ïb‡Z cvb| ûRy‡ii
GKwbô Lv‡`g ¯’vbxq evwm›`v gIjvbv b~i“j Avjg eo ûRy‡ii wb‡`©‡k Avm‡ii
mvjv‡Zi AvRvb w`‡”Qb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Ava¨vwZ¥K kw³i
gva¨‡g eyS‡Z cvi‡jb †h, G weP¶Y `i‡ek Ave`yj gwR` ingvZzj−vwn
AvjvBwn| nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ mvjvZ covi Rb¨ wZwb
Ry¤§vi ci †_‡K gmwR‡` bv wM‡q wbR M„‡n Ae¯’vb K‡i wb‡R‡K †cÖmv‡ii †ivMx
†NvlYv K‡iwQ‡jb|
nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ wZwb Avm‡ii mvjvZ Av`vq
Kivi ci Zv‡K †`‡L A‡bK Lywk n‡jb| ûRyi m~dx mvn‡e‡K A›`ievwo‡Z wb‡q
gIjvbv b~i“j Avjg I Zvi eo †Q‡j‡K †W‡K ej‡jb- ÔAvgvi we‡kl
†gngv‡bi Rb¨ BdZv‡ii e¨e¯’v Ki“b| GB ARcvovMv‡q GKRb A‡NvwlZ
`i‡ek Zvi Av¯—vbvq Avj−vni †cÖwiZ ev›`v `vwo-†Muvdwenxb Zi“Y hyeK‡K
AvwZ‡_qZv K‡iwQ‡jb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Rvbv‡jb, B‡Zvg‡a¨
Avwg c„w_exi eû ivRv-ev`kvi `iev‡i we‡kl AwZw_ wnmv‡e Dcw¯’Z _vKvi
†mŠfvM¨ AR©b K‡iwQ| wKš‘ Avãyj gwR` ingvZzj−vwn AvjvBwni †gngvb`vix
†mŠw` ivRcwievi, gvwK©b †cÖwm‡W›U, †nvqvBU nvDm I ivbx GwjRv‡e‡_i Avgwš¿Z
we‡kl AwZw_ wnmv‡eI Zv wZwb †`L‡Z cvbwb|
AZtci nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Mvivw½qv kix‡d mvivivZ Ae¯’vb
K‡ib| wZwb m~dx Avãyj gwR` ingvZzj−vwn AvjvBwni wbKU gyRv‡Ïw`qv
ZwiKvq evqvZ MÖnY K‡ib| ûRy‡ii wbKU †_‡K mKj Ava¨vwZ¥K kw³ AvniY
K‡ib| m~dx mv‡ne Mvivw½qv kixd‡K Lvwj K‡i PÆMÖvg †divi c‡_ XvKvi
cÖL¨vZ m~dx `i‡ek nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn (i)- Gi wcZv ˆmq`
Avey gymv Kwjgyj−vn (i)-Gi gvRvi kixd Avwgivev‡` cybivq cÖ‡ek K‡ib| m~dx

mvn‡e gvRvi kix‡d kvwqZ AvDwjqvi wbKU mIqvj K‡ib †h, ÔAvcbvi es‡ki
†Kvb Dchy³ †jvK _vK‡j Avgvi mv‡_ mv¶v‡Zi e¨e¯’v K‡i w`b| Avcwb
Rbc‡_ †_‡K gvbyl‡K wei³ K‡ib †Kb?Õ GB e‡j wZwb Zvi gvRvi kixd
Z¨vM K‡i PÆMÖvg wd‡i Av‡mb| cieZ©x‡Z nhiZ kvn& m~dx gyn¤§` b~i“j
Avjg `vqiv kix‡d AvMg‡bi wek` weeiY GB MÖ‡š’i Ab¨Î wjwce× Kiv

`vqiv kix‡di cÖwZôvZv nhiZ kvn& m~dx ˆmq` gyn¤§`
`v‡qg ingvZzj−vwn AvjvBwni fwel¨ØvYxi Av‡jv‡K
`v‡qgx Kg‡c−· evsjv‡`k cÖwZôvq nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg
nhiZ kvn&& m~dx ˆmq` eLwZqvi gvwnmvIqvi ingvZzj−vwn AvjvBwni my‡hvM¨
eskai I `vqiv kix‡di cÖwZôvZv nhiZ kvn&& m~dx ˆmq` gyn¤§` `v‡qg
ingvZzj−vwn AvjvBwn cÖvq AvovB kZ ermi c~‡e© `vqiv kix‡di †MvovcËb
K‡ib| kvn&& m~dx ˆmq` gyn¤§` `v‡qg ingvZzj−vwn AvjvBwni AvMg‡bi Qq
w`b ci wZwb GKwU fwel¨ØvYx K‡iwQ‡jb| ZviB Av‡jv‡K nhiZ kvn& m~dx
ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn `vqiv kix‡di g~j D‡Ïk¨ ev¯—evqb
K‡ib| G j‡¶¨ nhiZ kvn& m~dx W. gyn¤§` b~i“j Avj‡gi mvwe©K mn‡hvwMZv
I cÖ‡Póvq 1982 mv‡ji 7B †deª“qvwi Ô`v‡qgx Kg‡c−· evsjv‡`k (wWwmwe)Õ
bv‡g GKwU Avš—R©vwZK, AivR‰bwZK, wk¶vg~jK, mgvR‡mev, gvbeKj¨vY,
agx©q Ava¨vwZ¥K I mvgvwRK msMVb cÖwZôv K‡ib|
†QvU `vqiv kix‡di cÖavb Lwjdv, eZ©gvb mv¾v`vbkxb I wek¦bex nhiZ gyn¤§`
mj−j−vû AvjvBwn Iqv mvj−v‡gi 41Zg Ava¨vwZ¥K cÖwZwbwa nhiZ kvn& m~dx W.
gyn¤§` b~i“j Avjg| wZwb GB cÖwZôv‡bi gva¨‡g nhiZ kvn& m~dx gyn¤§` `v‡qg
ingvZzj−vwn AvjvBwni fwel¨ØvYxi ev¯—e iƒc †`b| `vqiv kix‡di lô MwÏbkxb
nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni Ava¨vwZ¥K B”Qv‡K wZwb
cÖvwZôvwbK I ev¯—e iƒc †`b| GB ag©xq I AivR‰bwZK cÖwZôvbwU nhiZ kvn&
m~dx gyn¤§` b~i“j Avj‡gi `¶ †bZ…Z¡, wbijm cÖ‡Póv I Avš—wiKZvi gva¨‡g
RvwZmsNmn wek¦e¨vcx e¨vcK cwiwPwZ jvf K‡i‡Q|


nhiZ kvn& m~dx iIkb Avjx ingvZzj−vwn AvjvBwni mv‡_
`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi Ava¨vwZ¥K wgj

nhiZ kvn& m~dx ˆmq` gyn¤§` `v‡qg ingvZzj−vwn AvjvBwni Lv‡`g‡`i g‡a¨
A‡b‡KB wek¦weL¨vZ `i‡ek wQ‡jb| Zv‡`i g‡a¨ D‡j−L‡hvM¨ n‡jbÑ †gvNj
mgªvU AvwRgyk¥v‡bi cÖavbgš¿x nhiZ kvn& m~dx iIkb Avjx ingvZzj−vwn AvjvBwn|
wZwb m~dx gyn¤§` `v‡qg ingvZzj−vwn AvjvBwni RvgvZv| GB gnvb m~dx `vqiv
kix‡di Ava¨vwZ¥K DËivwaKvixi c`wU AjsK…Z K‡iwQ‡jb|
nhiZ kvn&& m~dx iIkb Avjx ingvZzj−vwn AvjvBwn 1224 wnRix m‡b Zuvi cxi I
gywk©‡`i wb‡`©‡k †QvU `vqiv kix‡d GKwU gmwR` wbg©vY K‡ib| hvi bvg
HwZnvwmK AvwRgcyi `v‡qgxqv kvnx Rv‡g gmwR`| GB gmwR`wU‡K †K›`ª
K‡i AvwRgcyi †QvU `vqiv kix‡d `v‡qgx Kg‡c−· evsjv‡`k (wWwmwe) bvgK
ag©xq I Ava¨vwZ¥K Ges `v‡qgx ZwiKvi Avš— R©vwZK gv‡bi cÖwZôvb M‡o D‡V|
cieZ©x‡Z GB gmwR`wU wek¦e¨vcx myL¨vwZ AR©b K‡i HwZnvwmK gmwR‡` iƒcvš—
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nhiZ kvn& m~dx gyn¤§` b~i“j Avjg| wZwb nhiZ kvn& m~dx ˆmq` gyn¤§` `v‡qg
ingvZzj−vwn AvjvBwni RvgvZv m~dx iIkb Avjx ingvZzj−vwn AvjvBwni AbyKi‡Y
I Ava¨vwZ¥K ¶gZv AR©‡bi gva¨‡g †QvU `vqiv kix‡di mv¾v`vbkxb g‡bvbxZ
nb| m~dx mv‡n‡ei cÖZ¨¶ n¯—‡¶‡c HwZnvwmK AvwRgcyi `v‡qgxqv kvnx Rv‡g
gmwR`wU AvR wek¦e¨vcx cwiwPwZ jvf K‡i‡Q| GLv‡b `ywU C‡`i me©‡kl RvgvZ
I cÖwZ ïµev‡i XvKv gnvbMxi me©‡kl Ry¤§vi RvgvZ AbywôZ nq|
we‡k¦i mKj a‡g©i M‡elK I ag©xq †bZvMY nhiZ kvn& m~dx gyn¤§` b~i“j
Avj‡gi mv¶vr jvf K‡i K…Zv_© nb| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg bR`x,
Iqvnvex, Kvw`qvbx I ZejxMx, RvgvZx c_åó Av‡jg‡`i‡K cÖKv‡k¨ Zv‡`i
AcKg©, A‰bwZK-A‰bmjvwgK Kg©Kv‡Êi wZi¯‹vi K‡i Zv †_‡K weiZ _vKvi
AvnŸvb Rvbvb| H mKj c_åó Av‡jg mgvR‡K im~j (m)-Gi m‡½ †eqv`ex
g~jK K_vevZ©v I Kvh©µg †_‡K weiZ _vKvi Rb¨ K‡Vvi wb‡`©k †`b| m~dx
mv‡ne Zv‡`i AvwK`v `yi¯— K‡i †n`v‡q‡Zi AvnŸvb Rvbvb| hv KziAvb I
nv`x‡mi wewam¤§Z| nhiZ kvn& m~dx gyn¤§` b~i“j Avjg we‡k¦ GKgvÎ e¨w³ hvi
ewjô c`‡¶‡c eZ©gvb RM‡Zi c_åó 72wU †e`vZ †diKvew›` †gvj−v-gyÝx‡`i
mwVK Bmjvg I im~j (mv) m¤ú‡K© Zv‡`i åvš— aviYvmg~n ms‡kvab Kivi Rb¨
e‡jb Ges mr c‡_ Avmvi AvnŸvb Rvbvb| m~dx mv‡n‡ei GB c`‡¶c MÖnY

Kivq wKQz wKQz Ávbx c_åó Z_vKw_Z cÖwm× e¨w³iv †n`v‡qZ cÖvß nb| G‡`i
g‡a¨ I¯—v`yj Ijvgv Avj−vgv W. KvRx `xb gyn¤§`, wewkó Bmjvgx wPš—vwe`,
GW‡fv‡KU W. Rbve AvwRRyi ingvb †PŠayix, wePvicwZ i“ûj Bmjvg, giûg
mv‡eK †cÖwm‡W›U I wePvicwZ Avnmvb DwÏb †PŠayix, mv‡eK †cÖwm‡W›U wePvicwZ
Avey mv`vZ †gvnv¤§` mv‡qg, mv‡eK †cÖwm‡W›U wePvicwZ Avãym mvËvi I AmsL¨
Av‡jg Ijvgv| wKš‘ `yt‡Li welq Iqvnvex, c_åó Kvw`qvbx, ZejxMx I Rb¥vÜ
RvgvZxcš’x GKRb‡KI nhiZ kvn& m~dx gyn¤§` b~i“j Avjg †n`v‡qZ Ki‡Z
cv‡ibwb| GLv‡b Av‡iv we‡klfv‡e j¶Yxq †h, evsjv‡`k miKv‡ii GKRb
DcmwPe c`gh©v`vi (†eb‡eBm) cwiPvjK †`ke‡iY¨ Z_vKw_Z wewkó Ávbx
Av‡jg W. gyn¤§` Bwjqvm Avjx| m~dx e‡jb, hvi a¨vb-aviYv I i‡³ Avn‡j
nv`x‡mi gZ weZwK©Z gZev` cÖevwnZ| wZwb AvovB eQi hver m~dx gyn¤§`
b~i“j Avj‡gi wbKU we‡`kx GKwU wek¦we`¨vjq †_‡K W±‡iU wWMÖx nvwm‡ji Rb¨
135wU K¬v‡m AskMÖnY K‡ib| GB c_åó Av‡jg `xN©mgq m~dx gyn¤§` b~i“j
Avj‡gi mv‡_ DVvemv I ag©xq welq wk¶v MÖnY K‡iI im~j (mv) I wgjv` wK¡qvg
m¤ú‡K© Zvi †Kvb myôy aviYv AwR©Z nqwb| m~dx gyn¤§` b~i“j Avjg GB Awfkß
kqZvb‡K AZ¨š— K‡Vvifv‡e wZi¯‹vi K‡i `vqiv kix‡d cÖ‡ek Ki‡Z wb‡la
K‡ib| Aciw`‡K SvjKvwV †Rjvi kwl©bv Avwjqv gv`ªvmvi mv‡eK fvBm
wcÖwÝcvj, eZ©gvb hvgvbvi Z_vKw_Z cÖL¨vZ Av‡jg I `i‡ek `vex`vi
KvU‡gvj−v gIjvbv †bQvi Avn‡g` Ii‡d Kv‡qm †QvU `vqiv kix‡d G‡m
m~dx Gg.Gb Avj‡gi mv¶vr jvf K‡i `ywbqv nvwm‡ji †Póv K‡ib| GK`v
Gkvi mvjv‡Zi Avhv‡bi ci m~dx Gg.Gb Avjg mv‡ne Kv‡qm‡K Avhv‡bi †`vqv
m¤ú‡K© hyw³MZ e¨vL¨v Ki‡Z ej‡jb| †m cÖPwjZ Avhv‡bi †`vqv mg_©b K‡i
bex (mv) Gi kvdvqvZ Kvgbv Ki‡Z cÖKv‡k¨ A¯^xK…wZ Rvbvb| ZvB m~dx gyn¤§`
b~i“j Avjg GB Z_vKw_Z cxi Kv‡qm‡K 2004 mv‡ji wW‡m¤^i gv‡mi †kl
mßv‡n `vqiv kixd †_‡K wZi¯‹vi K‡i Rvnvbœvgx †NvlYv K‡i cÖ‡ek Ki‡Z
wb‡la K‡ib| GQvovI gv`ªvmv †ev‡W©i †Pqvig¨vb I XvKv Avwjqv gv`ªvmvi
mv‡eK wcÖwÝcvj gIjvbv BDbym wkK`vi‡K Zvi ZwiKZcš’x Amr AvPiY I
†Mvjvcx mybxœ †m‡R e¨w³¯v^ _© nvwm‡ji Rb¨ hLb h_vq c‡Ö qvRb nq Z_vq gwy
i` nIqvi cnÖ m‡bi `v‡q `vqiv kix‡di cÖv_wgK gywi‡`i ZvwjKv I c`gh©v`v
†_‡K Zv‡K ewn®‹vi K‡ib| `vqiv kix‡di mv¾v`vbkxb m~dx gyn¤§` b~i“j
Avjg evqZzj gyKviig gmwR‡`i LwZe Iqvnvex Ievq`yj nK, kvqLyj nv`xm,
†gŠjex gwnDwÏb Lvb, jvjevM kvnx Rv‡g gmwR‡`i LwZe gIjvbv Avwgbyj
Bmjvg, myweavev`x Iqvnvex †gvj−v dRjyj nK Avwgbx, Z_vKw_K Avn‡j mybœZ
Avj Rvgv‡Zi Avãyj Rwjj, gv`ªvmv Avwjqvi mv‡eK wcÖwÝcvj Z_vKw_Z AvUikx
cx‡ii Lwjdv gIjvbv mvjvDwÏbmn †`‡ki Z_vKw_Z eû msL¨K wKZvex

Av‡jg‡K wZi¯‹vi K‡i Zv‡`i mr c_ Aej¤^b I ZvKIqv ci‡nRMvix I
gyËvwKb ev›`v‡`i Aš—f©y³ n‡q kixqZ I ZwiK‡Zi wewa †gvZv‡eK cveÜ _vKvi
Rb¨ AvnŸvb Rvbvb| ZvQvov wZwb RvgvZx, gI`y`x, †`jIqvi †nvmvBb mvC`x,
wcÖwÝcvj Kvgvj DwÏb Rvdix, Aveyj Kvjvg AvRv`mn Kvw`qvbx Av‡jg‡`i‡K
K‡Vvi ûwkqvix I mZK© K‡i Avj−vn I Zuvi wcÖq nvexe m¤ú‡K© K~aviYv
cwiZ¨vM K‡i mij mwVK c_ Aej¤^b Kivi Rb¨ me©`v mycivgk© I ûwkqvix
evYx ïwb‡q _v‡Kb| Avj−vn ieŸyj Avjvgxb Avgv‡`i im~j (mv) m¤ú‡K© mwVK
aviYv AvqË Kivi †ZŠwdK `vb Ki“b| Avgxb|

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni HKvwš—K
B”Qvq gv`ªvmv, LvbKv, gmwR` cÖwZôvq AvZ¥wb‡qv‡M nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg `vqiv kix‡di lô MwÏbkxb cxi mv‡ne
ûRyi nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni HKvwš—K
B”Qvq, AvZ¥cwiPq I Ava¨vwZ¥K ¶gZve‡j mviv‡`‡k gmwR`, gv`ªvmv,
GwZgLvbv I LvbKvmn kZvwaK ag©xq wk¶v I mvgvwRK †¯^”Qv‡mevg~jK
cÖwZôvb cÖwZôv K‡ib| cÖ‡Z¨KwU cÖwZôvb‡K miKvix Dbœqb Kg©m~Pxi
AvIZvq Aš—fy©³ K‡ib| m~dx mv‡ne Gme cÖwZôvb¸‡jv‡K ¯^vej¤^x cÖwZôvb
wnmv‡e M‡o †Zv‡jb|& m~dx mv‡ne ûRyi wRqvDi ingvb miKvi, Gikv` miKvi,
Lv‡j`v I nvwmbv miKv‡ii `yb©xwZMÖ¯— Kg©Pvix‡`i Dci Ava¨vwZ¥K kw³ cÖ‡qvM
K‡i, webv Ny‡l, KL‡bv Zvi jvB‡mÝcÖvß wc¯—‡ji AvNv‡Z mwPe I gš¿x ch©š—
Kw¤úZ K‡i nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni Kvw•LZ
mKj ¯’v‡b 1976 mvj †_‡K 1995 mvj ch©š— AmsL¨ wk¶v cÖwZôvb M‡o
†Zv‡jb| nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni Idv‡Zi
ci m~dx mv‡ne Avi †Kvb wk¶v cÖwZôvb cÖwZôv K‡ibwb| GK`v myPZzi
†Mv‡q›`v cywjk Kg©KZ©v GGmwc gyÝx AvwZKzi ingv‡bi Avgš¿‡Y Zvi gv‡qi
mv‡_ mv¶vr Kivi Rb¨ dwi`cyi †Rjvi bMiKv›`v _vbvi ga¨RMw`qv MÖv‡g hvb|
Z_vq wZwb Dcw¯’Z n‡q cÖKv‡k¨ †NvlYv †`b †h, Avgvi AvMg‡b GB A‡j
AbwZwej‡¤^ iv¯—vNvUmg~n m¤ú~Y© cvKv n‡q hv‡e| wZwb e‡jb, GLv‡b GKwU
gmwR` I gv`ªvmv cÖwZwôZ n‡e| wKš‘ Avnv¤§K, †eKze cywjk Kg©KZ©v m~dx
mv‡n‡ei fvlv eyS‡Z bv †c‡i e‡jbÑ ÔûRyi, GLv‡b eo eo gš¿x‡`i evwo|
†K.Gg Ievq`yi ingvb I mv‡R`v †PŠayix MZ wÎk eQ‡i wKQzB Ki‡Z cv‡iwb|
GLb wKfv‡e Gme KvR m¤úbœ n‡e|Õ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg
ej‡jbÑ ÔAvj−vn ieŸyj AvjvgxbB Ki‡eb|Õ Gici GGmwc gyÝx AvwZKzi ingvb

wn›`y‡`i wbKU †_‡K Aí g~‡j¨ PvjvwK K‡i `LjK…Z GKwU AevwÃZ emZevwo‡Z
kvn& mydx gyn¤§` b~i“j Avjg‡K wb‡q hvb| GB RvqMv cwi`k©bKv‡j nhiZ kvn&
m~dx gyn¤§` b~i“j Avjg †eqvKze cywjk Kg©KZ©v‡K ej‡jb, ÔGLv‡b GKwU †QvU
Gev`ZLvbv I Avgvi Rb¨ GKwU ˆeVKLvbv ˆZwi Ki“b|Õ wZwb Dˇi ej‡jbÑ
ÔGLv‡b GUv Kiv evÃbxq bq|Õ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Zv‡K K‡Vvi
fvlvq ej‡jb, Ô†n Avj−vni ev›`v, Avj−vn ZvÕAvjvi ev›`vi mv‡_ †Kvb †KŠkj
Ki‡eb bv| ciKv‡j wb‡Ri kvwš—i Rb¨ I wcZv-gvZvi gyw³i Rb¨ Aek¨B cÖwZwU
gymwjg bibvixi Rb¨ m`Kv‡q Rvwiqv wKQz Kg© Kiv DwPZ| hv‡Z Ke‡i wM‡q
wZwb Zv †_‡K wKQz wbqvgZ Dc‡fvM Ki‡Z cv‡ib| myPZzi †eKze GGmwc gyÝx
AvwZKzi ingvb cieZ©x‡Z eyS‡Z cvi‡jb †h, ÔnhiZ kvn& m~dx gyn¤§` b~i“j
Avjg GKRb mvaviY cxi dwKi bq| m~dx mv‡n‡ei K_v I †NvlYv H cywj‡ki
Rxe‡b A‡bK cwieZ©b mvab K‡i‡Q| wZwb eZ©gv‡b GKRb Av`k© kixqZ I
ZwiKZcš’x Avgj `i‡e‡k cwiYZ n‡q‡Qb e‡j `vex K‡ib| m~dx mv‡ne
e‡jb, e¯‘Z wZwb GKRb †KŠkjx myPZzi `ywbqv`vi cywjk Kg©KZ©v| Zvi
`ywbqv nvwm‡ji Rb¨ Kvjwej¤^ bv K‡i Zvi wbR MÖv‡gi `LjK…Z wn›`y‡`i RvqMvq
AwZ Abvqv‡m GKwU Rv‡g gmwR`, GKwU GwZgLvbv, GKwU nvwdwRqv gv`ªvmv I
†gngvb‡`i Ae¯’v‡bi Rb¨ GKwU DbœZgv‡bi wekªvgvMvi ˆZwi K‡ib| m~dx
mv‡n‡ei mvnPv‡h© _vKvq Z_vq †`kx-we‡`kx eû Av‡jg-Ijvgv I K~U‰bwZK‡`i
mgvMg cwijw¶Z n‡q‡Q| D‡j−L¨ bMiKv›`v _vbv GjvKvq cÖvq 20 †_‡K 25wU
†`Ie›` AvwK`vi gv`ªvmv cÖwZwôZ n‡q‡Q| GB gv`ªvmv¸‡jv‡Z Iqvnvex,
†`Ie›`cš’x c_åó Av‡jgMY AÎ AÂj †_‡K wgjv`, wgjv‡` wK¡qvg kixd
m¤ú~Y©iƒ‡c wejyß K‡i w`‡q‡Q|
ÔKziAv‡bi Av‡jv‡K wgjv` I wgjv‡` wK¡qvg kixd hv‡qRÕ| nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg cÖKv‡k¨ Zv‡`i mv‡_ GB evnv‡m †gvKv‡ejvi Rb¨ 10 j¶
UvKv bM` cyi¯‹vi †NvlYv K‡ib| wKš‘ A`¨vewa †`Ie›`x Av‡jgMY cÖKv‡k¨
evnv‡m nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi mv‡_ †gvKv‡ejv Ki‡Z `ytmvnm
cvqwb| d‡j wmAvBwWi GGmwc gyÝx AvwZKyi ingvb Ava¨vwZ¥K I kixqZ
we`¨vq ewjqvb n‡q gnvb Avj−vn ieŸyj Avjvgxb I Zuvi wcÖqZg im~j (mv)-Gi
Av`k© ev¯—evq‡bi Rb¨ bMiKv›`v _vbvi ga¨RMw`qv MÖv‡g Zvi wbR bZzb evwo‡Z
Dwj−wLZ wZbwU ag©xq cÖwZôvb M‡o †Zv‡jb| †mLv‡b Z_vKw_Z ZwiK‡Zi
Abykxjb Rvwi K‡i Zv wPi¯’vqx K‡i ivLvi Rb¨ e¨e¯’v †bb| Zvi µqK…Z
emZwfUvq †ek K‡qKwU cyKzi Lbb K‡i grm¨ Pvl I evwoi cv‡k †c‡Uªvj cv¤ú
wbg©vY K‡i Zvi fwel¨r eskai‡`i cÖwZ IwQqZ K‡ib †h, ÔgyÝxevox‡Z Aew¯’Z
gyÝxevox `v‡qgxqv kvnx Rv‡g gmwR`, GwZgLvbv I nv‡dwRqv gv`ªvmv Avgvi

†c‡Uªvj cv‡¤úi AwR©Z I cyKz‡ii gv‡Qi gybvdv †_‡K Gme e¨q wbe©vn Kiv
n‡e|Õ wKš‘ Zvi GB cÖwZkÖ“wZ cÖZviYvg~jK e‡j m~dx mv‡ne gš—e¨ K‡ib| G‡nb
cÖZviYvg~jK Kg©Kv‡Êi Rb¨ Zv‡K `v‡qgx ZwiKv †_‡K ewn®‹vi K‡ib|
nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn †hfv‡e gvby‡li wPwKrmv
K‡i `v‡qgx dvg©vwmDwUK¨vjm j¨ve‡iUwi I `v‡qgx `vIqvLvbvi gva¨‡g DcvwR©Z
A‡_©i kZKiv 25 fvM gvbeZvi †mevq DrmM© Ki‡Zb; m~dx mv‡ne ûRyiI
†mfv‡e mviv‡`‡k 20wU kvnx Rv‡g gmwR`, 7wU GwZgLvbv, 5wU K‡jR, 5wU
cÖv_wgK we`¨vjq, 1wU Avwjqv gv`ªvmvmn 40wU †dviKvwbqv nvwdwRqv gv`ªvmv
`xN©w`b hveZ myôy-myPvi“iƒ‡c cwiPvjbv K‡i Avm‡Qb| wZwb GB cÖwZôvb¸‡jv
cwiPvjbv Kivi Rb¨ nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn (i) Gi hgvbvq
miKvix, †emiKvix I we‡`kx mvnvh¨ mn‡hvwMZv wb‡q BgviZ wbg©vY, QvÎvevm
wbg©vY I LvbKv kixd msi¶Y K‡ib|

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwni
wb‡`©wkZ †nwKgx wPwKrmvq nhiZ kvn& m~dx gyn¤§` b~i“j Avjg

nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn AvZ¥ïw×i Rb¨ me©`v
KvR K‡I DcvwR©Z A‡_© msmvi cwiPvjbv Ki‡Zb| A_©-we‡Ëi †Kvb †jvfjvjmv wQj bv| m~dx mv‡ne †Kvb gywi‡`i c‡K‡Ui w`‡K ZvwK‡q _vK‡Zb bv|
wZwb `v‡qgx dvg©vwmDwUK¨vj j¨ve‡iUwi (BDbvbx) cÖwZôv K‡i †nwKgx wPwKrmvi
gva¨‡g A‡bK `yiv‡ivM¨ wbg©~j Ki‡Zb| wPwKrmv K‡i DcvwR©Z A_© Øviv wbR
msmvi Pvjv‡Zb| evwK AÎ gv`ªvmv cÖwZôv I GwZg‡`i jvjb-cvj‡b e¨q
Ki‡Zb| GKRb gv`viRvZ Awj wnmv‡e †hfv‡e cwiwPwZ jvf K‡ib, wVK
†mfv‡e ¯^bvgab¨ cÖ_g †kªYxi Ô†nwKgx wPwKrmKÕ wnmv‡eI wZwb cwiwPwZ jvf
K‡ib| wZwb ïay †nwKgx Jla Øviv wPwKrmv Ki‡Zb bv eis cÖ‡Z¨K Jl‡ai
g‡a¨ ZuviB cxi-gywk©` cÖ`Ë we‡kl †`vqv-Kvjvg I we‡kl Ava¨vwZ¥K cÖwµqv
mshy³ K‡i A‡bK KwVb e¨vwaI wbg©~j Ki‡Zb| G Kvi‡Y mvaviYZ kvixwiK
†ivM QvovI evb, Ávb, Rv`y‡Uvbv, e`-bRi BZ¨vw` †`vl¸wjI Jla †me‡bi
gva¨‡g Av‡ivM¨ nq| webv Acv‡ik‡b wZwb M¨vwóªK, Avjmvi Av‡ivM¨
Ki‡Zb| GQvov A¤− I wcËïj, Avgvkq, †Kvô-KvwVb¨ cÖf„wZ †c‡Ui hveZxq
†ivM, Aa©v½, nvg-emš—, MwjZ Kzô, †h †Kvb NvZK e¨vwa, gwnjv‡`i AwbqwgZ
gvwmK, i³mªve, †k¦ZcÖ`vn, i³nxbZv, nvZ-cv R¡vjv-†cvov, gv_v Mig I eyK
aido Kivmn †gn-cÖ‡gn, wmdwjm, M‡bvwiqv avZzRwbZ †ivM, Kd-Kvwk,
nuvcvbx, Awb`ªv I AKv‡j Pzj cov I cvKv, cÖmv‡e R¡vjv‡cvov, i³ I cuyR cov,

Af¨š—‡i ¶Z I PzjKvwb; ev”Pv‡`i †cU duvcv, e`nRg, cvqLvbvi mv‡_ i³
hvIqv, Klv I cvZjv cvqLvbv BZ¨vw`i wPwKrmv Ki‡Zb Ges GLbI Zv Pvjy
i‡q‡Q| cxi mv‡ne †Kejv cÖ`Ë we‡kl ZvweR-†`vqv I AvswUi mvnv‡h¨ mKj
evjv-gywme‡Zi Kej †_‡K Avj−vni ing‡Z gyw³ cvIqv hvq| eqmKv‡j hv‡`i
weevn bv nq Ges mš—vbavi‡Y A¶g nq Zvi A‡jŠwKK AvswU e¨env‡ii Øviv
AvkvZxZ mydj cvIqv hvq| †`vqv cov we‡kl AvswU e¨env‡i Ak¦©‡ivM,
¯¿x‡jvK‡`i cÖme †e`bv I mš—vb cÖm‡eI Avðvh©¨ dj cvIqv hvq| nhiZ kvn&
m~dx gyn¤§` b~i“j Avjg AvRI nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn
AvjvBwn Gi wb‡`©kbvq Ava¨vwZ¥K I †nwKgx wPwKrmvi gva¨‡g gvbe †mev
nhiZ kvn& m~dx gyn¤§` b~i“j Avjg wPwKrmvi wewbg‡q †Kvb wd ev wfwRU
†bb bv| Jla ˆZwii Avbylw½K LiP eve` wba©vwiZ hrmvgvb¨ nvw`qv †bIqv
nq| nhiZ kvn& m~dx ˆmq` `v‡qgDj−vn ingvZzj−vwn AvjvBwn cÖ`Ë Jla Øviv
AvZ©cxwoZ †jvK‡`i †mev Kiv nq| ag©xq cÖwZôvbmg~‡ni i¶Yv‡e¶Y Kivi
Rb¨ nhiZ kvn& m~dx gyn¤§` b~i“j Avjg e‡j †`b †h, Jla †me‡bi c~‡e©
†ivMx ev Zvi AwffveK‡`i ag©xq cÖwZôvbmg~‡ni Rb¨ Zv‡`i mva¨ Abyhvqx
GKwU wbw`©ó gvbZ Ki‡Z n‡e| gvb‡Zi msL¨v ev cwigvY Rvb‡Z PvIqv nq bv|
GUv †ivMx ev †ivMxi Awffve‡Ki m¤ú~Y© e¨w³MZ e¨vcvi| D³ gvbZKvixi
Rb¨ Zuvi cÖwZwôZ Øxwb cÖwZôvbmg~‡n †h wbqwgZ LZg I †`vqv nq †mLv‡b
Zv‡`i †ivM †_‡K Av‡ivM¨ jv‡fi Rb¨ †`vqv Kiv nq| ZvB Av‡ivM¨ jv‡fi ci
gvbZ cwi‡kva Kiv GKvš— KZ©e¨|

lô Aa¨vq

†Mv‡ìb †e½‡ji ¯^cœ`ªóv wnmv‡e `vqiv kix‡di
mv¾v`vbkxb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg

mv‡eK c~e© cvwK¯—vb GKwU b`x gvZ…K †`k| †`kwU fviZ gnvmvM‡ii KwZcq
AÂj wb‡q Pviw`‡K BwÛqvb ce©Z I b`x mvMi DcmvMi †ewóZ 55 nvRvi
eM©gvBj Ry‡o mycÖwZwôZ Avj−vn ZvÕAvjvi Kz`iwZ LwbR m¤ú` I RjR m¤ú`
Øviv †ewóZ AwZ cÖvPxbZg wek¦ gvbwP‡Îi wPwýZ GKwU AÂj| QqwU FZz‡Z
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Research Institute,

North Carolina, USA–500 Leaders of Influence of the
World, Volume No. 2000-G eY©bv i‡q‡Q| GB wel‡q Ab¨Î we¯—
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`vqiv kix‡di mv¾v`vbkxb nhiZ kvn& m~dx
gyn¤§` b~i“j Avj‡gi mv‡_ †kL Kvgv‡ji msNl©

1971 mv‡j ¯^vaxbZv hy‡×i mgq nhiZ kvn& m~dx gyn¤§` b~i“j Avjg covïbvi
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ivRavbx XvKv‡Z Av‡mb| cyi‡bv XvKvi GKwU evwYwR¨K GjvKvq Zvi †gR fvB
cvBKvix Jla e¨emvqxi mv‡_ wZwb Ae¯’vb K‡i 30†k gvP© 1972 mv‡j
evsjv‡`‡ki cÖ_g ivóªcÖavb wePvicwZ Rbve Avey mvC` †PŠayixi m‡½ e½fe‡b
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Institute, North Carolina, USA 500 Leaders of influence
of the World, Volume No. 2000-G we¯—vwiZfv‡e eY©bv i‡q‡Q|
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Research Institute, North Carolina, USA – 500
Leaders of influence of the World, Volume No. 2000
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Rwjj, mveavb; ag© e¨emv †Q‡o w`‡q Avgj AvwK`v ï× Ki“b| Avj−vn ieŸyj
Avjvgxb I Zuvi im~j (mv)-†K fq Ki“b| Avi Avcwb Rxe‡b Avgvi mv‡_ mv¶vr
Kivi †Póv Ki‡eb bv|Õ
GK`v wePvicwZ nvweeyi ingvb Lvb nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K Zvi
gvZv-wcZv Df‡qi `xN© `yiv‡ivM¨ e¨vwa‡Z Amy¯’ _vKvi msev` Rvbv‡jb| nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg wePvicwZ g‡nv`‡qi jvjgvwUqv¯’ evmfeb
cwi`k©b K‡i wePvicwZ g‡nv`q‡K Rvbv‡jb, ÔAvcwb †Zv AwZ fvM¨evb| Avj
KziAvb I nv`xm kix‡d ¯úó fvlvq ewY©Z Av‡Q, hviv gvZv-wcZv‡K e„× I
Amy¯’ †c‡q Zv‡`i †L`gZ Kij bv Zviv Rvnvbœvgx I nZfvMv| Avi hviv
†¯^”Qvq Avcbvi gZ gvZv-wcZvi †L`gZ Kij Zviv †mŠfvM¨evb|Õ
AZtci wePvicwZ Lv‡bi Ae¯’v I ¯^w`”Qvi K_v we‡ePbv K‡i nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg Zv‡K GKwU ZvwiL Rvwb‡q w`‡q ej‡jb †h, GB Zvwi‡Li
g‡a¨ Df‡qB G‡Ki ci GK ¯^m¤§v‡b Bn‡jvK Z¨vM Ki‡eb| AZtci Lvb
mv‡n‡ei gvZv-wcZvi g„Zz¨i ci Zvi evmvq wgjv` gvnwd‡ji Av‡qvRb K‡ib|
GW‡fv‡KU W. AvwRRyi ingvb †PŠayixi Avgš¿‡Y wePvicwZ g‡nv`‡qi
evmef‡b gIjvbv Gg G Rwjj Ges mycÖxg †Kv‡U©i cÖavb wePvicwZmn mKj
wePvicwZ Dcw¯’Z nb| †mLv‡b gIjvbv Gg G Rwjj wgjv` gvnwd‡j wgjv`
cov‡Z †M‡j nhiZ kvn& m~dx gyn¤§` b~i“j Avjg‡K †`‡L fxZ-mš¿¯— nb
Ges wgjv` cov‡Z cv‡ibwb| AZtci nhiZ kvn& m~dx gyn¤§` b~i“j Avjg
GB ag© e¨emvqx Z_vKw_Z mybœx bvgavix Av‡jg Rwjj‡K K‡Vvi wZi¯‹vi
K‡ib Ges gvnwd‡j †`vqv K‡i wKQz UvKv wb‡q †h‡Z e‡jb|
Gi wKQzw`b ci wePvicwZ nvweeyi ingvb Lvb Zvi wbR MÖvg gvwbKM‡Ä Aweivg
e„wói g‡a¨ Zvi gvZv-wcZvi Pwj−kv cvj‡bi Rb¨ GK wekvj wRqvdZ gvnwd‡ji
Av‡qvRb K‡ib| Gi c~‡e© †Kvb GK mgq wePvicwZ Lvb nhiZ kvn& m~dx gyn¤§`
b~i“j Avjg KZ©„K cÖwZwôZ ZviB †Rjvi Pv›`Bi Mocvovq `vqiv kix‡di
cÖL¨vZ AvDwjqv nhiZ kvn& m~dx b~i“j−vn ingvZzj−vwn AvjvBwni gvRvi kixd
wRqviZ K‡ib| Z_vq Aew¯’Z GKwU GwZgLvbv, gv`ªvmv I gmwR` cwi`k©b
K‡ib| wePvicwZ nweyei ingvb Lvb †¯^”Qvq D‡Ïk¨wenxbfv‡e nVvr ej‡jb:
ûRyi I will donate a sustainable amount to this

orphanage complex for their rehabilitation. Dr. Alam
told him, Mr. Justice this is not necessary for you. I
am doing everything Fee-Sabilillah. Justice Khan again
expresses his deep appreciation. Huzur please give me
a chance to do something for these orphanages. nhiZ
kvn& m~dx gyn¤§` b~i“j Avjg VvÆv mnKv‡i wR‡Ám Ki‡jb, ÔAvcwb GwZg‡`i
Rb¨ KZ UvKv w`‡Z Pvb|Õ wePvicwZ nvweeyi ingvb Lvb ej‡jb, Ô¸jkv‡b
Avgvi GKwU evwo †e`Lj i‡q‡Q| Avgvi mviv Rxe‡bi b¨h¨ BbKvg Øviv
evwowU µq Kwi| GKRb weP¶Y I myPZyi AvBbRxex Rbve AvwRRyi ingvb
†PŠayix, wZwb Avgv‡K AvBb I †KvU©-KvPvixi gvic¨v‡P †d‡j wKQzUv weeªZKi
cwiw¯’wZi m¤§yLxb K‡i‡Qb| G‡¶‡Î Zvi †Kvb †`vl †bB| wZwb
wbt¯^v_©fv‡e Avgv‡K mvnvh¨ K‡i‡Qb| c¶vš—‡i Avgvi evoxi †µZv wKQzUv
Avgvi mv‡_ K_v I Kv‡R Mowgj K‡i Avgvi gZ wbixn gvbyl‡K wecv‡K †djvi
Kvi‡Y AvB‡bi gvic¨v‡P c‡o H e¨w³ mg~n¶wZi m¤§yLxb nIqvq Avwg
weeªZ‡eva KiwQ| How ever, If I will be successfully
complete this mission with dignety and with my
status. I must be pay sustainable amount not less then
one lac taka to the Manikgonj orphanages. `ywbqv`vi
wePvicwZ Lvb mv‡n‡ei †`Iqv cÖwZkÖ“wZi K_v m~dx mv‡ne 100% fy‡j
†M‡Qb| †Kvb e¨w³ gvbZ †`Iqvi Iqv`v K‡i hw` bvI †`b †QvU `vqiv kix‡di
Awj-AvDwjqvMY Zv‡`i cÖwZ memgq mye¨envi K‡i _v‡Kb| cieZ©x‡Z Av`k©
wePvicwZ Av`k© GW‡fv‡KU I wcZv-gvZvi Av`k© mš—vb, ¯¿xi Av`k© ¯^vgx I
mš—v‡bi Av`k© wcZv gvb‡Zi welqwU fy‡j hvb| hvB †nvK, GK`v cÖvZtKv‡j
Zvi wcZvi wba©vwiZ Pwj−kvi w`b nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi
evmfe‡b wePvicwZ g‡nv`q mivmwi †dvb K‡i AZxe bgª fvlvq ej‡jb †hÔûRyi, AvR Avgvi gvZv-wcZv Df‡qi Rb¨ Idv‡Zi 40 w`‡bi gv_vq
wRqvd‡Zi w`b| Avgvi mKj AvZ¥xq-¯^Rb, ¯’vbxq †bZv, mycÖxg‡KvU©,
nvB‡Kv‡U©i mg¯— wePvicwZe„›`‡K Avgš¿Y Rvwb‡qwQ| wKš‘ cÖK…wZi wK jxjv Rvwb
bv AvKvk †gNv”Qbœ| mKvj †_‡K Aweivg e„wó So‡Q| Avgvi Avk¼v n‡”Q
Avgvi wcZv- gvZvi Rb¨ Av‡qvwRZ GB gnZx AbyôvbwU fÊyj n‡q hv‡e|Õ
cÖwZ Dˇi nhiZ kvn& m~dx gyn¤§` b~i“j Avjg AZ¨š— K‡Vvi fvlvq cÖkœ
Ki‡jbÑ Ô†Kvb mgq †_‡K †Kvb mgq ch©š— e„wó bv _vK‡j Avcbvi Rb¨ myweav
n‡e|Õ wZwb Rvbv‡jb, ÔmKvj 11Uv †_‡K weKvj 3Uv ch©š—|Õ nhiZ kvn& m~dx
gyn¤§` b~i“j Avjg wePvicwZ g‡nv`q‡K Rvbv‡jb, ÔAvj−vn Rvj−v kvbyû I Zuvi
im~‡ji Amxg K…cvq Ges `vqiv kix‡di cÖL¨vZ AvDwjqv nhiZ kvn& m~dx ˆmq`

b~i“j−vn ingvZzj−vwn AvjvBwn whwb Mocvovq kvwqZ Av‡Qb, Zvi Ava¨vwZ¥K cÖfv‡e
mKvj 11Uv †_‡K weKvj 3Uv 1 wgwbU ch©š— Avcbvi evoxi mxgvbvq GK gvBj
¯‹qvi RvqMvq e„wó n‡e bv|Õ Avj−vn ieŸyj Avjvgxb, Zuvi im~j, Awj-AvDwjqvMY
I m‡jnxb `i‡ek‡`i †g‡nievYx‡Z m~~dx gyn¤§` b~i“j Avj‡gi †NvwlZ mgq
Abyhvqx †mLv‡b 3Uv 2 wgwb‡Ui Av‡M †Kvb e„wócvZ nqwb|
AwZ mij-mnR g‡bi AwaKvix mr I Av`k©evb wePvicwZ nvweeyi ingvb Lvb
GK`v †jevi †Kv‡U©i m`m¨ _vKvKvjxb evsjv‡`k RvZxq kªwgK cvwU© KZ©K

†NvwlZ niZv‡ji w`b c~e© wba©vwiZ mdim~Px Abyhvqx cÎ-cwÎKvi †LuvRLei bv
wb‡q nhiZ kvn& m~dx gyn¤§` b~i“j Avjg `v‡qgx Kg‡c−· evsjv‡`k-Gi
cZvKvevnx Mvwo‡Z AvwRgcyi †_‡K †mvRv wePvicwZ g‡nv`‡qi evmfe‡b
†cuŠQ‡j wePvicwZ g‡nv`q kªwgK KZ©„K †NvwlZ niZv‡ji †LuvRLei bv wb‡q c~e©
wba©vwiZ `v‡qgx Kg‡c−·-Gi wewfbœ cÖwZôvb cwi`k©‡bi D‡Ï‡k¨ Dci †_‡K wb‡P
wmuwo‡Z bvgvi mgq Zvi gwnqmx weP¶Y ¯¿x Rvbvjv w`‡q ej‡jbÑ ÔI‡Mv
Avcbviv †h PÆMÖvg I K·evRvi hv‡”Qb AvR‡K wKš‘ kªwgK niZvj Ges Avcwb
†jevi †Kv‡Ui© m`m¨| niZvjwU wKš‘ Avcbv‡`i wei“‡×|Õ ¯¿xi GB K_v ï‡b
wePvicwZ nZf¤^ n‡q hvb Ges hvÎvwU evwZj Kiv hvq wKbv G wel‡q nhiZ
kvn& m~dx gyn¤§` b~i“j Avj‡gi `„wó AvKl©Y K‡ib| m~dx mv‡ne wePvicwZ
g‡nv`q‡K Rvbv‡jb, ÔAvcbvi Rvb I gv‡ji †ndvR‡Zi `vwqZ¡ Avj−vn, im~j
I m‡jwnb ev›`v‡`i Iwmjvq Avgvi nv‡Z b¨¯—| Avcbvi e¨w³MZ miKvix MvwowU
hw` Avcwb wb‡q †h‡Z mvnm bv cvb †g‡nievYx K‡i Avgvi Mvwo‡Z emyb|
Avcbv‡K ¯^m¤§v‡b wb‡q hvIqv Ges wbivc‡` evmvq †cuŠ‡Q †`Iqvi `vwqZ¡
Avgvi| GB e‡j GK cÖKv‡i wePvicwZ g‡nv`‡qi B”Qvi weiæ‡× m~dx mv‡ne
Zv‡K wb‡q niZv‡ji g‡a¨ PÆMÖvg iIbv n‡jb| XvKv, Kzwgj−v, †bvqvLvjx, †dbx
I PÆMÖv‡gi wg‡iik¦ivB _vbv AwZµg K‡i AZtci Av‡›`vjbiZ j¶ j¶
kªwg‡Ki m¤§yL w`‡q PÆMÖvg †Rjvi mxZvKzÊ _vbv AwZµg Kivi mgq wePvicwZ
mv‡ne‡K enbKvix `v‡qgx Kg‡c−‡·i MvoxwU Av‡›`vjbiZ kªwgK‡`i K‡Vvi
evavi m¤§yLxb nq| GB Mvwo‡Z †jevi †Kv‡U©i m`m¨ wePvicwZ Av‡Qb †R‡b
Av‡›`vjbiZ kªwgKMY gvigywL n‡q D‡Vb|
AZtci nhiZ kvn& m~dx gyn¤§` b~i“j Avjg Mvox †_‡K evwni n‡ZB kªwgKMY
Zv‡K m¤§vb cÖ`k©b K‡ib| m~dx mv‡ne AZxe Aí K_vq ¯^m¤§v‡b MvwowU Qvwo‡q
mxZvKzÊ _vbvi becÖwZwôZ †hvMv‡hvM gš¿Yvj‡qi mwPe ˆmq` †iRvDj nvqv‡Zi
cÖwZôZ wejvmeûj †M÷ nvDmwUi w`‡K wb‡q hvb| Z_vq hvIqvi ci mxZvKzÊ
_vbvi wbe©vnx Kg©KZ©v, _vbvi mKj Kg©Pvixe„›` Ges wKQz kªwgK †bZv †Mvc‡b

G‡m nhiZ kvn& m~dx gyn¤§` b~i“j Avjg I wePvicwZi mv‡_ mv¶vr K‡i e‡jb,
niZv‡ji g‡a¨ cvnvwoqv iv¯—v w`‡q n‡jI Mvox PÆMÖv‡g †cuŠQv‡eb| ZrKvjxb
†hvMv‡hvM mwPe Rbve ˆmq` †iRvDj nK `xN©w`b mwP‡ei `vwqZ¡ AwZ mZZvi
mv‡_ cvjb K‡i PvKwii †kl mgq G‡m wbR _vbvq GKwU wejvkeûj †M÷ nvDm
cÖwZôv K‡i niZv‡ji g‡a¨B D‡Øva‡bi mgq avh© K‡ib| wZwbI Z_vq Dcw¯’Z
n‡Z bv †c‡i Zv‡`i Rb¨ Av‡qvwRZ DbœZgv‡bi Lvevi-`vevi wePvicwZ g‡nv`q
I m~dx mv‡n‡ei mdim½x‡`i fv‡M¨ †Rv‡U| wKQz¶Y †mLv‡b wekªv‡gi ci ¯’vbxq
kªwgK †bZv I ¯’vbxq cÖkvm‡bi civg‡k© mxZvKzÊ _vbvi fvwUqvwi AÂj w`‡q
cvnvo-ce©Z AwZµg K‡i AZtci PÆMÖvg mvwK©U nvDm Awfgy‡L hvÎv
K‡ib| cvnvwo `yM©g iv¯—v AwZµg K‡i cw_g‡a¨ Mv‡qexfv‡e AwjAvDwjqvM‡Yi cÖZ¨¶ mvnvh¨ †c‡q PÆMÖvg mvwK©U nvD‡m Dcw¯’Z nb| AZtci
wePvicwZ Rvbv‡jb, Ô†Rjv cÖkvmK PÆMÖvg Avgvi Rb¨ wejvmeûj GKwU K¶
eivÏ w`‡q‡Qb| ûRyi, Avwg Avi Avcwb GKmv‡_ Ae¯’vb K‡i ivZe¨vcx
Ava¨vwZ¥K Av‡jvPbv Kie|Õ m~dx mv‡ne ej‡jb, ÔAvj−vn hv K‡ib Avgv‡`i
Rb¨ ZvB DËg n‡e|Õ wePvicwZ g‡nv`q mijfv‡e wPš—v K‡iwQ‡jb †h, miKvwi
†cÖv‡UvK‡j wePvicwZ I miKvwi EaŸ©Zb AvgjvMY mvwK©U nvD‡R _vK‡Z cv‡i,
wKš‘ m~dx `i‡ek †Zv †cÖv‡UvK‡ji AvIZvq Av‡mb bv|
mvwK©U nvD‡R cÖ‡ek K‡i AvIqvgx cÖfvekvjx ¸Êv I gš¿x Ievq`yj Kv‡`i mvwK©U
nvD‡m Zvi eivÏK…Z i“gwU m~dx mv‡ne‡K eivÏ †`Iqvq †PPv‡gwP K‡i †Rjv
cÖkvm‡Ki Dci ivMvwš—Z n‡q hvb| GgZve¯’vq wePvicwZ g‡nv`q I m~dx
mv‡ne‡K mvwK©U nvD‡R cÖ‡ek Ki‡Z †`‡L gš¿x Ievq`yj Kv‡`i welqwU Dcjwä
K‡i Zvi c~e© †PPv‡gwP eÜ K‡i †Pv‡ii b¨vq mvwK©U nvDR †_‡K Ab¨Î P‡j
hvb| G‡Z wePvicwZ Lvb AevK n‡jb! GKRb cÖfvekvjx gš¿x ¶gZvq
_vKve¯’vq wK K‡i GKRb cxi mv‡n‡ei bv‡g †Rjv cÖkvmK i“g eivÏ w`‡jb
Zv †`‡L wZwb wew¯§Z n‡jb| AZtci c„_K c„_K i“‡g ivwÎ hvcb K‡i
wePvicwZ g‡nv`q‡K mvjvZ, †ivRv, n¾ I hvKvZ msµvš— wel‡q K‡Vvi
KziAvwbK Dc‡`kmg~n ¯§iY Kiv‡j mr bxwZevb wePvicwZ nhiZ kvn& m~dx
gyn¤§` b~i“j Avj‡gi mv‡_ GKZ¡Zv †NvlYv K‡ib Ges GLb †_‡K h_vixwZ cuvP
Iqv³ mvjv‡Zi cÖwZ mwµq _vKvi B”Qv cÖKvk K‡ib| `yBR‡b Gkvi diR I
Ab¨vb¨ bdj mvjvZ Av`vq K‡i PÆMÖv‡gi Avwgivev` I K·evRv‡i `v‡qgx
Kg‡c−· KZ©„K cÖwZwôZ I cwiPvwjZ PÆMÖv‡gi †jvnvMvov _vbvi Avwgivev` cÖKí
cwi`k©‡bi D‡Ï‡k¨ c‡iiw`b mKvj †ejv hvÎvi cÖv°v‡j GKwU `ytmsev` cvIqv
†Mj †h, nhiZ kvn& m~dx gyn¤§` b~i“j Avj‡gi Mvoxi WªvBfvi niZv‡ji g‡a¨
Mvwo Pvwj‡q Avmv‡Z f‡q AvZw¼Z n‡q Zvi kix‡ii ZvcgvÎv I D”PZi i³Pv‡c

Avµvš— n‡q iv‡ÎB †m nvmcvZv‡j fwZ© nq| G‡Z m~dx mv‡ne GKUzI wPwš—Z
n‡jb bv|
GgZve¯—vq, AwZ wkïg‡bi AwaKvix wePviK wb‡Ri Ávb-Me©, AvwgZ¡ mvgvwRK
Ae¯’vb I ivóªxq gh©v`v fy‡j wZwb wM‡q ej‡jbÑ ÔûRyi Avcwb Avgv‡K wK g‡b
K‡ib| WªvBfvi bvB Zv‡Z wK n‡q‡Q| Avgvi AZxe †mŠfvM¨ †h Avwg AvR
Avcbvi Mvoxi cvBjU n‡q Avcbv‡K ¯§iY Kwi‡q w`e wePvicwZ nvweeyi ingvb
GKRb Av`k© WªvBfviI e‡U|Õ Zvi GB evK¨ ï‡b m~dx mv‡ne ¯—w¤¢Z I AevK
n‡q co‡jb| PÆMÖvg †Rjvi `vqiv RR c`-gh©v`vi 8 Rb †Rjv I `vqiv RR
†mLv‡b Dcw¯’Z wQ‡jb| Zv‡`i mv‡_ wQ‡jb Av‡iv 18-19 Rb mnKvix wbgœ
Av`vj‡Zi wePviKe„›`| hw`I Zv‡`i cÖ‡Z¨‡Ki mv‡_ bZzb bZzb Mvox I
Mvoxi PvjK i‡q‡Q| G‡`i mevB PÆMÖvg †Rjv RR, PÆMÖv‡gi †jevi †Kv‡Ui©
†Pqvig¨vb AwZ wgbwZ mnKv‡i ej‡jbÑ Ôm¨vi Avcwb hw` Avgv‡`i Mvox wb‡q
hvb Zv n‡j Avgiv AZ¨š— K…Zv_© ne| KviY, Avgiv Avcbvi AbyMZ Lv‡`g|
Avcwb Kó K‡i †Kb Mvox Pvjv‡eb?Õ AwZ nvwm Lywk I big Zweq‡Zi mv‡_
Dcw¯’Z 18-19 Rb wePviK I †Rjv cÖkvm‡bi Kg©KZ©v‡`i ej‡jb, ÔAvR Avwg
cxi mv‡n‡ei Mvox Pvwj‡q †h‡Z PvB|Õ GB e‡j `v‡qgx Kg‡c−‡·I
cZvKvevnx MvoxwU WªvBf K‡i cÖ_‡g Avwgivev` md~ xqv Avjxqv gv`ªvmv I
GwZgLvbv cwi`k©b, c‡i nhiZ kvn& m~dx Avey gymv Kwjgyj−vn ingvZzj−vwn
AvjvBwn Gi gvRvi kixd wRqviZ K‡I K·evRvi Awfgy‡L iIbv nb|
†mLv‡b †cuŠ‡Q mvwK©U nvD‡R Ae¯’vb Ki‡j ¯’vbxq †Rjv cÖkvm‡Ki GKRb
wmwbqi g¨vwR‡÷ªU nhiZ m~dx mv‡n‡ei GKwbô Lv‡`g gywi` cwiPq †`q| †m
wePviK mv‡ne‡K cÖfvweZ K‡i e‡jb †h, K·evRvi †Rjv m`‡ii cvnv‡oi
Dc‡i GKRb weL¨vZ `i‡ek Av‡Q| wePvicwZ nvweeyi ingvb Lvb Zvi mv‡_
†`Lv Kivi Rb¨ gbw¯’i K‡ib| G K_v ï‡b nhiZ kvn& m~dx gyn¤§` b~i“j Avjg
ivMvwš^Z n‡q Zvi mdim½x‡`i mv‡_ wb‡q GKwU jvwV nv‡Z fÊ- dwK‡ii
Av¯—vbvq nvbv †`b| KvÊÁvbnxb, g~L© I fÊcx‡ii Av¯—vbvq wM‡q Zv‡K kvmb
K‡ib Ges mij mwVK c‡_ Avmvi AvnŸvb Rvbvb| Ab¨_vq Zv‡K Zvi nv‡Zi
jvwV w`‡q †eÎvNvZ Ki‡eb e‡j kvmv‡Z _v‡Kb| G‡Z wePvicwZ wKQzUv weeªZ
n‡jI m~dx mv‡n‡ei Ab¨vq I Am‡Z¨i wei“‡× mr I ewjô c`‡¶‡ci cÖksmv
K‡ib| AZtci nhiZ kvn& m~dx gyn¤§` b~i“j Avjg †NvlYv K‡ib †h,
AbwZwej‡¤^ GB fÊcxi GB AÂj †Q‡o P‡j hv‡e Ges GB AÂjwU K·evRv‡ii
†cŠimfvi Aš—f©y³ n‡q ¯’vbxq RbmvaviY I cÖkvmb DcK…Z n‡e| m~dx mv‡n‡ei
†NvlYvi 6 gv‡mi g‡a¨ mKj fwel¨ØvYx ev¯—eiƒc jvf K‡i| AZtci ¯^m¤§v‡b I

wbivc‡` wePvicwZ g‡nv`q‡K c‡ii w`b Zvi wbR evmfeb jvjgvwUqvq ¯¿xi
wbKU †cuŠ‡Q w`‡q e‡jb, Ô†n gwnqmx igbx Avcbvi †QvÆ wkï‡K Avcbvi n‡¯—
†cuŠ‡Q w`‡q †Mjvg|Õ Gici nhiZ m~dx mv‡ne Zvi cÖwZ Awc©Z wewfbœ Kv‡R
RvwZmsNmn wek¦ md‡i P‡j hvb| †ek K‡qK eQi wePvicwZi mv‡_ Zvi †Kvb
†hvMv‡hvM wQj bv|
cieZ©x mg‡q AvIqvgx jxM miKvi‡K †fv‡U nvwi‡q weGbwc miKvi
¶gZvq Avm‡j wePvicwZ g‡nv`q †cÖm KvDwÝj †_‡K Aemi †bb| GK`v
igRv‡b nhiZ kvn& m~dx gyn¤§` b~i“j Avjg BdZvi Kivi Rb¨ wePvicwZ
g‡nv`‡qi †mB cyi‡bv jvjgvwUqvi evmvq Dcw¯’Z n‡j wePvicwZi GKgvÎ
AZxe webqx, bgª I mr ¯^fv‡ei Av`k© Kb¨v Zvi †g‡qi cix¶v cv‡mi Rb¨
wePvicwZ g‡nv`q I Zvi †g‡q m~dx mv‡n‡ei wbKU †`vqv PvB‡jb| m~dx mv‡ne
†g‡q‡K wKQz kZ© w`‡q ci ci wZbevi AvkvZxZfv‡e djvdj jvf K‡i cvm
Kivi †NvlYv w`‡jb| wePviK mv‡n‡ei bvZbxwUi bvg ÔfvebvÕ| wKš—y
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