Pending Waliullah, A little about this great writter.

photo:Syed Fida Hossain

In the memory of Mohammad Nasiruddin, he read the first story of Syed Waliullah. The story that first appeared in the monthly Saugae Pavet (November-December, 1942) was published in 1348. For many years, that idea was ours, the story of 'eternal earth' is the story of his first published story. But after that it was unexplored, before that he wrote a story; From the time he was studying in Dhaka Intermediate College, he got involved in literary studies, published in the year 1939 on his college anniversary, his story 'Unlimited One Nimase' Due to the absurdity, mainly due to the novel 'Lalsalu', there was a lot of enthusiasm among the readers about Syed Waliullah, and it continued to grow - Waliullah has renewed the revelation due to the researchers. Rather the enthusiasm of the readers has inspired researchers to discover their work again. Thus, in the last few decades, researchers and readers have gathered new information about Waliullah through collective inquiries, in front of us. His new and unpublished new writings have come. Two or three versions of some of the same writings have helped our researchers and writers to think about his writings and style. Even a story of 'No Kande Bubu' was analyzed by Abdul Mannan Syed, that is why such thoughts arise among us, in the sixties, the anti-script stories that were created in West Bengal, Subrata Sengupta, Ramanath Roy, Balaram Basak, Shekhar Basu, Kalyan Sen was the author of the stream, the foundation of that movement was created by Syed Waliullah. Recitation of words and sentences, repetition, Regional dialogue, etc., in all things, the story of 'Kande Bubu' has progressed; In view of this commentary, Abdul Mannan Syed remarked that the sixties anti-classical writers also wanted to create a new structure through continuous recitation of 'words and sentences'. However, there is still no work on how the influence of Waliullah influenced the story writers, or how Wahidullah himself or his continuous recitation of words and sentences in his stories. So it was not possible for us to reach a specific conclusion about this. But to say this, it is enough to justify this that a careful examination of the experiments in fiction in East Bengal was born in Waliullah's hands. So how did he see his time in the stream of torrents, in the contemporary writings, how the observation was made, how he evaluated his own writing, or how he evaluated,

In the beginning of 1402 (in 1995), such an important revival was found in an old monthly magazine called Syed Waliullah. The story is rehearsed in 'Shraban-Ashwin 1402 of Bangla Academy magazine'. Meanwhile, two volumes of Syed Waliullah were published in Bangla Academy in 1986 and 1987 under the editorship of Syed Akram Hossain. Laila Zaman claims that this is the story of Syed Waliullah's first story in 'Bangla Academy'. It is logical to claim that his claim will be followed later. For the time being, in December 1996, it was not included in Syed Waliullah's 'Storytelling' edited by scholar and educationist Hayat Mamud published from retirement. Of course, many may say, 'Bangla Academy Magazine' publication irregular; It may also be that this number actually came out in December 1996. When we accept it for the sake of reasoning, when we see that it was not added to the second edition of the "Storytelling" in 2005, it would be very intimidating and question questions about the value of the editing of the book. Because a few years ago, in 2001, from the classical publication of Calcutta in 2001, Syed Waliullah's 'story compilation' came out in the editorship of the Holy Government and it included the story 'unresolved'. In truth, due to 'Bangla Academy Magazine', due to being a farsighted newspaper in Bangladesh, due to the repetition of Waliullah's collection of stories of Waliullah in this country, the 'unresolved' story remained outside the eyes of the reader. Even Abdul Mannan Syed, in his Syed Waliullah, later added this story as a part of the readers, knowing about a little about 'pending' but still studying in detail, the story is still dark. Likewise, due to the reactions of Waliullah's collection of collections in this country, the 'unresolved' story remained outside the eyes of the reader. Even Abdul Mannan Syed, in his Syed Waliullah, later added this story as a part of the readers, knowing little about 'pending' but still studying this story is still dark in the dark.

But what is the reason for considering 'pending' with such importance? Laila Zaman as 'guess', this is the first story of Syed Waliullah, why? Although 'pending' has been published in the monthly 'Saturday's letter' in the Chaitra number of 1348 (March-April 1942), Laila Zaman's' guess' is because 'the linguistic feature of one of the original compositions of Syed Waliullah is that the essay is in the language Writing. It is noteworthy that his first book, 'Unlimited One Nimes', published three years ago, is also written in the current language. Apart from this story, no other story written in Sadhu can be found. (Syed Waliullah's first story: 'Pending', Laila Zaman, Bangla Academy Magazine: Sraban-Ashwin 1402) '. Later on he wrote that, 'After some time after publication (ie,' unlimited one 'and' some of the eternal earth '), the editorial office of' Saturday's letter 'was waiting for some time to be published.

Before talking about this 'guess', once a young year-we see the developments of Syed Waliullah of Bichol, we also know about the story of the story. He was a friend of his school and college life. Nazrul Karim - who started his journey with the Sociology Department of Dhaka University. In memory of Syed Abul Maksud, he told that in 1935-36, Syed Waliullah was seen in Feni High School when he was studying in the 7th and 8th class. The school had hostels and the authorities started the house system. Waliullah was made the editor of the magazine or wall of their house there. He kept his name, 'The light of dawn'. The headmaster also praised the name. Later, when he was admitted to Dhaka College, he joined Mohammad Toaha, Sanaul Haque as their classmate, Khwaja Khairuddin Since then, Waliullah has been associated with all of the Pragati writers and artists association. But he himself was a free-thinking person. When 'Anjali' was printed on 'Saturday's letter', he crossed the boundaries of the College and passed BA first year student at Anandamohan College. From here he graduated with distinction. The way he was building himself, he went to Calcutta, after which he would find a more free, unobtrusive environment, it is very normal. Guess, he sent the post in the letter of Saturday also. Mohammad Nasiruddin remembered, Waliullah's writings were written. When their meeting is known, do not remember her. But when Waliullah went to the first 'Saogat' office, Nasiruddin was surprised at his appearance and clothes. It is very normal. Guess, he sent the post in the letter of Saturday also. Mohammad Nasiruddin remembered, Waliullah's writings were written. When their meeting is known, do not remember her. But when Waliullah went to the first 'Saogat' office, Nasiruddin was surprised at his appearance and clothes. It is very normal. Guess, he sent the post in the letter of Saturday also. Mohammad Nasiruddin remembered, Waliullah's writings were written. When their meeting is known, do not remember her. But when Waliullah went to the first 'Saogat' office, Nasiruddin was surprised at his appearance and clothes.

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'Unrecognized', Writing Essential, Witty Stories And the issues of Hindu-Muslim communal position and the various initiatives taken out of that position. In this story, two friends Mohim and Mohiuddin marry each other's sisters to highlight Bengaliism above all. To solve a major problem in India, they have taken one step after another. The birth of both their daughters and sons 'hope and trust' makes their activities even more dreamy. But hope and trust get sick, their death risk makes both families so distraught that they return to family religion. While staying at the college, he wrote 'unlimited one' in the current language, why did he go to use the sad language in this story? The answer to this question is hidden in the story of the story. He wanted to write a satirical story in a serious background, They wanted to give a fine and consistent hint through it. In such a case, what is the alternative of sad language? That is why he has adopted the language of Saint-Linghya to write it. And obviously there is no relation to the first written or not. It may be that, young Waliullah was experimenting with the story, so he was also interested in satirical writing and opted for writing Sadhuritei. Whatever the artistic value of the 'pending' story, it expresses her thoughts quite clearly. Apart from that, being a friend of Waliullah's elder brother, he is found in the memory of Kazi Afsar Uddin Ahmed, who has written the story while studying in college. Therefore, it is natural to not be the first to become an 'unresolved' story. While studying in college, he wrote the story and named it. Therefore, it is natural to not be the first to become an 'unresolved' story. While studying in college, he wrote the story and named it. Therefore, it is natural to not be the first to become an 'unresolved' story. So, he was also interested in satirical writing and chose to write Sadhuritei for writing. Whatever the artistic value of the 'pending' story, it expresses her thoughts quite clearly. Apart from that, being a friend of Waliullah's elder brother, he is found in the memory of Kazi Afsar Uddin Ahmed, who has written the story while studying in college. Therefore, it is natural to not be the first to become an 'unresolved' story. So, he was also interested in satirical writing and chose to write Sadhuritei for writing. Whatever the artistic value of the 'pending' story, it expresses her thoughts quite clearly. Apart from that, being a friend of Waliullah's elder brother, he is found in the memory of Kazi Afsar Uddin Ahmed, who has written the story while studying in college. Therefore, it is natural to not be the first to become an 'unresolved' story.

So far as we know, only two stories of Waliullah have been printed before - in a college magazine, another monthly session. It is also an important story from the story - because 'pending' is published in the 'Letter of the Saturday' magazine. Which was then discussed in various literary world for various reasons. In addition to those other Bengali Muslim literary writers, then what has happened - debut and progress through Saogat or Mohammadi - the publication of 'Saturday's letter' expresses his own unique mental preparation and exaltation. In a newspaper he is only 20 years old, who is introducing new socialism to the reader community. Rejects established writers, and also refines the sophisticated taste. What was the relation of Waliullah with the 'Saturday Letter' paper, how far it developed, Their revelation in the near future will surely become important to the researchers. Kazi Afsar Uddin Ahmed said that there was a faction in the writer society at that time. Mohammadi or Saogat - Waliullah avoided the two groups. Maybe, these divisions also made him interested in other newspapers at the beginning of writing. He came to be very close to 'Saturday's letter'. And this is the result of the 'pending' After going to Kolkata, he did not go to the Saogat chat too much. Even when he went to Kaji Afsar Uddin Shawkat Osman, Golam Kuddus, Zainul Abedinera, along with him. Later, in the letter of 'Shabbir's letter' he was not seen again - it is said that the relationship did not become intense even with his newspaper. This division also made him interested in other newspapers at the beginning of writing. He came to be very close to 'Saturday's letter'. And this is the result of the 'pending' After going to Kolkata, he did not go to the Saogat chat too much. Even when he went to Kaji Afsar Uddin Shawkat Osman, Golam Kuddus, Zainul Abedinera, along with him. Later, in the letter of 'Shabbir's letter' he was not seen again - it is said that the relationship did not become intense even with his newspaper. This division also made him interested in other journals at the beginning of writing. He came to be very close to 'Saturday's letter'. And this is the result of the 'pending' After going to Kolkata, he did not go to the Saogat chat too much. Even when he went to Kaji Afsar Uddin Shawkat Osman, Golam Kuddus, Zainul Abedinera, along with him. Later, in the letter of 'Shabbir's letter' he could not be seen again - it is said that the relationship did not become intense with his newspaper.

Sayyid Waliullah himself, consciously, did not compile the experience of reading these early stories of his early stories, further, perhaps from a 'boring experience', he freed the reader. But the application that he created through his creation as a whole has been continuously unraveling his writings. But this is not the only overall picture-the importance of 'unresolved' is due to multiple reasons. Its content and publication tell us, there is also a political perspective in this story. Because in 1942, just a year before the story, published in 1942, the Lahore Resolution of the Muslim League has been adopted in 'Pakistan Proposal'. This proposal changed the politics of India, the Pandora box opened, and the politicians, rather than the helpless people who were trapped in the trap of violence, were walking on the road instead, Which has left for the future of this sub-continent, long, wound. Although a seemingly humorous and weak story, 'unresolved' is an attempt to uncover a deeper disease. As a young man, through which he looked at contemporary issues, he took him in the future to write a story of 'Tulsi tree' or 'LalSaloo'. Later he wrote a story of 'Tulsi tree' from the people's life in different structures, in different structures, in a different structure, after the deep illness of his 'unresolved' story and his healing. Among the short stories available to Syed Waliullah, these two stories have been highlighted in how only communal harmony is being studied in public life. There is, however, a story about him. That's why some of the movement of the Pakistan movement seems to have happened. That is also his first writing. And he did not even book it. In the Magh 1348 (January 1942), we read a young Anwar in a story called 'Chaitradadera one-a-half hour', to make a tuition of the girl named Chalha, who is in a conditioned house. Does Anwar repeatedly recite the Muslims' poverty, misery and inefficiency, and recollect their past glory in order to cover their feelings of love? He says to Chalha, seeing the poverty-stricken farmers of this country, they do not seem to understand the harsh state that Muslims ruled this state one day. They are now humiliated and disgraced because of those brutal and cruel experiences. But after giving a description of the promise of bringing back that glorious past, rather, his helplessness arises only to his own person and he tells Shalaya that he will not come from tomorrow, he will not come again tomorrow. It is understood, Waliullah, a young man who had been trying to write literature on the deep insistence of the Pakistan movement, But he did not find it as inferior, he himself abandoned his own efforts.

As it has been said before, the very simple story of the 'pending' story Mohiuddin and Mahiuddin, a student of economics, raised the discrimination of Hindus and Muslims and resolved to solve one of India's main problems. By holding the name of one another, they open up the marriage of each other's sister on the day after the union was formed. They give 'a strong vision' to the Bengali national dresses, as we often see the intellectuals showing our path to light, we see that politicians are worried too. Syed Waliullah wrote:

As a result, it was that in the tight pajamama, they covered their feet four feet, on the face of Punjabi and coat, and dhutir crossed the head and turned around on the head. The two started the tremendous and the countless civilians of theirs started imitating the beginning.

It is difficult to say whether Waliullah could write in the present time, what he wrote. The two mohi now mind their religion. He wrote:

Finally, Mahabudas raised a common house, which on one side was installed on the one side of the temple and on another side the Imam platform was made.

On one holy evening the prayer was played by bells together and the prayer was done in a loud voice. The priests and the priests performed the work of the two moi.

After that, two Mahi have named their children, they said to each other, 'If you name a Muslim, then I will object, and if I give the name of the goddess, then you will object.'

What is really ridiculous and ridiculous is its complexity, how much limitless it can be, how unlimited it becomes, what is better than Waliullah and who understands? And in the end, it has been done in this story, the complexity has been unlimited. In 1942, Waliullah presented the fate of 1947 through humor:

Then what is all about. Naughty boys tear off Indian national flags

But what is the solution to the problem? What is the key to saving hope and trust? If Peer Sahib's beard is seen, or if he 'peeks to the priest', will he live the hope and do not die? By using these two names in the form of 'hope' and 'trust', Waliullah made our indication of real hope and hope:

I only think that the seed of typhoid-disease will first be driven out of India, unless the responsibility is to save hope and reliance. O Allaah, O God, you tell us, give me wisdom, I pray this prayer and pray.

in this conclusion, what is meant by Sayed Waliullah, is it really possible in today's Bangladesh?

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Of course, many of our well-known writers could not take the writings of Syed Waliullah. Modern writers like Hassan Hafizur Rahman, Abdul Haq, Munir Chowdhury and Abul Hossain have shown fury about his writings. One of the reasons for this may be that the characters of Waliullah's story are of the middle class or the lower, but the individuality is the main feature. In the sixties of the last century, even in the seventies-eighty decades of such fiction, it was not even ready for people of lower castes. People of such a weird lower caste have come up in his story that we are surprised. The presence of the underprivileged people of such a diverse profession is, in fact, very few writers in the world. Underground beggars, Sareng, Khalasi, Majhi, villagers, fugitives murderers, slum dwellers, horse owners, thieves, In his writings he gave Maulvi such a variety of different people - in his writings - their ecological and psychological aspects. But even then, telling stories in one word, without incident, is unconvincing. Because they are not as diverse as they are professionally, their lifestyle is very common, there is no such complication about them. It was not possible due to the fact that the structure of the production was so intense. But by showing the individualism of these people, he has made one of them immortal. On the one hand, he created a bridge between the readers and the reader with their inner humanity. This duality is finally published in his story of 'Tulsi tree'. In 1942, Waliullah published the 'pending' problem of Hindu-Muslim problem, through intense mockery;

The story of a 'Tulsi tree' - a widely read story - where a group of refugees and occupiers of low caste people are constantly attacking the Hindu community, but they take care of the misconduct, increasingly become uneasy, suddenly finding a Tulsi tree We see these people, who are leaving their homes due to communal riots, are going to get a new human spirit in this way. Humanity is nurturing new ones. The paradoxes, the perspective that pushed them towards the path of communalism, awakened vengeance, even after the circumstances and perspective, a tulip tree would revitalize them. Through their artistic obscurity, their feelings and tendencies change. Undoubtedly this story is one of Sayed Waliullah's best two or three stories. Shawkat Osman said, 'In the story of Waliullah, the nature or nature comes in the form of the characters'. We used to feel reading while reading the story, that a Tulsi tree has finally lost the ecology, losing the country and society has become a human character.

In context, say a news has been seen in the past few weeks ago: Many families in Dhaka city gave a sunny sunshine to Tulsi tree on the roof of a residential building. But the householder who comes to the roof is not liked by another householder. He instructed to remove it. Talking, scramble - then it went to the police station. After sharing the news on social media Facebook, it was found that there are many others with bitter experiences of tulasi trees. For example, many people from Tulsi tree of a tub tear off the leaves; But when they talked about planting trees, they used to vomit. Another, after placing the tulle of flowers of flowers on their roofs, saw all the tubes disappeared, only the Tulsi tree is lying! The extent of perspective or bitterness of each of the experiences may be different - but from ours it is our conclusion: Waliullah progressed beyond the 'pending' episode; To tell the truth, he was able to write in the context of the scope of the settlement. But we still fall in the 'pending' episode. Waliullah has reached the paradigm of 'pending' epic 'near the story of a Tulsi tree', but our Bangladesh or none of us could still reach there. Every religion is now in vulnerable Bangladesh, and even the religion of the highest population - because violence, intolerance and animosity are being organized to strike like other religious people, and to make the arrangements uninterrupted, fanatical people are being violent and dark. With this humility of ours,