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How did haluya-ruti come to Bangladesh in Shab-e-Barat?

How did haluya-ruti come to Bangladesh in Shab-e-Barat
How did haluya-ruti come to Bangladesh in Shab-e-Barat

How did haluya-ruti come to Bangladesh in Shab-e-Barat?
Shab-e-Barat, known to Muslims as the ‘Most Holy Night’. In Bangladesh, on the night of Shab-e-Barat, many Muslims will pray in the mosque.

Another common and important accompaniment to this is making pudding at home and distributing it among the neighbors. In the society of Bangladesh, the issue of shab-i-barat inevitably comes down to the issue of making haluya-ruti.

But the question is, how has this culture of making haluya-ruti been introduced in Bangladesh?

Many of those who analyze the history of Islam think that the society of Bangladesh is a part of the larger Muslim Ummah.

Muhammad Ibrahim, a professor of Islamic history and culture at Dhaka University, said Islam came to Delhi, India politically in the 11th century. At that time Islam also appeared in the then land of Bangladesh.

Professor Muhammad Ibrahim said, “Even in the time of Rasulullah SAW, his relatives in this subcontinent, Islam came from distant Arabia to different countries, with some indigenous ingredients added. We know that Rasulullah SAW liked sweets very much. It’s a way of liking him. As a result, sweets have a popularity in Muslim society. ”

He thinks that there is a connection between making and distributing haluya-ruti during Shab-i-Barat and sharing the joy. “It has become customary to share the joy with others. It involves two things – religious sentiment and social protection,” said Professor Ibrahim.

Since there are ingredients for making pudding in Bangladesh, it has come. Basically; Pudding was introduced in the sweet sense. The widespread practice of Shab-i-Barat in the land of Bangladesh began in the late 19th century.

At that time the Nawabs of Dhaka used to observe Shab-i-Barat after many events, says historian Professor Muntasir Mamun. He said that at that time the Nawabs of Dhaka used to light up during Shab-i-Barat. Then he would distribute sweets side by side.

According to historians, since the sweet shop was not very popular at that time, the practice of making pudding at home with the ingredients of sweet national food started. Gradually it spreads.

Professor Mamun, who has studied the history of Dhaka, said that the Nawabs of Dhaka used to organize large-scale Shab-i-Barat to deal with the Hindu domination at that time. It was an attempt to bring together the Muslim identity and dominance of the Nawabs of Dhaka.

Professor Mamun said, “Since the Nawabs were Muslims and they controlled Dhaka, they attached importance to festivals. Through this, the three issues of Nawab’s dominance, Muslim domination and religion were brought together.”

In the late 19th century, the observance of Shab-i-Barat in Dhaka emerged as a matter of Muslim identity. That is what Professor Mamun says. In that continuity, Shab-i-Barat has become a big festival. Professor Mamun mentioned that the observance of public holidays has increased during the Pakistan period.

He said there was a time when the celebration of Shab-i-Barat in Dhaka was among Sunni Muslims. According to historians, Shab-i-Barat observance has become a part of religion and culture in present day Bangladesh.

Many Muslims believe that the fate of the next year is decided on the night of Shab-i-Barat. According to him, there are many ideas about Shab-i-Barat. The most important of these is food and drink. In the society of Bangladesh, many people think that it is obligatory to make pudding and bread on the night of Shabe Barat.

But Muhammad Abdul Latif, a professor in the Department of Islamic History at Dhaka University, said the culture of pudding was spreading in the Indian subcontinent. But in the eyes of Islam, it is not obligatory to eat it with Shab-i-Barat, he said.

News Source: BBC Bangla

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