Dhanmondi Old Eidgah

Mahisantosh Mosque located near the India-Bangladesh edge about 13 km northern western of Dhamorihat Thana Sadar in Naogaon place. Mahisantosh, known from Pre-Muslim periods, came to reputation during the guideline of Sultan Ruknuddin Barbak shah (1459-1474) who raised its place to an excellent town and known as it Barbakabad after him. Many traditional hemorrhoids, located in different places of the town, can still be monitored. In 1916 the varendra analysis team conducted a traditional excavation at Mahisantosh in the remains of the Jami Masjid heap. A little element of the mosque was exposed. Very lately individuals, after removing weeds, vegetation and junk of the Jami Masjid heap have developed up a new chauchala tin shade kacha creating on the old ranking of the mosque to perform Sunday desires. From the present remains it is still possible to recover the exclusive design of the mosque.

The 2.25m large materials of the rectangle-shaped mosque (24m X 16.20m externally) with semi-octagonal place techniques at the four aspects were designed of rock and bricks; the main was designed of rocks and the inner and external activities were secured with rock places. The top aspect act was provided with five (arched) doorways. Most probably the main one was larger than the flanking ones. There were three (arched) areas each on the south east aspect of and southern region aspects.

The inner of the mosque (19.50m X 11.70m) was divided by two selections of rock assistance supports, each having four assistance supports. Each main was status on an office rock foundation. The foundation of each main was divided into three sections: the decreased place, about 0.40m, was rectangle-shaped shape with pie design on its face; the middle element, about 1.55m, was decagonal with pattern and gong components and the greater element, about 0.96m, was polygonal (16 sided) with pattern and gong components and suspended pearl-string of 50% team design.

The main nave of the mosque, larger than the element ones, had three rectangle-shaped places and was perhaps secured over by Persia chauchala bins. Hemispherical domes, 12 in all, might have secured the element chicken wings. Thus the ceiling top program was almost just like that of the shatgumbad mosque at Bagerhat (1459 AD).

There are five mihrabs in the Qibla materials invert the top side aspect possibilities. The main mihrab, a little bit larger than the element ones, was removed from here and is now managed in the varendra analysis collection. Originally it was designed from 1 product of rock with amazing eye-catching schemes; pattern and gong, lotus and palmetto are its main ingredients. The extant mihrab at the southern region end also contains amazing developed design. It seems to have been designed of three places of rock. The main element of the mihrab industry is developed with attractive pattern and gong art work. On the element of the pattern is suspended a hand crafted series. A complete bloomed lotus weighs from the end of the pattern. The sidepieces of the rock places have geometric styles in round and rectangle-shaped shape types. The rosettes in the top and platform increase the beauty of the mihrab. It may be described here that the pattern and gong design, a very familiar eye-catching program, is also seen in mosques like darasbari, chhota sona and kusumba.

Stone-blocks calming propagate in and around the mosque involved eye-catching components on their activities. These developed stone-blocks indicate that the external outside of the materials of the mosque may have been developed with rock styles. The attractive devices are mostly geometric in design with flowery styles, palmette, nailheads, pie styles, look for components, pattern and gong components and suspended 50 % round jewelry. Some developed clay-based rocks were also exposed at a lot of period of removing junk. These clay-based rocks might have been used on the inner encounter of the drums equipment of the domes. Similar eye-catching program is seen in other mosques e.g., Darasabari, Chhota Sona and Kusumba.

When the Varendra Research Community conducted excavation on the website they discovered an epigraph product. It authorized the growth of a mosque during the guideline of Alauddin Husain shah in 912 AH/1506 AD. Very lately, another epigraph product was exposed at a lot of period of removing junk from the mosque. Currently it is calming before aspect of the lately designed kacha mosque creating. The epigraph contains two selections of writing and is developed on dark-colored basalt rock. It keep in mind the development of a mosque in a lot of period of Sultan Ruknuddin Barbak Shah by Ulugh Khan Hasan in the 867 AH/1463 AD.

Growth of these two individual from the same ruinous mosque improves some issues about the period of your energy and energy of growth of the mosque. Was the mosque developed in a lot of period of Sultan Barbak Shah or during a lot of period of Alauddin Husain Shah? Was it developed in a lot of period of Barbak Shah and therefore redesigned (or reconstructed) during the guideline of Alauddin Husain Shah? Or, was one of these two individual collected from outside and kept in the mosque when the mosque was in an amazing condition of preservation? It is not possible to figure out any of the above possibilities. It is, however, quite likely that the mosque was developed during the guideline of Sultan Barbak Shah in 867 AH (1463 AD) and knowledgeable a renovating during a lot of period of Sultan Alauddin Husain Shah in 912 AH (1506 AD).

Gurudwara Nanak Shahi (গুরুদুয়ারা নানকশাহী) is a Sikh Gurudwara in Dhaka, the capital of Bangladesh. It is considered to be the only official Sheikh Prayer Hall in Bangladesh. It is located at the campus of the University of Dhaka and considered to be the biggest of 9 to 10 Gurdwaras in the country.

According to the commemorating, the visit of Guru Nanak (1506-1507), founder of Sikh religion, it is the most important historic place. It is said to have been built in 1830. The present building of the Gurudwara Nanak Shahi was renovated in 1988-1989. The parkarma verandah had been constructed on all four sides of the original building to provide protection. You can go there in every Friday afternoon to pay a visit and see their rituals.

There are some few islands in the Mighty River Meghna. Locally these islands are called "Char" (চর). From Narsingdi to Chandpur, several chars are seen in the Meghna.

In Narayanganj-Munshiganj area (Sonargaon-Gozaria) there is seen three different islands. Locally they are named Char Balaki (বালাকি), Saydabad (সায়দাবাদ) or Gucchogram (গুচ্ছগ্রাম) and Nuner Tek (নুনের টেক). In Bangla, "tek" means some place isolated by water. Lalpuri Dorbar Sharif Complex is situated at Nuner Tek.

Lalpuri Shah was a preacher of Islam. When he came in this land no one can say exactly. People believe that the man had spiritual power to cure problems or illness. His actual date of demise is still unknown. Followers of him made a dorgah beside his tomb. Recently by the donation of people, a mosque with a tall minaret has made.

The island is isolated. Trawlers commute on scheduled time only on day time. But anyone can visit the place if he is willing to visit sonargaon. Trawlers go there in half an hour interval so anyone can go and after spending 30 minutes can return with the next trawler.

Bonpara Catholic Church is located in just 1 km west of Bonpara Bazar. It is also called Mariabad Dharmapolli (মারিয়াবাদ ধর্মপল্লী) or Bonpara Catholic Mission. As the Christian authorities are called Khristamandali (খ্রিস্টমন্ডলী), the church authority’s center is the Vatican or the Rome. For the faith and spiritual attention, the local public/service donations made this area and dedicated to Mother Maria or Mary, the mother of Jesus Christ.

This Dharmapolli consists of the 7 villages in various Union in Boraigram Upazila, but it is situated near to the historical Boral River in Bonpara Village. In 1940, the heavenly Father Thomas kattanera (pime), an Italian priest, came to this place and established this church in 1958.

In these villages, around 7 thousand Christian believers live. Among them, 95 percent are Bangalis and 5 percent are Saotal (সাঁওতাল) and other indigenous people.

Now a days, two priests are taking care as the management of the church. They are Father Dino Jyakominelli (জ্যাকোমিনেল্লী), Pime, and Father Antani Hamsda.