চেরাগদানি দীঘি এবং মসজিদ

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).

Golakata Mosque and Dighi were built in 16th century AD.  the mosque's gigantic structure makes it very special. It stands 150 feet tall. The steps were made by bricks. Recently it looks a bit distinct. It is mixed with some colors but white & reds are frequently used. There is a huge prayer space where many people say their prayer.

There is a very big Dighi known as Galakata Dighi. This place becomes very calm and relaxed in evening by the whining of birds. Many people come here to chill. This Dighi is filled with natural beauty.

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১৬শ শতকে নির্মিত গলাকাটা মসজিদটির বিশেষত্ব হল এটির বিশালাকৃতি। প্রায় ১৫০ ফুট উঁচু এই মসজিদটি অত্যন্ত যত্নের সাথে নির্মাণ করা হয় এমন একটি সময়ে যখন প্রযুক্তিগত দিক দিয়ে এই অঞ্চলের মানুষ পিছিয়ে ছিল। মসজিদের সিঁড়িগুলো ইটের তৈরি ছিল। তবে, বর্তমানে মসজিদটিকে সামান্য আলাদা দেখায়। মসজিদটিতে বিভিন্ন রঙ ব্যবহার করা হলেও লাল এবং সাদা রঙের প্রাধান্য চোখে পড়ে। গলাকাটা মসজিদের নামাজ আদায় করার স্থানটি বেশ বিশালাকারের।

এখানে গলাকাটা দীঘি নামে একটি বিশাল দীঘি রয়েছে। বিকালবেলা পাখিদের কিচিরমিচিরে দীঘির পাড়ে এক প্রশান্তিকর পরিবেশের সৃষ্টি হয়। প্রাকৃতিক সৌন্দর্যে ভরপুর এই দীঘিতে অনেকেই আসেন প্রশান্তি অর্জনের জন্য। দীঘিতে ভ্রমনের জন্য এবং এটির সৌন্দর্য উপভোগের জন্য এখানে বিভিন্ন আকারের নৌকা রয়েছে। এখানে আসলে আপনি বিশাল প্রকৃতিকে দেখে মুগ্ধ না হয়ে পারবেন না। প্রকৃতিকে দেখার পাশাপাশি আপনি দীঘিতে গোসলও করতে পারবেন।

It was built at a time when Sultani era was at its end and Mughal era had just set in. According to the inscription found in the mosque, it was built by Nawab Mirza Murad Khan, son of Jawahar Ali Khan Kakshal, in 1582 AD (989 Hijri).

The end of the 16th century AD is regarded as a tumultuous period in the history of Bengal due to anti-Mughal resistance spearheaded by the Bara Bhuiyans. During this era, the region, mentioned as ‘Sherpur Morcha’ in Ain-i Akbari by abul fazal, was the stronghold of the Kakshal rebels. They expressed solidarity with the bara bhuiyans of Bengal and the Afghan leader Masum Khan Kabuli. In fact Khherua mosque came into being to serve the community. As it was built while a political crisis was going on, a degree of negligence is evident in the construction and ornamentation of the mosque.

The rectangular mosque is 17.34 meters long from north to south while 7.5 meters wide from west to east. Its dimension from inside is 13.72 meters long and 3.8 meters wide. The walls are about 1.83 meters thick. The mosque has three entrances on the east, of which the central one is bigger than the two on its sides. Also, there is an entry on each side on the north and the south. Inside the mosque, on the west wall, there are three half-cylindrical concave mihrabs within a rectangular frame. The one in the middle is bigger than the other two and all three are devoid of any ornamentation.

Kherua mosque has three domes in a row, which look like three bowls of same size placed upside down. There is no motif or ornamentation on the domes. The construction looks similar to that of Sultani era. The two sides of the cornice are slightly curved taking after the traditional hut of Bengal. This type of roof treatment is seen in most of the 15th century architectural works. In the front walls some paneling work was done. There was some ornamentation with terracotta tiles, which are no longer there now. There were two inscriptions engraved on the two sides of the central entrance. One inscription is still there while the other is being preserved in the Karachi Museum. From the shape of the stone used for the inscription, it is assumed that the piece was the part of a statue; and the inscription was inscribed on the backside of the statue and placed on the wall. Kherua Mosque demands a great importance as an example of early mughal mosques in Bengal.

Jungle-bari (জঙ্গলবাড়ী) is mainly a fort that is located at the Jungle-bari (জঙ্গলবাড়ী) of Karimganj Upazila (করিমগঞ্জ উপজেলা) of Kishoreganj (কিশোরগঞ্জ). It was the second capital of Isha Khan (ইশা খাঁ). He captured the fort from Lokkhon Shing Hajara (লক্ষন সিং হাজারা) during the battle of Egaro Shindur (এগারো সিন্দুর) with Man Singh (মান সিংহ).

This is known as Jungle-bari Durgo (জঙ্গলবাড়ী দুর্গ), Isha Khar Bari (ইশা খাঁর বাড়ী), etc. to the local people. There is a dilapidated building is still available there. A portion of that building is still being used by the decedents from Isha Kha (ইশা খাঁ).

An archaic mosque is available just beside the Jungle-bari (জঙ্গলবাড়ী) fort. It’s a small rectangular shaped mosque having three domes at the top and four minarets at the four corners. A large pond is available at the eastern side of the mosque.

Most of the Zamindar Bari (জমিদার বাড়ী) from Bangladesh are in a very poor condition. That time the owners were facing difficulties for religious upheaval and other adverse situations, thus they have sensed an urgency to leave this country for their own safety. But fortunately, here they are still living with pride, may be they were too much friendly with the peasants.