In writing the true history of Bangla literature and culture, Abdul Karim Sahityabisar (1871-1953) inherited the inheritance today, acknowledging with respect to the Saraswat Samaj of two Bengalis. Although he was the first generation of English-educated matriculate in the Muslim society, he spent his life in the village of Patiya, while teaching in the village school and working as a clerk in the government education department of Chittagong city. His regular contact with Succadri-Mandi was in Kolkata and Dhaka's Budhandali. These poor rural people and senior elders were respected by all of them.
Ritendra Pariikar's eminent Sanskrit scholar and medieval Indian saint and expert in his pursuit Kshitimohan Senasastri once came to Chittagong and became busy with meeting with the literary scholars. Seeing the fervor of Shastri, a local bureaucrat assured him that he would invite him to practice his authority. "Katiyamohan became hot and surprised. He said: What you say, call him! He is our leader, our humility, will call him, we will go to him. ... Seeing him from a distance, Kshitimohan said: He is not a person, he is an institution. (Literary Mahbub ul Alam)
It is a wonder that in the context of today's poor house of the village, how it became an institution from the individual.
Abdul Karim has collected the old manuscript handwritten with an uninterrupted hand. By making these shifts, he became skilled at reading the book and gradually became aware of his literary value. From the beginning of the nineteenth century, the time of printing printed for the printing press came. Most of the hand-written manuscripts and manuscripts are disproportionate to the memory of ancestors in most homes irrespective of Hindu-Muslim-irrespective of their past life.
For the benefit of the English, the new biology of the city was born, not even in the history of the history of numerous stories, khichs, songs, songs, and flags spread in rural Bengal. Rather, a dark medieval thought of Bengal, like the history of Europe, was influenced by the effect of some English teaching. The allegation was that during this period of Muslim rule, there is no mention of significant literary and creative work in Bengal. Since the collection, reading, and discussion of Abdul Karim from here onwards, the revolutionary events of the revolutionary era. The identity of his work in Calcutta has raised the angle of scholarship, it is understood that the thesis used in the commentary by Buddhist scholar Bomkesh Mustafi - 'After the heir (after the collections of Mahamahopadhyay Haraprasad Shastri), the unidentified, nonessential, interesting, and surprising by the Munshi Abdul Karim, after the collections of Hariprasad Shastri Many monthly newspapers are published. '
As a result of this initiative, 'Nearly 400 years of literary patterns have been established in the history of Bengali literature. His credit for the discovery of the medieval poets of the medieval period (Dr. Mahbubul Haq). His most important poet is Shah Mohammed Sagir of the fifteenth century, Daulat Wazir Bahram Khan of the 16th century, Syed Sultan, Sheikh Fayzullah, 17th century Qazi Daulat, Magan Thakur, Alaol and Ali Raza of 18th Century. Apart from this, there are thirty-three poets of Sridhar Kaviraj, Kavindra Parameshwar, Shreekar Nandi, Gobind Das, and thirty-three Hindu poets, whose father and the position he was the first inventor.
As a result of this his work became glaring at the end of medieval darkness and on the other hand, Muslim contribution in Bengali literature was seriously recognized in the mainstream of literature outside the insignificant manuscript.
In the face of the book, Haraprasad Shastri recounted the work of Narottam Thakur's Radhika Malabanan (1312b), edited by Abdul Kareem's wisdom and skill, and wrote, "He will work harder in the performance of this rare book, as well as the tactics, As it has been shown in the whole of Bengal, why is it in all India? It seems as if a white editor has accomplished this book. '
The work of the German editor was not easy. Even though living in the underdeveloped environment of his village, this gentleman spent all his time in his writings and spent his studies. Many manuscripts have to be written by themselves. He also compiled a copy of the copies of a verse and judged the revised final text of it. Throughout his life, he wrote introductory and empirical essays and roles in five hundred and seventy-five pods, writes, Historical articles, book reviews, or book acquaintances' (Ahmed Sharif). Abdul Karim, who has done this work with patience, labor and time, told him the correct explanation by calling him Ahmad Sharif, his 'pursuit, and worship'. In his own language, the same thing is said to be 'the search and discovery of an ancient path is like a meditation object. Throughout life, I have lived as a meditation yogi.
The traditional human consciousness of Bengal's rural society was instantly developed in these people. He has been maintaining a cordial relationship with everyone, Hindu-Muslim did not discriminate. 'Pundits have collected Hindu-Muslim Abedade before they did not collect any pots with such non-communal sentiments' (Ahmed Sharif). During the publication of his written 'ancient book' in the Vangiya Sahitya Parishad, the editorial in the role of the famous writer Ramendrasundar Trivedi has also been expressed in the same way: 'The generosity of the compiler cannot be ended by praising the generosity of hard work, labor, and literature.
Because of this her sense of humor, Abdul Karim played the role of pioneer in the minds of the Muslims of Bengal in the minds and minds of the Bengali people. In the oppression of madrasa and mullahs, the Muslims of this country were away from teaching and practicing the Bengali language. Along with the delay of the arrival of educated Muslims of the nineteenth century, the Muslim community bound by Madrasa-Maktab's lineage was skeptical of its language and culture. Abdul Karim is very excited about this.
In 1320, he clearly stated: 'Bengali Muslims have been using the Bengali language as a whole. No other language other than Bangla language can be the mother tongue of the Bengali Muslim and the national language. It was understood by our ancestors and accordingly, they were branded in that work. '
To be noted, he has raised the demand of Bengal as the mother tongue and national language simultaneously. Because, the mother tongue can be the national language, the equation was very difficult to understand and observe in the religion-based nationality of the underprivileged Muslims. Again, the universal recognition of this equation was important in the emergence of Bangladesh. The work that was accomplished in 1971 by the struggle and war in the political arena, began at the beginning of the century, in this rural, poor realistic visionary understanding of poor knowledge. Abdul Karim also understands that to get the footsteps of national literature, it must be written in a pure language. This transparent aspect of language was aroused in him. In 1903, in the book 'Muslim Literature in the Bengali language', published in Nabanur, wrote: "We are absolutely devoted to Bengali Hindus." In 1918, he wrote: "Some of us can not say good sense in the idea of idiom, by rejecting the Bengali language as a language of Hinduism, Western language Urdu language can be used to replace your native language and national language. In the speech of the president of the convention held in Chittagong in 1951, he spoke about the mother tongue and the opponents of culture: "Today, they want to sink the country, those who have raised questions cannot carry our culture in the Bengali language."
Badruddin Umar, a well-known intellectual of the history of the language movement of the Language Movement, said, "The exaggeration of the movement of East Bengal in the development of the East Bengal movement for the next twenty years will not be exaggeration," said Badruddin Umar, the author of the Sahitya Bisard, presented at the Chittagong Cultural Conference on March 16,
To evaluate his life, it is to say that this common man of the village was a man of the ideology of building the ideology of Bangladesh.