Sylhet has years of traditions, ethics-values, distinct local taste, and it has creative civilians’ constant effort which have made its historical landmarks a specimen of antiquity and splendid beauty. We have heard of the glorious tales from the character Dasharatha, of Valmiki’s Ramayana, about the ancient and remarkable ‘Singho Desh’, which is now known as Sylhet: Valmiki was inspired by the people of this area, their community, custom, behaviour, hospitality, politeness and also by their traditions and rituals of marriage. In addition to this, Mahabharata’s Author, Vedavyasa’s virtuous great grandmother, Arundhati, was also the daughter of this Srihatta- ‘Sreebhumi’. Besides, there were several scriptural war between the Sama Veda Maharishis (Sages) of Srihatta and the Maharishis of North India and in all those wars, the Maharishis of Srihatta were the winners ^[1]. From this, it can be easily assumed that why Rabindranath, in his poem, had addressed Sylhet by ‘Sreebhumi’ and wrote: 

Momotabihin Kalsrote 

Banglar Rashtroshima Hote

Nirbashita Tumi

Shundori Sreebhumi.

Bharati Apon Shunno hate 

Bangalir Hridoyer Shathe 

Banimallo Diya 

Badhe Tobo Hiya.

Sho Badhone Chirodin Tore Tobo Kache 

Banglar Ashirbadh Gatha Hoye Ache ^[2]. 

(This roughly summarises to, with the flow of pitiless time, the beautiful ‘Sreebhumi’ had been exiled from the boarders of Bangla. ‘Bharat’, with its own bare hands, has tied Srihatta’s heart and the heart of Bangalee’s with the garlands of words. The blessings of Bangla have been attached to this binding forever.)

Rabindranath wrote this poem in 1919 as he was enchanted by the reception he got, after coming to Sylhet, from all classes of people and he was captivated by the beauty and grandeur of this boarder area: upon reading this poem, it is easily comprehensible that why to Rabindranath this land appeared to be a place which is ‘Nirbashita’ (exiled) and gave the impression that it is situated outside ‘Rashtroshima’ (boarder). That is why, in the last stanza of the poem, the poet talked about blessings and there were also some sense of regret and that longing which implies to the fact that no one wants the banishment of this ‘Shundor’ (beautiful) ‘Sreebhumi’ (Srihatta) because this Srihatta is not just graced by beauty (Shundori) and by the footprints of the mythical notables (Puran-manob) but also because it has various glorified achievements and wisdom of the classical age. Rabindranath might not be unaware of Bankim Chandra’s statement where he said, ‘Amader Bongodesh Khristio Shopto Shotabdi Porjonto Brammhon Shunno Onarjobhumi Chilo. Kintu Parshoborti Srihatta Onchole Prachin Kal Theke Brammhon-Boshoti Chilo Bole Shusposhto Proman Pawa Geche’ ^[3], (which roughly translates to, Bengal was an uncultivated wilderness which did not have any Brahmins but the neighbouring Srihatta had Brahmin settlements from the ancient times). While keeping the consideration of Philosophical practice in mind, outside the religion and religious awareness, Philosopher Sarvepalli Radhakrishnan had already said, ‘Srihatta Holo Darshonikder Jonmobhumi’ ^[4] (which translates nearly as, Srihatta is the birthplace of the philosophers). 

Even then, it is not strange if the question arises: where are the traditions/principles of those philosophers today? The temple in Chaitanya Mahaprabhu’s homeland, Dhaka Dakshin, is a reminder that his father was born in this very land and he, himself, also walked on this land but did we manage to preserve any relics or token of those philosophers of Panchakhanda, specially that of Raghunatha Siromani or of Nibas Pandit? By looking at those relics, one could have said that this belongs to that philosopher who had once created a stir with the practice of philosophy.  

Niharranjan Ray, the famous historian and a student of the first batch of the Department of History of Sylhet’s Murari Chand College, referred to this region’s folk art, artistry, heritage restoration, uniqueness etc. and appealed with emphasis in 1942 that these things needed to be preserved ^[5]: which is yet to happen even today. The jeremiads of Bankim Chandra Chatterjee are coming to mind as he said, ‘Shahebra Jodi Pakhi Marite Jan, Taharo Itihiash Likhito Hoy, Kintu Banglar Itihash Nai. Greenlander Itihash Likhito Hoiyache, Māori Jatir Itihasho Ache, Kintu Je Deshe Gauda, Tamralipti, Shoptogramadi Nogor Chilo, Jekhane Naishadha Charita O Gita Govinda Likhito Hoiyache, Je Desh Udayana, Raghunatha Shiromani O Chaitanya Deber Jonmobhumi, She Desher Itihash Nai. Ingrej Pakhi Marileo Tar Itihash Likhia Rakhe, Kintu Bangalir Kuno Itihash Nai ^[6] (which, in some way, translates to, history is written whenever the British, merely, goes to bird hunting but there is no history of Bengal. The history of Greenland has been written and even Māori has history yet that country does not have any history which had Gauda, Tamralipta, Shaptagramadi kingdom, where Naishadha Charita and Gita Govinda had been written, the country which is the birthplace of Udayana, Raghunatha Shiromani and Chaitanya Mahaprabhu. The English keeps the record even after killing a bird but the Bangalee has no history). Many marvels take place in our lifetime, many notables born and die, several benevolent turn their works into magnanimous deeds, and they dedicate their whole life but we do not document them, we do not keep any monument of them and even if we do, we do not preserve them with proper importance: we cannot do it.  These words are literal truth for the ancient land, Sylhet: however, there are some monuments which have, still somehow, survived with and without attention, some with indifference and neglect. This essay is about those monuments of Sylhet, hence it is centred on, ‘Oitihashik Sthanshomuho O Sthapotto’ (Historical Places and Architecture). 

The Shah Jalal Dargah

Hazrat Shahjalal’s Dargah is not just visited by the people of Sylhet but also the historians, devotees, visitors and researchers of Bangladesh, India and different countries come to this shrine every day. Therefore, this gathering of the visitors can also be considered as an awe-inspiring incident alongside with the different rituals of the shrine. The main reason behind the sheer respect of the devotees, the curiosity of the visitors and the interest of the historians is not just based on the fact that there are numerous miracle stories about him rather because this place is the sanctuary of all people regardless of race and religion, and this is a safe gathering place of the Baul-Fakirs: nevertheless, Shahjalal’s arrival, his expedition, his journey, the selection of the place of his stay and the stories during his stay, all of those have a  supernatural story behind them. 

As per the acquired inscription, Shahjalal had come to Sylhet in 671 (Islamic Calendar/Hijri Calendar), at that time, he was 31 years old and he remained in Sylhet for 37 years. He died in 1340, in Islamic calendar it was in Zilkade 20 (Dhu al-Qadah Month), 740 Hijri: this makes his birth year as 1271. In accordance with the historian Gibbs’ book, History of Yemen Dynasty, some say that when Yemen’s ruler Al-Ashraf Umar II took Shahjalal’s test by giving him a poisonous drink, Shahjalal was 30 years old at that time: this makes his birth year as 1266 and in different opinion its 1196. Shahjalal was born in Yemen, as stated by the local rumours and the information in most biographical books: but according to the data found on the stone inscription, from the dynasty of Alauddin Husain Shah which was written in 911 (10^th Century) and is now preserved in Dhaka Museum, Shahjalal was born in Konya, Turkey ^[7]. He was nurtured by his maternal uncle, distinguished scholar of Saudi Arabia, Syed Ahmed Kabir Suhrawardi, as he lost his father before his birth and his mother just after three months of his birth. By acknowledging his uncle as his Pir (guardian/teacher), he took both Sharia and Ma’rifa knowledge from him. Mohammad Mubashshir Ali Chowdhury, the writer of Tarikh-E-Jalali, wrote, ‘Tini Emon Vabe Tar Bhagneke Boro Kore Tulte Chailen Jate Taar Zahir O Batin Gyan Govir Panditto O Boidogdher Store Giye Pouchote Pare. Karjoto Tai Ghotlo. Dhire Dhire Taar Oloikik Khomota Prokash Pete Shuru Korlo’ ^[8] (this, nearly, translates to, he wanted to raise his nephew in such a way that his Zahir and Batin (Exoteric and Esoteric) knowledge could reach up to the deep layer of scholarly knowledge. This happened in reality as well. Slowly, his supernatural power started to show up). 

According to the accounts on Tarikh-E-Jalali, Syed Ahmed Kabir gave a charge to his nephew, which was to rescue a doe’s dwelling from a tiger, and he was satisfied by his work. Upon mentioning this incident, Mubashshir Ali Chowdhury wrote that because of the disciple’s endless devotion, the psyche of the teacher-student had reached in such a stage where both became one and identical. Then he brought a handful of soil from his home and gave it to Shahjalal while saying, ‘Beriye Poro Ebong Je Matir Shonge Ei Matir Rup-Rosh-Ghraner Shadrishsho Khuje Pabe Shekhane Ei Mati Choriye Diye Astana Garbe’ ^[9] (this, roughly, translates to, go and wherever you will find the soil which will have a resemblance with this soil’s form, essence and smell: scatter this soil there and build your shelter in that area). After many incidents, Shahjalal defeated the King Gour Govinda and handed the governorship to Sikandar Khan Ghazi. Shahjalal stayed here as the soil of where the shrine is situated today, had similar traits which mirrored that handful of soil.   

Upon entering the Dargah premise, the first thing that will catch the eyes of the visitors are the flocking of Jalali Kobutor (Rock Dove) and their throaty coos will reach the ears. These are the descendants of those one pair of pigeons which were gifted by Sultan Nizamuddin Auliya to Shahjalal while he was coming back from Delhi. The Dargah mosque will come to view if someone looks straight and in its right there is the stairway which leads to the shrine at the hilltop. By looking at the right side, big pots to receive the offerings and donations from the devotees and a pond will come to view: Dargah Title Madrasa (up to Post Graduation) will come to sight upon looking at left. 

This pond on the right side is that pond, where numerous giant snakehead fishes can be seen, which is the main attraction for many curious devotees. Whenever the devotees toss small fishes and other different foods on the pond, after buying those from the market beside the shrine, black giant snakeheads float upwards and start to eat. A mixture of different Taka notes can be seen inside the big pots, on the right. These are offerings of the devotees which are given on the basis of their past promise or for the purpose of any future wishes. 

The Dargah Title Madrasa (up to Post Graduation), on the left, follows the customs of Deobandi Sharia. Though there are differences of norms and principles between the activities of the Madrasa and the ways and opinions of the Baul Fakirs, they are co-existing quite peacefully together now: except few isolated incidents in the past. 

Upon looking straight from the premise, the shrine at the top of the hill and the mosque on left side will come to the view. The concrete building of the mosque was built in 1531 which was damaged later on in the 1897’s earthquake. The devotees and the supplicants go to the sheet covered shrine for the purpose of ziyarat (pilgrimage/visit) while climbing to several steps of stairs and by crossing the hall room. The entrance and the prayer hall of this place had been founded by John Willis in 1789-93. At the south side of Shahjalal’s grave, is the grave of his travel partners Haji Yusuf, Haji Khalil and Haji Dariya. On the east and west side, there is the grave of Shahjalal’s another travel partner, Sheikh Ali, a prince of Yemen, who left his kingdom and another grave is of, once Sylhet’s administrator, Makbul Khan Uzir. Moreover, the grave of Bongobir (hero of Bengal) General M.A.G. Osmani and many other notables’ graves are also beside the shrine. 

Among all the significant architectures of this Dargah, the square one-dome building is particularly noteworthy. This was constructed by Faujdar of Sylhet, Forhad Khan, in 1667. There are four towers in the four corners of this dome and there is an entrance on its arch. This dome is established above the octagonal drum and it has pitcher-finial (decorative piece) at the top. 

On stone inscription, which is positioned at the top of the entrance, it is written that, by the order of Shahjalal, Khalish Khan in 911 Hijri had built this structure during the reign of Sultan Alauddin Husain Shah. 

Among the four stone inscription of the Dargah, in the most ancient one, the information can be found that a mosque was constructed by the vizier of the council during the reign of Sultan Shamsuddin Shah. This stone inscription is written in fine Tughra design but the one third of this inscription had been blended in while making the wall: the measurement of the stone inscription is 4ft. 

At the west side of the Dargah there is another eye-catching place that is the waterfalls. The devotees believe that this falls has a connection to Mecca and that is why its water tastes just as sweet and pure as Zamzam. In the falls, golden Koi and Walking catfish can be seen. On top of that, the other noteworthy things in the Dargah are, Shahjalal’s Clog, Sword, Dish and Cup. 

At Present, the most interesting thing about Shahjalal’s Dargah is its weekly Urus (Urs- one kind of celebration) where many Baul Fakirs come from all around greater Sylhet and they sing song while taking the blessings of Shahjalal with them.  

Hazrat Shah Paran’s Dargah

This rarely happens that the visitors and the devotees who come to Shahjalal’s Dargah will not visit, his travel companion and his relative, Shah Paran’s shrine. Different vehicles can be found, to reach Shah Paran’s Dargah, just outside Shahjalal’s Dargah because the devotees want to go to his shrine immediately after visiting Shahjalal. There are some obvious reason behind this. Shah Paran was Shahjalal’s nephew: besides, there are some supernatural stories, common to this area, about Shah Paran which is connected to Jalali Kobutor. After entering the Dargah, when someone notices the Jalali Kobutor, they hear those stories from one person or the other. About this, Syed Murtaza Ali, in Hazrat Shah Jalal O Sylheter Itihash, wrote, “Kothito Ache Tini Protteho Dargahr Ekti Kobutor Kheye Tar Palok Nijer Jhulite Rakhten. Pore Ekdin Hazrat Shahjalal Kobutorer Shongkha Kom Dekhe Karon Jiggasha Korle Tini Palokguli Uriye Den. Shonge Shonge Tara Kobutor Hoye Jay. Tar Oloukik Kriya Dekhe Hazrat Take Shohorer Baire Onnotro Obosthan Korte Bolen ^[10] (this translates to, allegedly he used to eat one pigeon every day and keep its feather to himself. Later one day, after observing the lesser number of pigeons, Shahjalal asked him about the reason. He tossed the feathers and instantly those became pigeons. Following this incident, Hazrat asked him to move outside the city). 

The devotees of Shah Paran hold this incident as literal truth and for this reason, to some devotees, his significance is no less than Shahjalal. It is also been said by many that Shahjalal got worried after he saw this paranormal act of his nephew and told him that it is not right to show this type of miracle in front of common people as many will fail to understand its true meaning: so there is a greater chance of creating misperception by this. After this, he ordered him to build a home, 8km outside the city, at Khadim Nagar and to spread the religion to the locals of that area. In accordance to his uncle’s order, Shah Paran stayed there his whole life. 

His shrine is just beside the market area, above a hill. In comparison to Shahjalal’s shrine, it is less crowed and therefore, the atmosphere is calm and pleasant here. Just beside the shrine, there is an old tree which is providing shade to the shrine from many years. There is a mosque beside the shrine which was supposedly built in the Seventh Century. According to the stone inscription found in that area, the name of the founder of this mosque was Abdullah. The mosque has three rectangular domes and its wall is 4ft in width. The measurement of its inside structure is 39ft in the north and south and 12ft in the east and west. The four corners of the outside part have four octagonal side towers which reach up to the cornice. The top of it has Umbrella like shades and it has Lily buds’ finial. In the east Facade (wall), there are three entrance ways which are surrounded by rectangular boarder and arch. The rectangular mosque is divided by three bays of diagonal arch. The central bay is bigger than the other two bays and is square shaped. The room’s measurement of one side is 12ft. The other two bays are rectangular in shape and are 12ft in measurement. Among the three domes, the central dome is situated above a tower. 

No one can tell with certainty, the birth year of Shah Paran: still, there are some room for consideration here, although he might not be the same age as Shahjalal, he should not be too young. His home was in Bukhara and his father’s name was Muhammad. He lost his father when he was only 11. After attaining the knowledge of Sharia, an eagerness was created within him to achieve the knowledge of spirituality. He accomplished that knowledge from a Dervish named Al Amin who was from Neshapur, Bukhara. Upon hearing about Shahjalal’s expedition to the Indian subcontinent, he accompanied him and after several incidents he worked to propagate religion in Ita, Longla and in Habiganj on the basis of Shahjalal’s order: all these he did before settling to Khadim Nagar after coming to Sylhet. 

Dhaka Dakshin’s Pilgrimage

Chaitanya Mahaprabhu was born in Nabadwip, India in 1485. His mother’s name was Sachi Devi and his father’s name was Jagannath Mishra. His father’s home was in Dhaka Dakshin and for this reason he had a connection with this land. Not just from paternal line, in a sense he was Sylheti by birth: about this Achyut Charan Choudhury wrote, “Ochirmrito Oshtotonoyar Por Ekti Putro Jaat Hoiyachilo – Ini Visvarupa. Jokhon 7/8 Botshorer, Tokhon Jagannather Ahoban Ashilo, Upendra Mishra Putro K Bidesh Jaite Likhilen. Sachi Visvarupa K Mata Bilashini Devir Kore Orpon Koriya Potir Shohit Dhaka Dakshine Gelen. Kichudin Tothay Obosthitir Por Sachi Devir Punogorbhoshonchar Hoy” ^[11] (this translates to, after the premature death of eight daughters, one son was born and he was Visvarupa. When he was 7/8y old, the call of Jagannath came. Upendra Mishra had written to his son to go abroad. Sachi gave her son to her mother Bilashini Devi and accompanied her husband to Dhaka Dakshin. Sachi was again expecting a baby after staying there for a while). 

The child who was conceived by Sachi Devi at the time when she was in Dhaka Dakshin and her elder son was 8/9y old, that son was Chaitanya but his birth took place in Nabadwip. 

Through the publicity of Harinam (Bhajan-Kirtan/Hare Krishna Mana-Mantra), Chaitanya Mahaprabhu spread the concept of divine love throughout the world and in this the contribution of the pandits’ of Srihatta was no less. From his chief council, Advaita Acharya was a resident of Sylhet. Moreover, Madhavendra Puri, Srivasa Thakura and, the person who created a stir in the realm of knowledge in Nabadwip, Raghunatha Siromani were also from Sylhet. The patron of the new awareness of Vedantic Philosophy (Gaudiya Vaishnavism), Chaitanya came to his paternal land, Sylhet. That’s why, Dhaka Dakshin’s Pilgrimage is not for Jagannath Mishra’s birth: it is because of the arrival of his worthy son, Chaitanya. In accordance to the previous promise given to his paternal grandmother, Shova Devi, and on the basis of his mother’s order, he came to Dhaka Dakshin in 1510. 

Dhaka Dakshin is situated in Golapganj upazila of Sylhet district and its distance from Sylhet is 26km. There is a pond behind the bazaar of Dhaka Dakshin and there are two hills beside the pond. There is a temple above the lower hill in the left side and on the higher hill in the right side there is the ancestral home of Chaitanya and the ruins of temple. 

The first thing which will catch the eye, after reaching the premise of the temple, is the gate: there are five temples in its left, Natmandir, Dol-Mandir, Ram Mandir, Sri Mandir and Bhog Mandir. There is a Nat-Mondop in front of those temples. It is said that the king of Manipur, Bhagya Chandra, donated a bell of brass which was 5 Mann in weight, in the Eighteenth Century but it got burned in a fire. Later, another king of Manipur, Chandrakirti Singh, offered a brass bell of 2 Mann which is still there in the temple. It is to be noted that the temples of present time were not built long ago but there are still some ruins left of the main temple. Many people cover long distance to visit this place which is renowned for the ancestors of Chaitanya and his virtuous deeds. Every year, in the month of Chaitra, a fair is arranged to remember Chaitanya’s arrival. 

Jugal Tila  

It is been assumed that this temple which is located in Sylhet’s Kajal Shah Area was established by Saint Yugal around 300 years ago. As it is situated above a hill, to reach the central temple, several steps of stairs have to be climbed. Supposedly, the current temple was built later. 

Giridhari Mohodoy Temple   

This temple, which is 17ft high, is estimated to be built around Eighteenth Century: it is in Lamabazar, Sylhet. This temple has not been like its earlier self as according to the land-design, the temple was square before and the expansion of each sides were 11ft. It has a peak-like structure.

Tin Mandir Bari (Three Temple Home)

Built with three separate temple buildings, this three temple home is situated in Lamabazar. Just like it is not known that who built these temples, the date of its making is also not known accurately but by looking at the architecture it can be assumed that they were built in the Eighteenth Century. 

Doshnami Akhra 

There is an idol of Gauri-Shiv, made with white marble, in this temple of Lamabazar which is formed with four small buildings: there is also a Shiv Lingam which is 3ft in height and 10 Mann in weight in the temple. The date of its establishment is not known but it has been assumed that it might have been built during the end of Eighteenth Century. 

Nimbark Ashram 

This Ashram is located in the Mirza Jangal area of Sylhet. It is noted as an ancient religious centre. 

Jaintia Rajbari

As there are mentions of Jaintia Kingdom in Mahabharata, which is around four thousand years old, and other mythological books, it is easy to consider its history as a legendary myth but there is no denying of its antiquity. Following the war of Kurukshetra, when King Yudhishthira did the ritual of Ashvamedha, Jaintia was known as woman’s kingdom. As Prameela, the queen of Jaintia, held the sacrificial horse as captive, Arjuna came to rescue it: but he was perplexed by whether or not to fight with a woman’s army. A treaty was formed because of this and Arjuna married the queen. However the story is in Mahabharata, a clearer picture can be drawn about the kingdom from another story, which is, “Assamer Kamarupa Rajjer Raja Mara Gele Rani Urmi Paliye Eshe Narirajjer Ekangsho Odhikar Kore Notun Rajjo Sthapon Koren. Rani Urmir Meye Urvarar Shonge Biye Hoy Tibet Theke Asha Juboraj Krishaker. Tini Pore Tibetey Fire Jan. Kintu Tar Putro Theke Jay Narirajje. Hataker Pore Raja Hoy Tar Putro Guhak. Guhak Mara Gele Rajjo Vag Hoy Tin Putrer Modhdhe. Jayantak Namer Putrer Vagey Je Ongsho Pore Tar Nam Jaintia. Ekporjaye Rajjo Chole Jay Rajpurohith Brammhander Hathe. Purohith Rajbongsher Charjon Raja Ponerosho shaal Porjonjonto Rajotto Koren. Purohit Bongsher Jayanta Rayer Konna Jayantir Biye Hoy Khasia Shordarputro Lomboborer Shathe. Pore Shudhu Rajkonna Noy, Rajjo O chole Jaay Khasiader Hathe. Khasiader Teishjon raja Atharosho Poytrish Shaal Porjonto Shashon Koren Jaintia Rajjo ^[12] (which translates to, following the death of the king of Assam’s Kamarupa, the queen Urmirani had fled and built a new kingdom after seizing one portion of the woman’s kingdom by right. Urvara, the daughter of Urmirani, got married to the prince of Tibetan Kingdom, named Krishak: who went back to Tibet afterwards but his son had stayed in the woman’s kingdom. After Hatak, his son Guhak became the king. The kingdom was divided between his three sons following his death. The part which was the fortune of the son named Jayantak, became Jaintia kingdom. At one stage, the kingdom went to the hands of the Brahmin Ministers. From the lineage of the ruling Brahmin ministers, four kings ruled the area till 1500. Jayanti, the daughter of Jayanta Ray who was from the ruling Brahmin lineage, got married to the Khasi chief’s son, Lambabar. Hence not just the princess, the entire kingdom went to the Khasi people: a total of 23 Khasi kings ruled Jaintia kingdom till 1835). 

According to another story, a tribal king, named Borghohain, was the father of this kingdom (from Syiem Sutnga Clan) and the kingdom was named after his queen Jainteshwari. 

Since there are different views and stories about the formation of the kingdom, it is tough to reach to a definitive conclusion: but it is true that there are the ruins of the palace, there are megalith stone and a temple was built to place the idol of Kali. It had been stated in different description that human sacrifice used to be done regularly under the foot of the Kali’s idol. For many years, different independent king ruled this kingdom. The last king of Jaintia, Rajendra Singh, lost his kingdom as he was accused of sacrificing three British people and by imprisoning him, he was sent to Sylhet to the house of Murari Chand. He was kept under observation until his last breath and there he died in 1861. 

The megalith stones, under the tree shade of the king’s home, are said to be used by the kings as their throne: where they sat while they listened to their subjects’ requests and also used to give judgements on their deeds. However, the researchers have done several thorough inspection about the placing of the stones along with different other things and have reached to the conclusion that these are tomb stones (monuments). The Khasi race had set up these stones to preserve the memories of their dead or to show respect to their ancestors ^[13].  

Ali Amjad’s Clock

Upon entering Sylhet by Keane Bridge, built above Surma, Ali Amjad’s Clock and the Clock Tower will catch the visitors’ attention when they will look at their left after reaching to the middle of the bridge: and the sound of the time indicator will startle them as well. Undoubtedly, this clock represents the taste and the sense of beauty of a sophisticated person of this area. 

It is rumoured that the clock was constructed by Longla’s Zamindar, Nawab Moulvi Ali Amjad Khan but it is not true: because the clock was built in 1874 and Ali Amjad Khan was born in 1871. Though he was not the founder, it is true that his name was associated with the clock for a valid reason. The clock was built with his name when he was 3/4y of age and his father, Ali Ahmed Khan, was the founder of this clock. There was another occasion for the establishment of the clock: in 1874, to celebrate the arrival of India’s governor, the 1^st Earl of Northbrook, this clock and the steps of Channighat were made to increase the beauty of the city. Later on, numerous Sari Gan (folk song) were written on it ^[14]. 

Keane Bridge

The construction of this Keane Bridge, built above Surma, had started around 1933 and completed in 1936. The length of this bridge is 1150ft and width is 27ft: the cost of making this bridge was 56 lakhs taka, at that time. Though this bridge was made by the effort of Abdul Hamid and Pramad Datta, it was named after Assam’s Governor that time, Sir Michael Keane ^[15]. When one part of this bridge was damaged in 1971, it was renovated by the funding of Bangladesh Railway in 1977. Once it was the only medium of transportation on land: as it became frail later on, another bridge named ‘Shahjalaj Setu’ was constructed in Mendibag area, in 1984. Presently, the establishment of another bridge in Kazir Bazar area has been concluded.

Upon entering Sylhet, the bridge charms the visitors and the common people as it is appealing to look at. Once, enchanted by the beauty of dawn and dusk from Keane Bridge, Dilwar Khan wrote two of his poems, titled, ‘Keane Bridge E Godhuli’ (Sunset in Keane Bridge) and ‘Keane Bridge E Shurjodoy’ (Sunrise in Keane Bridge). The last three stanza of the poem, ‘Keane Bridge E Shurjodoy’, are quoted here, 

Niche Jol Kolkol Begboti Nodi Surmar,

Kan Pete Shuni Shei Oporup Totinir Vasha:

Gotibonto Pran Jar Jiboner Shei Sreyo Asha,

Srishtir Politey Shei Bij Boney Okhkhoy Poggar.

Shohosha Firiye Chokh Cheye Dekhi Dur Pubakashe

Torun Rokter Moto Jage Laal Shahoshi Orun, 

Pakhir Kakoli Jage. Jhirjhire Shitol Batashe

Diner Jatrar Shuru. Ontorale Rojoni Korun.

Dharalo Borshar Moto Shornomoy Shurjoroshshir Fola

Keane Bridgey Aghath Hane. Shuru Hoy Jonotar Chola. 

[Oikotan: November, 1994, Sylhet]

(This, roughly, summarises to, the poet listens to the sound of the beautiful Surma River which is flowing with vigour. Energy is the main drive of this river. The day starts as the bright red sun rises from the East sky and the twittering of the birds start. The journey of the day begins with a calm and cold air. The blazing rays of the sun pours down on the bridge just like the sharp rain.)

Manipuri Rajbari

The king of Burma took the opportunity of the fight for power between two brothers, Chourjit Singh and Marjit Singh of Manipur Dynasty, and took the side of Marjit Singh, hence, Chourjit Singh and his followers had to settle in Sylhet ^[16]. Based on separate opinion, upon losing a war with the neighbouring Burmese and losing the kingdom to them, King Chourjit took refuge in Sylhet’s Kasar with two of his brothers, Marjit Singh and Gambhir Singh, and his military. The house he built in Mirza Jangal was later known as “Manipuri Rajbari”. The followers of Chourjit had settled in different areas of Sylhet. After that, the two brothers of Gambhir Singh went to Moulvibazar’s Bhanugach but Gambhir Singh stayed here. The British asked Gambhir Singh’s support to defeat the rebellious Khasi people as they were non-cooperative in several occasions. They became successful in defeating the Khasi people and in return the British helped Gambhir Singh to take back his kingdom of Manipur. Once again, he became the king of Manipur but the palace and the temple were destroyed in the earthquake of 1897: even today, the ruins can be found there ^[17].

Murari Chand College

Raja Girish Chandra Roy built a high-school by the name of Murari Chand High School in 1886: which was named after his maternal grandfather, Murari Chand and this school was later converted, officially, to a college in June 27, 1892. This was the first college of Assam province and Professor Satish Chandra Roy was its first principal. As this college fell into financial crisis after the death of its founder, Girish Chandra Roy, the government took its entire responsibility and in April 1, 1912, the college started its journey as a complete government college: at that time, Apurba Chandra Dutta was its principal. In the beginning, the college was connected to the school but later, in 1925, it was transferred to where it is now placed.    

On the long journey of this college, there were several students and teachers who had displayed unparalleled achievements in national and international level. In addition to this, the eye-soothing beauty of this college has to be mentioned in detail. About this, the writer of Murari Chand Colleger Itikotha and a former student, teacher and Principal of this college, Abdul Aziz wrote in his autobiographical book, “Amader Chatrabostay Colleger Campusti Dekhte Chilo Chobir Moto. Tamabil Shoroker Parshoborti Tilar Parshe Ghash Kete Shundor Kore Lekha Thakto M.C.C. Colleger Pray Protiti Bhoboner Shamnei Chilo Fuler Bagan. Ghash Kata Machiney Shokal Bikal Malira Ghash Kete Gota Campustike Chimcham Kore Rakhto. Kola Bhobon O Proshashonik Bhoboner Charpashe Tilar Opor Boshar Jonno Sthayi Bench Pata Chilo. Campuser Shoundorjo Bordhoner Jonno Chilo Thoka Thoka Jhau Gacher Sari- Ja Malider Shojotno Porichorjay Ek Noyonabhiram Drishsher Obotarona Korto” ^[18]. (This translates to, in our student life, the college campus looked like a picture. On the grass trimmed hill, beside the Tamabil road, there was M.C.C beautifully written. There were flower garden in front of all the buildings of the college. The gardeners used to keep the whole place tidy, by cutting the grass all time with lawn mower. There were benches on the hills surrounding the administrative and the art building. Numerous Tamarisk trees were there to increase the beauty of the campus: by the care of the gardeners, these used to create a striking image.)

Afterwards, several new buildings were made: though not all the buildings have gardens in front of them, still everyone is bewitched by the beauty of the campus. 

The Tea Gardens of Sylhet

In 1855, a man named Warish found indigenous tea in Sylhet’s Chandkhani which is now a part of India ^[19]: then in 1857, the first commercial tea estate was established in Malnicherra. Today, among the 156 tea gardens of Bangladesh, a total of 132 tea gardens are in Sylhet division and among them 20 tea gardens are in Sylhet district. Around 96% of tea production of Bangladesh comes from the greater Sylhet division’s tea estates ^[20]. The stunning beauty of the tea gardens has to be mentioned along with their importance in the economy. Tourists, from both inside and outside Sylhet, visit here regularly to enjoy the beauty of the hills, tea-plants and the shade trees of the tea gardens.

Jaflong

Jaflong, which is situated at the foot of Khasi Jaintia Mountain, is very alluring in its beauty and for this reason it is considered as one of the best tourist spots to the residents of Sylhet and of other areas. Though the natural old beauty of this place has been lessened by the artificial touch, this place still attracts tourists. The distance of Jaflong is 62km from Sylhet. After crossing Murari Chand College of Tilagor and Shah Paran Gate of Khadim Nagar, the journey to Jaflong is not less pleasant than the actual spot. The road leads to Jaflong-Tamabil and to the border area: the scenery of both sides of that road is delightful. Throughout the drive, small and big hills and falls come to view which are near and far.  

Upon reaching there, the trans-boundary river of India and Bangladesh will come to view: it is called Piyain. Its water is very clear and lovely. On the riverside, there are several stone quarry: once, all those used to catch the eyes of the visitors as the natural beauty but the sound of the stone crushers of today will not be deemed as enjoyable, it might jog some other bad memories. Yet, who does not like to see the Khasia Polli near Jaflong, their manners and customs, their houses, their lifestyle, their betel plants. 

Osmani Museum

To celebrate the commander-in-chief of the liberation war, Muhammad Ataul Gani Osmani (1918-1981), the Osmani Museum was established in March 4, 1984: it was 39 years ago from today. Hussain Mohammad Irshad, then president, was the initiator of this. The museum, which is situated in the house of General Osmani in Sylhet’s Naiorpul, was founded as a part of the National Museum. After the building was handed over to “The Jubeida Khatun-Khan Bahahdur Mofizur Rahman Trust” by his family, National Museum took it for 99 years as lease. 

There are a total of three galleries in it. In this museum, there are some chair-table, some books in the cupboard, used cloths, paintings and photographs of the Liberation War, different things of different places, briefcase, single bed, Prayer Chowki, Manpotro (a letter to honour or praise a notable), Manpotro of Independence Day, passport, personal badge and several his personal photographs. 

The picture of simple lifestyle of the patriot Osmani will appear to anybody’s eye after witnessing the collections. 

Matin Uddin Ahmed Museum

This museum, which was named after Matin Uddin Ahmed (1900-1980), is situated in the heart of Sylhet city: it is located in the fourth floor of Zindabazar’s Shukria Market. He was a language activist and a litterateur. Side by side to his pursuit of literature, he had personal interest in collecting rare objects and later on, he donated his collection to his grandson, Dr. Mustafa Shahzaman Bahar. By founding “Matin Uddin Ahmed Museum”, he had undertaken the preservation of those items. The noteworthy things conserved in this memorial museum are, around five thousand rare books, two tusks of elephant which are each 2 Mann in weight, dice game and chess made with elephant’s tusk, boomerang, hourglass, cannon shell used in WWII, used pens of world-famous people, 150 years old typewriter, ancient coin, ancient calendar, the documents of slave trade which are nearly 250 years old and the photographs of different mosques of the world. 

Shahi Eidgah

Faujdar of Mughal, Farhad Khan, built this oldest Eidgah of Sylhet. To reach the Mihrab, which is situated above this wall surrounded Eidgah, twenty stairs need to be crossed. As well as the central Mihrab, there are other Mihrab: the central Mihrab is made with half dome. On the side of the Mihrabs, which are on the both sides of the central Mihrab, are octagonal towers and those are roofed with umbrella like shades. A total of three entrance are there in this Eidgah. There is a pond which is used as wudu khana. 

Around one and half lakh people can pray in this Eidgah. This lovely place which is decorated with 15 domes, is a witness of many historical events. At present, the environment of this Eidgah is so pleasant that people go to visit this place daily, in the evening.

Farhad Khan’s Bridge 

This ancient bridge is made above the main road of Sylhet’s Gowalichara. Made with span arch, this bridge’s construction date was 1098 Hijri/1674 Christian Calendar: this is based on a stone inscription written in Farsi. 

Hada Miah Mada Miahr Tila (The Hill of Hada and Mada Miah)

Near Shahi Eidgah, in the north side, there is a hill which is known as Hada Miah Mada Miahr Tila. Two brother, Syed Mohammad Hadi and Syed Mohammad Mahdi, became martyrs while fighting face to face with the British rulers. The truth of this story can be found in the autobiography of Robert Lindsay: he was the collector of Sylhet, at that time. The thorough description of this fight cannot be found in any other records other than Lindsay but there are many rumours about this. Whatever the folklore is, these two young men, of Sylhet, declared their rebellion against the British power even before Titumir and announced, “Aj Ingrej Rajotter Shesh Din” (this translates to, the reign of the English is at an end): they attacked Lindsey with armed force but as Lindsey was already prepared beforehand, he was able to defeat and kill them ^[21]. 

Museum of Rajas    

Managed by “Dewan Talibur Raja Trust”, “The Museum of Rajas” started experimentally in April 25, 2006 and the inauguration of this museum was announced by playing more than hundred Ektara, in June 30. About this the patrons of this trust, Syeda Mina Raja, Fatema Nahreen Raja, Fatema Nazrin Raja, Dewan Mohammad Tasawwar Raja, Begum Mosleha Monira Raja, declared that, “Ekhane Moromi Kobi Dewan Hason Raja Chowdhury, Khan Bahadur Dewan Eklimur Raja Chowdhury (Kabbo Bisharodh), Shikkhanuragi Dewan Talibur Raja Chowdhury M.A. LL.B (Aligarh) Ebong Onnanno Shommanito Rajader; Sylhet Oncholer Moromi Kobider; Lokoshahitto, Lokogiti O Baddojontro Ittadi Shongshlishto Drobbadi Prodorshito Hobe” ^[22] (which translates to, the folk-literature, folk-songs, instruments and other related belongings of- mystic poet Dewan Hason Raja, Dewan Eklimur Raja who was a scholar of poetry, educationist Dewan Talibur Raja, some other respected Raja and the mystic poets of Sylhet will be displayed here). Currently, the manuscript of Hason Raja’s songs, coins of that time, stamps, the used items and photographs of Hason Raja and his lineage and different types of folk instruments are exhibiting there. 

Work Cited 

1. Chowdhury, Pal Krishnakumar. Srihatta Sreebhumi. Edited by Ashimkumar Datta, et al., Kolkata, Durgapur Srihatta Shommiloni, 1995.
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20. Harler, Campbell R. The Culture and Marketing of Tea. Oxford University Press, 1956.
21. Hassan, Rashidul, and Shoriful Alom. Sylhet Itihash O Oitijjho. Edited by Shorif Uddin Ahmed, Dhaka, Bangladesh Itihash Shomiti, 1999.
22. “Museum of Rajas.” Rajakunjo, 2006.