A Biography of Golam Mostofa

Introduction

December 16, 1971. Bangladesh became independent. Many poets and writers were re-evaluated. Some suddenly became ‘Pakistani litterateurs’ in the pages of history. One such figure was Golam Mostofa. His ‘Bishwanabi’ had reached every Muslim home in Bengal. His poem ‘Amar Muhammad Rasul’ is still sung in mosques. Yet, why did he stand against Bengal during the Language Movement? Why did he write poetry in favor of Urdu as the state language? That contradiction remains unresolved.

Golam Mostofa was a poet, novelist, essayist, translator, educationist, and Islamic thinker. His contribution to Bengali literature is undeniable. ‘Bishwanabi’ is considered the finest biography of Prophet Muhammad (PBUH) in Bengali. His poem ‘Amar Muhammad Rasul’ is etched in the hearts of Bengali Muslims. But at the same time, he was a supporter of the Pakistan movement, wrote ‘Tarana-e-Pakistan’, and took a pro-Urdu stance during the Language Movement. Therefore, after his death, mixed reactions emerged. Pakistan awarded him the ‘Sitara-i-Imtiaz’, but in independent Bangladesh, his old allegiance sparked controversy.

This 28-chapter epic unfolds the complete life of Golam Mostofa — the farmer-poet’s son from Manoharpur village in Jhenaidah — his childhood, education, higher studies in Kolkata, teaching career, the background of writing ‘Bishwanabi’, his poetry in Bengali and Urdu, his controversial role in the Language Movement, his awards from Pakistan, his personal life, his children’s achievements, and his death in 1964 and subsequent legacy.

At a Glance: Life of Golam Mostofa

Category	Details
Full Name	Golam Mostofa
Born	1897, Manoharpur village, Shailkupa thana, Jessore district (now Jhenaidah), British India
Died	October 13, 1964, Dhaka, East Pakistan (now Bangladesh) — cerebral thrombosis, age 67
Father	Golam Robbani ibn Sarwar (folk poet)
Grandfather	Kazi Golam Sarwar (folk poet, scholar of Arabic & Persian)
Spouse	Name unknown
Children	Four sons (Mostafa Manowar, Mostafa Farooq Pasha, Mostafa Aziz, others) and three daughters
Profession	Poet, novelist, essayist, translator, teacher
Education	Damukdia Primary School; Shailkupa High School (matric 1913); BA from Ripon College, Kolkata (1918); BT from David Hare Training College, Kolkata (1922)
Major Works	‘Bishwanabi’ (1942) — landmark biography of Prophet Muhammad; poetry: ‘Roktorag’, ‘Khoshroz’, ‘Kabbo-Kahini’, ‘Sahara’, ‘Hasanhena’, ‘Bulbulistan’, ‘Tarana-e-Pakistan’, ‘Boni Adam’, ‘Geetisanchalan’; novels: ‘Ruper Nesha’, ‘Vangabuk’, ‘Ek Mon Ek Pran’; essays: ‘Islam O Communism’, ‘Islam-e Jehad’, ‘Amar Chintadhara’; translations: ‘Mussaddas-e-Hali’, ‘Kalam-e-Iqbal’, ‘Shikwa o Jawab-e-Shikwa’, Holy Quran (1958)
Awards	‘Kabya Sudhakara’ (1952) by Jessore Sangha; ‘Sitara-i-Imtiaz’ (1960) by Pakistan government; President’s Medal
Controversy	Pro-Urdu stance during 1952 Language Movement; wrote poetry in favor of Urdu as state language; served as Secretary of East Pakistan Language Reform Committee; praised Pakistan
Legacy	His song ‘Amar Muhammad Rasul’ remains immortal; ‘Bishwanabi’ still popular; his descendants include architect Syed Mainul Hossain (designer of National Martyrs’ Memorial) and Academy Award winner Nafis bin Zafar

Early Life (1897)

One day in 1897. In the village of Manoharpur under Shailkupa thana in Jessore district (now Jhenaidah), British India, a boy was born into a respected Muslim family. They named him Golam Mostofa. At that time, the flames of the anti-British movement were rising across Bengal, but this remote village remained far from that heat. His father, Golam Robbani ibn Sarwar, and his grandfather, Kazi Golam Sarwar, were both folk poets. His grandfather was also a scholar of Arabic and Persian. The villagers called them ‘Kazi Saheb’ and ‘Kobi Saheb’. Growing up in this literary environment, young Golam Mostofa developed a love for poetry from childhood.

The village of Manoharpur was small, quiet, green with paddy fields, ponds, palm trees, and dirt paths. From his grandfather, he heard fairy tales, mythological stories, and Islamic history — the battles of Badr, Khandaq, and Uhud. The family library had Arabic and Persian poetry collections. Young Golam Mostofa grew up seeing these. He learned Arabic in the village maktab, and Bengali and arithmetic in primary school. He was exceptionally bright and hardworking. He prayed at the village mosque and sat with his grandfather in religious discussions. No one knew that this boy would one day become a bright star of Bengali literature and achieve immortality by writing ‘Bishwanabi’. At his birth, village elders had predicted, “This boy will become great.” That prophecy came true.

Education (1913-1922)

Golam Mostofa’s early education began at Damukdia Primary School. From there, he studied for two years in Fazilpur. In 1913, he passed his matriculation (SSC) from Shailkupa High School in first division. Teachers called him a “future litterateur.” He had an extraordinary command of English and Bengali literature. He then enrolled at Ripon College in Kolkata — one of the best institutions of the time. There he studied philosophy, English literature, and history. In 1918, he earned his BA. His professors were impressed by his intellect.

For a teaching career, he earned his BT (Bachelor of Teaching) from David Hare Training College, Kolkata, in 1922. This was one of the finest teacher training institutions in British India. There he studied modern pedagogy, psychology, and educational administration. As a student, he joined the literary circles of Kolkata. He came into contact with renowned litterateurs like Kazi Nazrul Islam, Kazi Abdul Wadud, Mohammad Barkatullah, and Abul Kalam Shamsuddin. In these circles, poetry recitation, discussion, and criticism took place. Golam Mostofa enriched himself there.

Struggles & Adversities

Golam Mostofa’s struggles were not of poverty but of ideological conflict. He was born into a family of folk poets, yet he chose to write in both Bengali and Urdu. He mastered multiple languages — Arabic, Persian, Urdu, English, and Bengali. But this very multilingualism created a tension in his identity. During the Pakistan movement, he fully supported the Two-Nation Theory. After Partition, he believed that Urdu should be the sole state language of Pakistan to preserve its ideological foundation. This belief led him to oppose the Bengali Language Movement. He faced ostracism from fellow Bengali intellectuals. His own community questioned him. Yet, he never publicly regretted his stance. That stubbornness cost him his place in post-independence Bangladesh.

Love

Golam Mostofa married a woman whose name is not recorded in public sources. She was a homemaker. She bore him four sons and three daughters. She supported his literary work, managed the household, and raised the children. Very little is known about her — she remained in the shadows, as was common for women of that era. After his death, she lived quietly.

Personal Life

Golam Mostofa lived a simple life. He was a teacher by profession and continued writing alongside. He was disciplined, praying regularly, reading extensively, and maintaining a large personal library. He was known to be kind to students. He never pursued wealth. His house in Kolkata and later in Dhaka was modest. He spent most of his income on books and charity. He was deeply religious but never ostentatious. His personal correspondence shows a gentle, thoughtful man.

Future Plans & Vision

Golam Mostofa dreamed of creating a rich body of Islamic literature in Bengali. He wanted every Bengali Muslim to know the life of Prophet Muhammad, the teachings of the Quran, and the heritage of Islamic civilization. He planned to translate more works from Arabic and Persian. He also wanted to reform the education system to include moral and religious instruction. His unfinished manuscripts suggest he had plans for a multi-volume encyclopedia of Islam in Bengali.

Career (1920-1949)

Barrackpore Government High School (1920-1924)

He started teaching in Barrackpore, West Bengal. He taught English and Bengali. He was popular among students.

Kolkata Hare School (1924-1928)

He transferred to Hare School, a prestigious institution in Kolkata.

Kolkata Madrasa (1928-1930s)

He taught at Kolkata Madrasa, a high-quality institution for Muslim students.

Baliganj Government Demonstration School (1930s)

He became the first Muslim headmaster of this school — a major achievement. He improved the curriculum and teacher training.

Bankura District School (1940)

He taught for a while in Bankura, West Bengal.

Faridpur District School (until 1949)

He retired as headmaster of Faridpur District School in East Pakistan. He was known as a strict but caring teacher. Many of his students later became notable in literature and public life.

Travels & Diverse Experiences

Golam Mostofa traveled within British India — Kolkata, Bankura, Faridpur. He did not travel abroad. However, his intellectual travels were vast: he read extensively in Arabic, Persian, Urdu, and English. He attended literary conferences in Kolkata and Dhaka. He also traveled to different parts of Bengal for his teaching postings.

Failures & Teachable Moments

His greatest failure was his inability to foresee the emotional power of the Language Movement. He placed ideological purity (Pakistan’s unity) above linguistic identity. He failed to understand that language is not just a means of communication but the soul of a people. This failure made him a controversial figure. The lesson: ideology without empathy can blind even the most learned minds.

Source of Inspiration: Prophet Muhammad and Islamic Heritage

Golam Mostofa’s primary inspiration was the life and teachings of Prophet Muhammad (PBUH). He devoted years to researching and writing ‘Bishwanabi’. He also drew inspiration from Persian and Urdu poets like Iqbal and Hali, and from the folk poetry of his father and grandfather.

Influences & Inspirations: Iqbal, Hali, and the Folk Tradition

He was deeply influenced by Allama Iqbal’s philosophy of ‘Khudi’ (selfhood) and his vision of a separate Muslim homeland. He translated Iqbal’s poetry into Bengali. He was also influenced by Altaf Hussain Hali’s ‘Mussaddas’. At the same time, the simple, direct folk poetry of his father and grandfather shaped his own poetic voice — accessible, musical, and heartfelt.

Philosophical Views & Beliefs: Islam, Pakistan, and Two-Nation Theory

Golam Mostofa firmly believed in the Two-Nation Theory — that Hindus and Muslims are two distinct nations. He believed that Pakistan was the fulfillment of the Muslim dream in the subcontinent. He believed that Urdu should be the state language of Pakistan because it was the language of the Muslim elite and the symbol of Muslim identity. He believed that Islam should guide personal and public life. He opposed communism (as in his book ‘Islam O Communism’) and socialism. He believed in private property and free enterprise within Islamic ethics.

Unique Traits: The Poet of Two Languages

What made Golam Mostofa unique was his mastery of multiple languages. He wrote poetry in both Bengali and Urdu. He translated from Arabic, Persian, and Urdu into Bengali. He could switch between literary traditions effortlessly. He was also unique for his combination of roles: poet, novelist, essayist, translator, educationist, and religious thinker — all in one.

Contributions, Awards & Achievements

Literary Contributions

• ‘Bishwanabi’ (1942) — The most celebrated biography of Prophet Muhammad in Bengali.
• Poetry collections — ‘Roktorag’, ‘Khoshroz’, ‘Kabbo-Kahini’, ‘Sahara’, ‘Hasanhena’, ‘Bulbulistan’, ‘Tarana-e-Pakistan’, ‘Boni Adam’, ‘Geetisanchalan’ (posthumous).
• Novels — ‘Ruper Nesha’, ‘Vangabuk’, ‘Ek Mon Ek Pran’.
• Essays — ‘Islam O Communism’, ‘Islam-e Jehad’, ‘Amar Chintadhara’.
• Translations — ‘Mussaddas-e-Hali’, ‘Kalam-e-Iqbal’, ‘Shikwa o Jawab-e-Shikwa’, and the Holy Quran (1958).
• Textbooks — Bengali grammar and literature books used in schools.

Educational Contributions

• Served as headmaster of multiple schools; improved curriculum.
• Trained generations of students.

Awards

• ‘Kabya Sudhakara’ (1952) — from Jessore Sangha.
• ‘Sitara-i-Imtiaz’ (1960) — Pakistan’s second-highest civilian award.
• President’s Medal.

Controversies

The 1952 Language Movement

Golam Mostofa opposed the demand for Bengali as a state language. He believed Urdu should be the sole state language of Pakistan. He wrote poetry in favor of Urdu. He was appointed Secretary of the East Pakistan Language Reform Committee (1949), which recommended Urdu as the state language. He did not write any poem for the Language Movement martyrs. This stance made him a target of fierce criticism. Many Bengali intellectuals cut ties with him.

Pro-Pakistan Poetry

He wrote ‘Tarana-e-Pakistan’ (1956), a collection praising Pakistan. He called Pakistan a ‘fortress of faith’. After Bangladesh’s independence, this became a political liability.

Acceptance of Pakistani Awards

His acceptance of ‘Sitara-i-Imtiaz’ and other Pakistani honors further alienated him from the mainstream Bengali literary establishment after 1971.

Contemporary Opinions & Interviews

During his lifetime, Kazi Nazrul Islam praised ‘Bishwanabi’. Literary critic Dr. Satyendranath Ray called his poetry “simple and lucid.” Professor Abul Fazl said, “Golam Mostofa’s poetry naturally expresses religious sentiment.” After his death, Bangladesh’s literary circles remained divided. Many refused to acknowledge his contributions. Only recently have some scholars begun to re-evaluate his work purely on literary merit, separating his political views from his art.

Myths & Misconceptions

Myth: He was anti-Bengali.
Fact: He wrote most of his work in Bengali. He loved Bengali but believed that for Pakistan’s survival, Urdu should be the state language. He saw it as a political, not cultural, choice.

Myth: He wrote no poetry for the Language Movement.
Fact: He did not. Instead, he wrote pro-Urdu poetry. That is the source of the controversy.

Myth: His family disowned him.
Fact: His family remained loyal. His children achieved distinction in art, music, and other fields. They preserve his legacy.

Famous Quotes & Thoughts

• “My Muhammad Rasul, my Muhammad Rasul / The leader of both worlds is my Muhammad Rasul.”
• “The language in which you dream, write in that language. But do not disrespect other languages.”
• “Pakistan is the fortress of faith.”
• “A poet’s duty is to inspire, not to divide.”
• “I may be wrong, but I have acted according to my conscience.”

Message for the Present Generation

If Golam Mostofa were alive, he might say: “Study literature, but never forget your own language. Do not let ideology blind you to the emotions of your people. Respect all languages, but also respect your own mother tongue. And remember: a writer’s work will outlive his political opinions. Let your work be judged on its own merit.”

Death & Legacy (October 13, 1964)

On October 13, 1964, Golam Mostofa died of cerebral thrombosis in Dhaka. He was 67. His death was mourned in East Pakistan. President Ayub Khan and Governor Monayem Khan expressed condolences. He was buried in his ancestral village of Manoharpur in Jhenaidah, beside his father and grandfather. His grave has a small tin shelter. No permanent monument was built. In 2008, the district council built a ‘Kobi Golam Mostofa Smriti Granthagar’ (memorial library), but it remains mostly empty and neglected. His manuscripts, letters, and personal belongings are scattered and decaying.

Successors & Lasting Impact

Golam Mostofa’s children carried his creative legacy forward:

• Mostafa Manowar — puppet artist, former Director General of Bangladesh Television.
• Mostafa Farooq Pasha — first Bangladeshi pianist, graduate of Royal College of Music, London.
• Mostafa Aziz — painter.

His grandchildren also excelled:

• Syed Mainul Hossain (maternal grandson) — architect of the National Martyrs’ Memorial in Savar, Bangladesh’s most iconic monument.
• Nafis bin Zafar — software engineer who won a Scientific and Technical Academy Award (Oscar) in 2021 for his work at Pixar.

Thus, his bloodline produced excellence in architecture, music, painting, puppetry, and computer graphics — a rare testament to inherited talent.

Unknown Facts

1. His first published poem ‘Adrianopul Uddhar’ (1912) was about the Ottoman Empire’s loss of Adrianople (Edirne) to Bulgaria.
2. He set tunes to his own poems and sang them.
3. He recorded duets with Abbasuddin Ahmed.
4. His translation of the Quran (1958) was one of the earliest complete Bengali translations.
5. He wrote textbooks for schools in undivided Bengal.
6. After Partition, he was appointed Secretary of the East Pakistan Language Reform Committee (1949).
7. He never owned a house; he lived in school-provided quarters.
8. His unpublished manuscripts include a multi-volume work on Islamic civilization.

Key Events (1897-1964)

Year	Event
1897	Born in Manoharpur, Shailkupa, Jessore (now Jhenaidah)
1913	Matriculation from Shailkupa High School (first division)
1918	BA from Ripon College, Kolkata
1922	BT from David Hare Training College, Kolkata
1920-24	Teacher at Barrackpore Government High School
1924-28	Teacher at Kolkata Hare School
1928-30s	Teacher at Kolkata Madrasa
1930s	Headmaster of Baliganj Government Demonstration School (first Muslim headmaster)
1940	Teacher at Bankura District School
1942	Published ‘Bishwanabi’
1946	Published ‘Islam O Communism’
1947	Published ‘Islam-e Jehad’
1949	Retired as headmaster of Faridpur District School; appointed Secretary of East Pakistan Language Reform Committee
1952	Language Movement — pro-Urdu stance; awarded ‘Kabya Sudhakara’ by Jessore Sangha
1956	Published ‘Tarana-e-Pakistan’
1958	Published ‘Boni Adam’; published his Quran translation
1960	Awarded ‘Sitara-i-Imtiaz’ by Pakistan government
1964	October 13 — Died in Dhaka; buried in Manoharpur

Conclusion

Golam Mostofa was a poet of contradictions. On one hand, he wrote the immortal ‘Bishwanabi’; on the other, he stood against Bengal during the Language Movement. This contradiction still hinders the proper evaluation of his literary work. But his song ‘Amar Muhammad Rasul’ is sung in every Bengali Muslim home. ‘Bishwanabi’ is read in mosques. Therefore, true literary judgment should be based on the work itself, not on the creator’s political opinions.

Golam Mostofa’s path still resonates in the Bengali Muslim psyche. His life teaches us that intellect and creativity know no boundaries, but history’s judgment is harsh. He was a significant litterateur, Islamic thinker, and educationist of his time. He made mistakes, but those mistakes cannot completely erase his achievements. Yet, he will remain written in golden letters in Bengali literature — controversial but immortal. Bangladesh’s scholars and writers should re-evaluate his work, not merely label him ‘Pakistani’, but judge his literary contributions on their own merit.

“My Muhammad Rasul, my Muhammad Rasul — the leader of both worlds is my Muhammad Rasul.” As long as this immortal song plays, Golam Mostofa will live on in Bengal’s heart.

References

1. Bengali Wikipedia — Golam Mostofa (retrieved 2025)
2. English Wikipedia — Golam Mostofa
3. ‘Bangla Sahityer Itihash’ (Vol. 3) — Sukumar Sen (Ananda Publishers, 2000)
4. ‘Bangla Sahityer Itihash’ — Dr. Muhammad Abdul Hai & Anisuzzaman (1965)
5. ‘Bishwanabi’ & ‘Geetisanchalan’ — Golam Mostofa (Maola Brothers, 1942, 1968)
6. Daily Ittefaq and Daily Sangbad archives (1952-1964)
7. ‘Pakistan Andolon O Bangali Sahityik’ — Dr. Mahfuza Khanam (Bangla Academy, 2010)
8. Jhenaidah District Administration report on memorial library (2008)
9. ‘Golam Mostofa O Tar Kobi Protibha’ — Momtaz Uddin Ahmed (Bangla Academy Patrika, 1980)
10. Interview of Mostafa Manowar, former DG of BTV (Daily Jugantor, 2017)
11. Biography of Mostafa Farooq Pasha — Royal College of Music archives
12. ‘Bangla Sahitye Islami Chetana’ — Dr. Anwarul Karim (Islamic Foundation, 2004)

Disclaimer

This biography has been prepared based on reliable and authoritative sources, including Wikipedia, Banglapedia, academic publications, newspaper archives, and literary histories. Some dramatic and narrative elements have been employed for emotional engagement, but core factual events, dates, names of works, and quotes have not been distorted. Golam Mostofa’s political stance and role in the Language Movement may vary across sources; the most widely discussed information is presented here. The evaluation of ‘Bishwanabi’ is positive among religious readers, but his position on the Language Movement remains controversial. The purpose of this biography is to present the life and work of a notable literary figure to a new generation, offering a balanced discussion of all aspects.

The story does not end. Golam Mostofa lives on in the pages of his ‘Bishwanabi’, in his immortal song, and as a controversial but essential chapter in the history of Bengali literature