Ahmed Sofa

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Ahmed Sofa (30 June 1943 – 28 July 2001) was a Bangladeshi writer, thinker, novelist, poet, and public intellectual.

Sofa is considered by many, including National Professor Abdur Razzaq and Salimullah Khan, to be the most important Bengali Muslim writer after Mir Mosharraf Hossain and Kazi Nazrul Islam.

A writer by occupation, Sofa wrote 18 non-fiction books, 8 novels, 4 collections of poems, 1 collection of short stories, and several books in other genres. Sofa's Bangali Musalmaner Man (The Mind of the Bengali Muslims, 1981) is a highly acclaimed critical survey of the formation of Bengali Muslims' identity, causes of their backwardness, their development as a community, and their intellectual progress.

Anisuzzaman and many others consider Sofa's Bangali Musalmaner Man one of the greatest non-fiction books written in the Bengali language.

In Buddhibrittir Natun Binyas (A New Mode of Intellectualism, 1972), Sofa mapped the intellectual landscape of Bangladesh, delineating general opportunistic tendencies of Bangladeshi intellectuals, their collaboration with the Establishment, and their failure to bring any real material change in postcolonial Bangladesh.Characterized by “a freshness of language”, and "constant experimentation, and novelty" of subject matter and narration, his fictions portrayed Bangladesh with all its social, spiritual and political nuances.

Critics acclaimed his intricate characterization depicting psychological and sociocultural subtleties with realism.

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Writing career

Sofa's non-fiction books, which have been marked by "a rare feat of genius" and revealing knowledge, address history, sociological research, contemporary politics, literary and cultural criticisms, etc. Bangali Musalman Man (The Mind of the Bengali Muslims, 1981), a sofa's Bangali Musalmaner Man (The Mind of the Bengali Muslims, 1981) has nine essays published over the years, ranging from 1969 to 1980. "Rabindranather Sanskriti-Sadhana" was first published in Kanthaswar in 1969, and "Banglar Chitra Oitihya: Sultaner Sadhana" was first published in Mulabhumi in 1980. Sofa's "Bangali Musalman Man" first published in Monthly Samakal in 1976, a study that investigated Bengali Muslims' identity throughout the millennium. The essay changed Bengali Muslims' identity and the subsequent scholarship on the subject. It polarized critics' views on its first appearance, some celebrating and others condemning the work. The detachment of the governing class from the mass population, according to Sofa, was the reason for Bengali Muslims' backwardness.

Sofa made a related argument in another essay, "On the Issue of Bangladesh's Upper Class and a Social Revolution" (1992), referring to the fact that urban elites had zero links with the country's vast swaths of poor and homeless people. They appear to be more foreign here than the foreigners themselves. They want to identify with a western cultural identity that has no roots in the lives of millions of people in this world," Sofa attributed to the failure of a united effort for dialogue from the elites. Sofa acknowledged that people in general are not fanatic at all, but that the elites' increasing distance from the masses and continued economic and political deprivation of the majority of Bengali Muslims constituted a dangerous situation that could be easily adopted by international terrorist organisations.

Sofa mapped the intellectual landscape of Bangladesh, identifying the intellectuals' general opportunistic tendencies and their collaboration with the Establishment before and after the country's liberation. "The intellectuals who live by their wits, play the academics, and do everything for pure selfish reasons." Sofa notified the intellectuals of their true role in the newly independent world and warned of fascism's bleak future if they did their jobs properly. Despite the fact that Buddhibrittir Natun Binyas is well-known for its prophetic insight into Bangladesh's future political and cultural outlook, Badruddin Umar said that Sofa has left the issue of class unexplored. 152 (Watchful Bangladesh, 1971) Jagrata Bangladesh (Watchful Bangladesh, 1971) and Bangladesher Rajnoitik Jatilata (Political Complications in Bangladesh, 1977) look at political turmoils before and after Bangladesh's liberation.

Sofa provided new air in both directions and contents as a pioneering novelist of Bangladesh. Sofa's books and stories were often based on his personal experience and observation. Critics applauded his portrayal of a society that is yet to overcome feudal and colonial rigidity in its cultural and political matrix, a world in which common people's lives are marred by class struggle and lack of opportunities for leadership. In his early youth, Akhtaruzzaman Elias said that Sofa invented story-telling.

Surya Tumi Sathi (Sun, You Are My Companion, 1967) was Sofa's first book and first book as well. He wrote it at the age of 24. In a world plagued by ethnic conflicts and violence, the book has been described as a "heart-warming tale of communal harmony." The plot's central conflict revolves around Hashim, whose father was converted to Islam from Hinduism. Hashim's grandmother goes beyond the traditional rituals and values of her family by taking responsibility for Hashim's newly born baby.

Omkar (The Omkar, 1975) chronicles a teenage girl's transformation and how she can relate with a community's transition into a nation. The novel defines the socioeconomic and socioeconomic conditions of the family as well as the sociocultural one very briefly.

Ali Kenaner Utthan Patan (The Rise and Fall of an Ali Kenan, 1988), Sofa created an existentialist character named Ali Kenan in Bangladesh's Mazar culture. From Ayub Khan to Sheikh Mujib, the political scenes are explored from the point of view of people on the fringes of the society. Salimullah Khan regarded Ali Kenan as a mirror for Sheikh Mujibur Rahman.

Maranbilash (Death-Wish, 1989) portrays a minister at his deathbed. To his attendant Moula Box, the minister opens up his mind and admits to his misdeeds. The minister's tragicomic confession exposes the minister's dark past involving fratricide, adultery, racial strife, and other social conflicts, among other things.

A story of Fire, 1993) by Alat Chakra (A Circle of Fire, 1993), a highly acclaimed book, tells the tale of Daniel and Tayeba, among the refugees in Kolkata during Bangladesh's liberation war. The novel depicts the asylume intellectuals and their self-seeking activities in a new light.

A Tale of a Cow (1995) by Gabhi Bittana mocks teachers' debate over the university of Dhaka's senate representatives' election and vice-chancellor selection. In a satirical setting in Gabhi Bittano, Sofa placed the supreme institution of Bangladesh, Dhaka University. People at Dhaka University were horrified by Sofa's portrayal of them in this book.

Ardhek Nari Ardhek Ishvari (Half Woman and Half Goddess, 1996), a semi-autobiographical book, revolves around the protagonist's romantic affairs with two women. Sofa intended the novel to be a monument to his passion.

Pushpa Briksha Puran (Tales of Flowers, Trees, and Birds, 1996) depicts Sofa's eco-consciousness and biophilia. Sofa "describes humanism in its most concrete sense, an existential reality in which we are inextricably linked with the planet that sustains us through our friendships with animals and plants." Any commentators were reluctant to categorize it as a novel upon publication.

Ekti Prabin Bater Kachachhe Prarthana, a writer for Sofa, imagines a Bangladesh free from poverty, exploitation, and injustice in a "unique poetic style."

Johann Wolfgang von Goethe's Faust's translation was published in 1986 by Sofa. (He Is Still My Teacher, 1998) is Jadyapi Amar Guru's "outstanding memoir" of his time with his mentor Professor Abdur Razzaq.

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