Kolkata was the capital of British India. Even as a young lad of 12, he showed his aptitude for writing, starting a newsletter “Nairang-e-Alam” in 1899 and a weekly collection of poems “Al Misbah” in 1900.Īt the turn of the twentieth century, European colonialism held Asia and Africa firmly in its juggernaut. By the time he was thirteen he had mastered Farsi, Arabic, and Urdu and had a commanding knowledge of Shariah, fiqh, philosophy, history, mathematics and tasawwuf. The young Abul Kalam received his education at home, first from his father, then from private scholar tutors. In 1890 the family returned to Kolkata where his father, Maulana Khairuddin, had established a reputation as a scholar and a teacher. And if he had taken on applied Shariah, he would be a Wasi Bin Atta….”īorn in 1888 in Mecca in a family of scholars, he was given the name Abul Kalam Ghulam Mohiyuddin Ahmed. If we was inclined towards Tasawwuf and renovation, he would be no less than al Gazzali and Rumi. If he had turned his attention to Farsi poetry and literature, he would find a place along with Urfi and Nazeeri. If he had dedicated himself to philosophy, he would be no less of a peripatetic philosopher than Ibn Rushd and Ibn Tufail. If he had taken on the reformation of law and religion, he would be the Ibn Taimiya of his age.
“If he had focused on Arabic poetry, he would be a Mutanabbi and Badi uz Zaman. Paying tribute to his versatile genius, Nayaz Fatehpuri wrote: The twentieth century would not be the same without him. Living as he did in an age dominated by Gandhi, Jinnah and Nehru, Maulana Azad nonetheless left his own imprint on the history of South Asia. He was a giant in the shadows of other giants. Maulana Abul Kalam Azad (1888-1958) – The Man and his Pen.
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