Exile Blogpost #2 Language as an Instruments of Exile

The above sentence clearly necessitates that common language is crucial for unity. But the pertinent question to ask here is; unity with whom? Language is a crucial and critical instrument of exile because it specifies whom you can belong to. In the context of ibn-ul-vaqt, the protagonist, by adopting the English language automatically situates himself as residing outside Muslim unity and nationality. The Muslim homeland is spiritual and not geographic therefore the crux of their identity lies in their religion and language.

The conversation between Mr Sharp and Hujjat-ul-Islam is telling because it explains why language is a decisive agent for Muslim exile. Hujjat-ul-Islam says, “Muslims take pride and rightly so, in their classical language Arabic, which they regard as the mother of languages and without which Urdu and Persian would be colourless. Muslims had a reason for their not wanting to learn English” (Ahmad 181). From this it can be inferred that language for a Muslim, be it Arabic or Urdu is deeply grounded in religion. Then to forego native language in favour of the fashionable English is to ultimately forego religion itself.  This can be clearly observed in the case of Ibn-ul-vaqt. As the historical narrative unfolds he is so detached and disconnected with his Muslim identity (first with his adoption of the English language and then the English lifestyle in its entirety) that he ultimately questions the pertinence of religion and claims, “These are the days of reason…it is difficult for religion to hold itself against reason” (Ahmad 236).

From Nobel Sahib we know that; “Personal honour is only an offshoot of national honour”(Ahmad 55). And without national honour personal honour does not exist. Langauge becomes a powerful instrument of exile because not only does it strip ibn-ul-vqt of his personal honour but also places him outside the Muslim sphere (due to his adoption of the English language, customs and lifestyle and by extension his distance from his religion). The protagonist becomes an exilic figure because he no longer shares the common language, among other things, which affords him unity with his Muslim community. To the English his behaviour of imitating the English Sahib is nothing short of ‘impertinence’ and to his family and community he is relegated as an ‘outcaste’- “…a Christian and a person with no religion” (Ahmad 186).