Instrument of Exile: House, Horse and Hujjat ul-Islam

Ibn ul-Vaqt's exile assumes both a material and spiritual form. For Ibn ul-Vaqt, the ideal transformation and desired assimilation into the English way of life and circles was not just a matter of wanting it bad enough. It was more than just a state of mind, it was a state of being as well. Which is why "us nay lait tay kay saath chadar kay bahar paon phila diyay". Ibn ul-Vaqt's estate ranged over four houses and a bungalow, different types of horse carriages, servants for a variety of specialized tasks and many other expensive 'English' objects. His house and the ensuing lifestyle were enough to alienate him not only from the Indians, but also from the English to some extent. The extent of exile that Ibn ul-Vaqt because of this is relayed when he says, "All the men...I have been taking English food for such a long time, I have never been satisfied." All the "soup, mutton chops, cutlets, ox-tongue, boiled rice, and pudding" of the world could not overcome his desire for "moong ki daal ka bharta, dhui maash ki phareri daal, dahi baray, kebab, (and) amrood kay kachaloo" . In the private space of his grand, English-style home, Ibn ul-Vaqt is not happy or content. In a state of delirium, he screams out all that he misses. His obsession is such that he gets blinded by the Ms Josephs, and the "Yours sincerely" and "My Dear" and fails to recognize not only the reality of his material existence but also of his spiritual. Everything that Ibn ul-Vaqt adopts to become part of the English seeks to make him stand out, rather than blending him in. His exceptionally expensive horse, Arrow, is an example of this. Ibn ul-Vaqt is unable to dismount for the Collector Sahab because of he is afraid of the horse's reaction. Ibn ul-Vaqt's house and horse are examples of how he is continually sidelined and alienation not only in the private sense, but also in the communal and public sense.

Moreover, Hujjat ul-Islam can also be envisioned as an instrument of exile, in a way that it is after the arrival of the cousin that there is such a stark realization of Ibn ul-Vaqt's exile. Hujjat ul-Islam denounces all that Ibn ul-Vaqt himself has adopted. The dogs do not allow the azaan and namaz, the wine sits in the cupboard for Englishmen and for steaming puddings, the rooms are filled with pictures. It is once Hujjat ul-Islam has spurned all that is Ibn ul-Vaqt's life that is exile is made cleared due to contrast. Additionally, Hujjat ul-Islam also exiles Ibn ul-Vaqt in the sole role he accepted for himself, that of a Muslim reformer. Hujjat ul-Islam appears to be better suited for that, as he is able to keep himself (adequately) tied to his religion and people, while also working with the English.