Abba Jan and Present Consciousness

Abba Jan and Present Consciousness

Abba Jan is a deeply nostalgic character; engaging with a profoundly Muslim history – this much cannot be disputed. In class discussions, there were a few points raised that equated his character as symbolizing the past. I do agree, but I want to assert at the same time that Abba Jan’s character is also very much used to bring out an awareness of the present.

The first chapter is one – especially - in which the narrative is highly weighed towards relating past events. However, the present interrupts at certain points providing a break in the narrative. It is interesting to see how these interjections are - more often than not – brought about by the character of Abba Jan.  The first mention of Sabirah in the text is interrupted by Abba Jan asserting the inconvenience of the present moment – ‘‘Mian Zakir!...Lagta hai aaj bhi ye log sonay nahi dain gay’’ (26). This forces Zakir to shift from the jungle of his memories – ‘‘Who burburaa kar jungle say nikla’’ (26) – to a consciousness that is very much entrenched in the present.

Later on in the first chapter, another one of Zakir’s recollection about Sabirah is interrupted by Abba Jan rather violently. [I say that this is violent because Hussain’s precise use of language itself shows a break indicated by a dash ‘‘…shhidat kay saath suskiyaan laynay lagi--’’ (39)]. Abba Jan once again makes Zakir aware of the present moment – ‘‘Mian Zakir! Ye kia ho raha hai?’’ (39).This particular line in the text not only provides a disjunction with the past but also, in questioning Zakir, demands of him to engage with the present moment in order to find an explanation for it. This interruption is also not appreciated by Zakir who dismisses the question apathetically, and pretends to be studying – ‘‘…kitab khul kay samnay rakh li jaisay jita raha ho keh who asal main kitab parh raha tha’’ (39).

The beginning of Chapter Two sees the continuation of the same trend – in relation to Zakir’s indulgence of the past we are told that ‘‘Yaadon ki badliyan kahan kahan say ghar kar aaye thein’’ (57). It is Abba Jan who reminds Zakir of the fleetingness of time – ‘‘Zakir! Kiya aaj tumhay college nahi jaana hai?’’ (57) and then again when he says ‘‘Phir jaldi nashta karo aur jao’’ (57). For Zakir, it seems as if time holds no meaning.

So perhaps, our equating Abba Jan with the past is fair but not entirely true. A much more complex relationship of the character with time emerges when we examine his use for bringing about a consciousness of the present.