The beauty of a classic, whether in the world art or literature, lies in its agelessness. Maulvi Nazir Ahmad`s Taubatun Nasooh is one such timeless classic. Much of what happened back then finds its resounding echo around us today.

The epithets hurled at madrassah-trained maulvis in our time may lack the inimitable juiciness of Delhi`s colloquialisms but the contempt and taunt remains as sharp.

The ongoing conflict between the puritanical Taliban and their liberal opponents replicates the tussle between Nasooh and his son Kaleem. Nasooh`s burning of Kaleem`s collection of books and other artefacts is a stark reminder of the Taliban`s fanaticism in destroying artefacts in Kabul`s museum during their rule in Afghanistan.

Taubatun Nasooh means literally `sincere repentance`. That is the sense in which the phrase has been used in the Quran (Surah 668). Maulvi Nazir Ahmad — better known as `Dipty` Nazir Ahmad because he was a deputy collector in government service — has personified the sincerity in his principal character, Nasooh, and used the words to mean the `Repentance of Nasooh.`

The story opens with a virulent epidemic of cholera raging in Delhi. Among its countless victims is Nasooh`s father. And, in spite of all the care he takes to avoid the disease, Nasooh himself becomes infected.

Under the influence of a sedative, Nasooh falls into a deep sleep. In a dream he meets his father who recounts in vivid detail all that befell him after he departed this earth, including the grilling he had to face for his sins. Horrified, Nasooh awakes as a born-again Muslim and morphs into a religious zealot.

He confides his dream to his wife Fahmida and enlists her support to reform the family. They decide to talk to the children; he to the sons; she to the daughters. The two younger sons and the younger of the two daughters fall easily in line.

The entire atmosphere of the household is soon transformed. The frivolous pastimes of the idle rich are replaced by prayers at regular hours and other religious chores. Revelry gives way to solemnity.

The eldest son Kaleem and the elder daughter Naeemah resent the coercion. Naeemah quarrels with her mother over offering prayers and leaves home to go live with her aunt. There, however, she finds herself in the company of people who offer regular prayers. The association brings about a change in Naeemah and she is reunited with, not only her parents but also her estranged husband.

Kaleem, however, resists all efforts by Nasooh to correct him. He is a wayward dandy given to the indolent pursuits typical of rich young men writing poetry, flying kites, rearing pigeons, playing chess, holding mushairas and associating with questionable characters. The two rooms he occupies in the house are named `Pleasure House` and `Private Abode` respectively. One is used to entertain his friends while the other houses his collection of books.

The ongoing conflict between the puritanical Taliban and their liberal opponents replicates the tussle between Nasooh and his son Kaleem. Nasooh`s burning of Kaleem`s collection of books and other artefacts is a stark reminder of the Taliban`s  fanaticism in destroying artefacts in Kabul`s museum during  their rule in Afghanistan.

When Nasooh summons him for a meeting, Kaleem leaves home. But instead of offering him shelter, his friend, Mirza Zahirdar Baig, hands him over to the police as a thief. Upon learning his identity the police officer hands him back to his father. But when Nasooh tries to counsel him and take him home, Kaleem bolts again. Having run into debt and jailed for default Kaleem writes to Nasooh for money. The money is promptly paid. After being released from jail Kaleem goes to Daulatabad, a native state, to seek his fortune. There he enlists in the security force.

Kaleem is brought home after suffering serious injury in a battle. His condition worsens and he breathes his last. But, just before his end, he shows a sudden surge of energy and expresses contrite penitence for his sinful life.

Nasooh`s story offers much food for thought even today. It shows (a) that coercion often triggers reaction, with unhappy consequences; (b) company influences human character; (c) primitive notions must yield to modern science. For instance, Kaleem might have reformed had he been left alone. And he would have survived had his leg been amputated under allopathic surgery, instead of trusting him to the care of a jarrah who practiced the ancient Unani treatment.

The literary aspects of this novel and analysis of its characters have been dealt with in Asif Farrukhi`s scholarly dissertation at the beginning. However, the introduction of a Christian preacher, as an epitome of patience and tolerance, needs comment. Was Nazir Ahmad trying to curry favour with his British superiors?

A major discrepancy in the narrative also deserves notice. At the very outset (p.14), Nasooh, in his soliloquy, says, `Two daughters remain to be married off,` and again talks of the obligation of `marrying off my two daughters.` But in the book there is no mention of any other daughter besides the married daughter Naeemah and the unmarried Hameeda. So who erred?

The volume under review is a twin; book two is titled `The S tory of Maulvi Nazir Ahmad in His Words and Mine` by one of his most devoted pupils and a literary figure in his own right, Mirza Farhatullah Baig.

It is a biography but of a different kind — it is a straightforward chronicle of Maulvi sahib`s life. As the author claims in the preface, `Now I plan to write frankly what

I saw or heard... while I describe Maulvi Nazir Ahmad`s finer qualities, I will not hesitate to set forth his weaknesses`. The picture that emerges from Baig`s pen is  therefore a `true and vivid likeness of the late Maulvi sahib.`

Indeed, the precision with which the picture of Nazir Ahmad`s physical features, dress, habits, manners and  deportment, his home, surroundings and other aspects of his life have been drawn almost brings him back to life.

The translators have successfully captured, as much as possible, the sparkle of the original dialogues and witticisms, and rendered difficult Arabic, Persian and Urdu quotes into idiomatic English. Colloquialisms that could not yield to translation, such as `Qul aooziye, moorda shoo, tukar gada`, have wisely been left intact.

In translation this masterpiece will give enjoyment to a much wider circle of readers.

The Penitence of Nasooh

By Nazir Ahmad Dehlavi

The Story of Maulvi Nazir Ahmad

in his words and mine

By Mirza Farhatullah Baig

Oxford University Press, Karachi

ISBN 978-0-19-547387-2

261pp. Rs300