A history of the Sikhs, from the origin of the nation to the battles of the Sutlej.

CHAP. VII

SAIYID AHMAD SHAH

187

A pilgrimage was preached as a suitable beginning for all 1822-6.
undertakings, and Ahmad's journey to Calcutta in 1822,
for the purpose of embarkation, was one of triumph,
although his proceedings were little noticed until his
presence in a large city gave him numerous congregations.
He set sail for Mecca and Medina, and he is commonly His pilgribelieved, but without reason, to have visited Constantinople. mage.
After an absence of four years he returned to Delhi, and
called upon the faithful to follow him in a war against infidels. He acted as if he meant by unbelievers the Sikhs
alone, but his precise objects are imperfectly understood.
He was careful not to offend the English; but the mere
supremacy of a remote nation over a wide and populous
country gave him ample opportunities for unheeded agitation. In 1826 he left Delhi with perhaps five hundred His
attendants, and it was arranged that other bands should journey
through
follow in succession under appointed leaders. He made Rajputana
some stay at Tonk, the residence of his old master, Amir and Sind,
to KandaKhan, and the son of the chief, the present Nawab, was har and
enrolled among the disciples of the new saint. He obtained Peshawar.
considerable assistance, at least in money, from the youthful
convert, and he proceeded through the desert to Khairpur
in Sind, where he was well received by Mir Rustam Khan,
and where he awaited the junction of the.' Ghazis', or
fighters for the faith, who were following him. Ahmad
deprecates the supplication of saints, angels, &c., as impious. He
declares the reasons given for such worship to be futile, and to show
an utter ignorance of God's word.,' The ancient idolaters had likewise said that they merely venerated powers and divinities, and did
not regard them as the equal of the Almighty; but God himself had
answered these heathens. Likewise the Christians had been admonished for giving to dead monks and friars the honour due to the
Lord. God is alone, and companion he has none; prostration and
adoration are due to him, and to no other.' The writer proceeds in
a similar strain, but assumes some doubtful positions, as that Muhammad says God is one, and man learns from his parents that he was
born; he believes his mother, and yet he distrusts the apostle: or
that an evil-doer who has faith is a better man than the most pious
idolater.
The printed Urdl Korans are eagerly bought by all who can
afford the money, and who know of their existence.