Tempo:
CHAP. VII
SAIYID AHMAD SHAH
1»>9
preached as a suitable beginning for all undertakings, 1822-6. 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 h.s pUgrisail for Mecca and Medina, and he is commonly be- mage, lieved, but without reason, to have visited Constantinople. 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 His journey he left Delhi with perhaps five hundred attendants, *'^'^o"Sh and it was arranged that other bands should follow in ^a^sind^ succession under appointed leaders. He made some to Kandastay at Tonk, the residence of his old master. Amir har and Khan, and the son of the chief, the present Nawab, was Peshawar, enrolled among the disciples of the new saint. He obtained considerable assistance, at least in money, printed in Calcutta. It is divided into two portions, of which the first only is understood to be the work of Ismail, the second part being inferior, and the production of another person. In the preface the writer deprecates the opinion 'that the
wise and learned alone can comprehend God's word. God himself had said a prophet had been raised up among the rude and ignorant for their instruction, and that He, the Lord, had rendered obedience easy. There were two things essential a belief in the unity of God, which was to know no other, and a knowledge of the Prophet, which was obedience to the law. Many held the sayings of the saints to be their guide; but the word of God was alone to be attended to, although the writings of the pious, which agreed with the Scriptures, might be read :
for edification.'
The first chapter treats of the unity of God, and in it the writer 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 Urdu Korans are eagerly bought by all who can afford the money, and who know of their existence.
SAIYID AHMAD SHAH
1»>9
preached as a suitable beginning for all undertakings, 1822-6. 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 h.s pUgrisail for Mecca and Medina, and he is commonly be- mage, lieved, but without reason, to have visited Constantinople. 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 His journey he left Delhi with perhaps five hundred attendants, *'^'^o"Sh and it was arranged that other bands should follow in ^a^sind^ succession under appointed leaders. He made some to Kandastay at Tonk, the residence of his old master. Amir har and Khan, and the son of the chief, the present Nawab, was Peshawar, enrolled among the disciples of the new saint. He obtained considerable assistance, at least in money, printed in Calcutta. It is divided into two portions, of which the first only is understood to be the work of Ismail, the second part being inferior, and the production of another person. In the preface the writer deprecates the opinion 'that the
wise and learned alone can comprehend God's word. God himself had said a prophet had been raised up among the rude and ignorant for their instruction, and that He, the Lord, had rendered obedience easy. There were two things essential a belief in the unity of God, which was to know no other, and a knowledge of the Prophet, which was obedience to the law. Many held the sayings of the saints to be their guide; but the word of God was alone to be attended to, although the writings of the pious, which agreed with the Scriptures, might be read :
for edification.'
The first chapter treats of the unity of God, and in it the writer 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 Urdu Korans are eagerly bought by all who can afford the money, and who know of their existence.
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