The Mamu Saheb Dargah, dedicated to Hazrat Saiyed Hamza Shahid (R.A.), also known as Jalali Wali or simply Mamu Saheb, is a revered Sufi shrine located in Unava (Unjha Sharif), Gujarat, India. This sacred site is intrinsically linked to the more prominent Hazrat Saiyed Ali Mira Datar Dargah, as Mamu Saheb was the maternal uncle (Mamu) of Hazrat Saiyed Ali Mira Datar (R.A.).

 

The two dargahs are physically close—approximately 500 yards apart—and spiritually intertwined, both serving as centers for spiritual healing, particularly for afflictions attributed to evil spirits (jinn), black magic (kala jadu), possession, mental health issues, and other unexplained woes. Devotees from diverse faiths, including Muslims, Hindus, and Sikhs, flock to these shrines seeking barakah (blessings), relief, and divine intervention, always emphasizing that ultimate power resides with Allah alone.

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This detailed exploration draws from Sufi legends, family shijra (genealogical trees), historical accounts, and devotee narratives. While the stories are rooted in oral traditions and hagiographies (sacred biographies), they are treated as inspirational legends rather than verifiable historical facts, in line with Sufi storytelling. The narrative highlights the family's migration from Central Asia, their roles in Islamic propagation and military service under Gujarat's sultans, and the enduring legacy of spiritual power. We will cover the family lineage, Mamu Saheb's life and martyrdom, the establishment of his dargah, its rituals and significance, miracles and testimonials, and the profound relation with the Mira Datar Dargah.

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Family Lineage and Historical Context

The story of Mamu Saheb Dargah begins with the illustrious Hussaini Sayyed family, tracing its roots to Hazrat Imam Hussain (R.A.), the grandson of Prophet Muhammad (Sallallahu Alaihi Wasallam) and son of Hazrat Ali (R.A.), known as Sher-e-Khuda (Lion of God). This lineage belongs to the Soharwardia Silsila (Sufi order) and descends through Hazrat Imam Ali Naqi (R.A.), the 10th Imam in the Shia Imamate tradition. The family is renowned for producing walis (saints), auliyas (friends of God), and scholars who migrated from Bukhara (in modern-day Uzbekistan) to India during the medieval period to propagate Islam.

 

Migration from Bukhara to India

In the early 15th century, during a time when Muslim communities in India were straying from Islamic teachings and committing sins, learned preachers (buzurgs) from Bukhara were divinely inspired to travel eastward. One such figure was Hazrat Saiyed Muhammad Daurain (R.A.), who journeyed to a village near Lucknow (then part of the broader Indian subcontinent) with his son, Hazrat Saiyed Ilmuddin (R.A.)—the grandfather of Hazrat Saiyed Ali Mira Datar and great-uncle of Mamu Saheb.

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After Muhammad Daurain's demise, Ilmuddin relocated to Ahmedabad, Gujarat, during the reign of Sultan Ahmed Shah (1411–1442 CE), the founder of the city. There, he met his paternal uncle, Hazrat Kutb-e-Alam (R.A.), a prominent Sufi saint who had also migrated from Bukhara for da'wah (Islamic preaching). Kutb-e-Alam introduced Ilmuddin to the sultan, who appointed him as Commander-in-Chief (Sipesalar) in the royal army. Ilmuddin was not only a skilled warrior but a pious soul who guided his fellow soldiers toward the Sunnah (traditions) of Prophet Muhammad (Sallallahu Alaihi Wasallam). Many became his mureeds (disciples), enriching their faith and lives with iman (belief).

Ilmuddin's son, Hazrat Saiyed Dost Muhammad (R.A.)—father of Mira Datar and brother-in-law to Mamu Saheb—was equally valiant. A master swordsman and successful warrior, he earned the sultan's favor. Dost Muhammad married Hazrat Saiyeda Aisha Bibi (R.A.), known as Jannati Maa or Rasti Amma, from a Sufi family filled with walis and auliyas. She was the sister of Sabe Burhani (R.A.) and the mother of Mira Datar. This marriage connected the family to Mamu Saheb, as Aisha Bibi's brother was Hazrat Saiyed Hamza Shahid (R.A.), Mira Datar's maternal uncle.

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The family settled in Saiyedwada, Kanpur (near Ahmedabad), where spiritual noor (light) permeated their lives. They lived according to the Quran and Hadith, emphasizing tawhid (oneness of God) and service to humanity.

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Birth and Early Life of Key Family Members

• Hazrat Saiyed Ali Mira Datar (R.A.): Born on Sunday, August 4, 1426 CE (29th Ramadan 879 Hijri), on a moonlit Eid night. His face glowed with divine noor from birth, marking him as a wali by Allah's grace. He was the younger brother of Hazrat Saiyed Abu Muhammad (R.A.) and was raised with deep devotion to Imam Hussain (R.A.), aspiring to martyrdom like him.

• Hazrat Saiyed Hamza Shahid (R.A.): As the maternal uncle, Hamza was born into the same Sufi lineage, likely in the early 15th century. Details of his exact birth are sparse in legends, but he is described as a Jalali Wali (a saint with fiery, protective spiritual power). He followed the family's tradition of piety, military service, and spiritual guidance. Hamza was part of the household that nurtured Mira Datar after Jannati Maa's early death on Friday, 16 Rajab 880 Hijri, when Mira Datar was just 10 months and 16 days old.

Other nurturing figures included:

• Hazrat Saiyeda Daulat Bibi (R.A.), known as Dama Amma or Dadi Amma, Mira Datar's grandmother and wet nurse, who miraculously produced milk through divine intervention.

• Dada Jaan (R.A.), who provided early education in ibaadat (worship), Hadith, and Sunnah.

The family emphasized education, prayer, and resolving difficulties through dua (supplication). Mira Datar, under their influence, became a preacher who converted many to Islam and solved problems with his spiritually empowered tongue.

 

Life Story and Martyrdom of Hazrat Saiyed Hamza Shahid (Mamu Saheb)

While much of the family legend centers on Mira Datar, Mamu Saheb's story is interwoven as a supportive, protective figure. As a Jalali Wali, Hamza embodied the "jalal" (majesty and awe-inspiring power) aspect of Sufi spirituality, contrasting with the "jamal" (beauty and gentleness) often associated with other saints.

 

Role in the Family and Society

Hamza served in the sultan's army alongside his brother-in-law Dost Muhammad, defending Islamic realms against rebellions. The era was marked by tribal insurgencies, such as the 12-year conflict led by Raja Mehandi (or Mevason), a warlord who terrorized regions around Patangaon (near modern Unava). The sultan tasked the family with quelling these threats, and Hamza played a key role in battles, using both sword and spiritual power.

Legends describe Hamza as a bold defender of faith, guiding soldiers and civilians toward righteousness. He was known for his ability to ward off evil forces, a power divinely gifted to the family by Prophet Muhammad (Sallallahu Alaihi Wasallam). This included protection for his sister Jannati Maa, mother, and nephew Mira Datar. Hamza's presence ensured the family's spiritual safety amid worldly turmoil.

 

Martyrdom

Hamza achieved shahadat (martyrdom) in battle, defending Islam, similar to Mira Datar. Though specific details vary, it occurred during the same era of sultanate conflicts. His martyrdom on the battlefield solidified his status as a shaheed (martyr), earning him eternal barakah. His body was interred near Unava, where his dargah now stands.

Mira Datar's own martyrdom at age 18 (on 29 Muharram 897 Hijri) echoed this—confronting Raja Mehandi, he was beheaded, but his sacrifice ended the rebellion. The family's collective shahadat underscores their devotion to Allah and Islam.

 

Establishment and Significance of Mamu Saheb Dargah

The dargah was established shortly after Hamza's martyrdom in the mid-15th century, around 1440–1450 CE, as a simple mazar (tomb) that grew into a shrine through devotee reverence. Located 500 yards from Mira Datar's dargah in Unava, it forms part of a spiritual complex on the banks of the Pushpavati River. The site is smaller and more intimate, with thick incense smoke filling the air, symbolizing purification.

 

Architectural and Spiritual Features

• The dargah is a modest structure, often painted in green (symbolizing paradise), with areas for supplication, chaining (for severely possessed individuals), and rituals.

• Key elements include the mazar itself, where devotees offer chadar (sacred cloths), flowers, ittar (perfume), and rosewater.

• It attracts pilgrims seeking relief from jinn possession, black magic, mental ailments, family discord, and infertility. The shrine's jalali energy is believed to aggressively expel negative forces.

 

Significance lies in its role as a "healing hub" complementing Mira Datar's dargah. While Mira Datar is the "Datar" (Giver of Gifts), Mamu Saheb is the protective uncle, providing fierce intervention. Both emphasize tawassul (seeking nearness to Allah through saints) without shirk (polytheism).

Here are glimpses of the serene yet powerful atmosphere at Mamu Saheb Dargah and related sites in Unava:

 

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Rituals, Urs, and Daily Practices

Rituals at Mamu Saheb Dargah mirror Sufi traditions, focusing on purification and supplication:

• Loban Ceremony: Daily after Maghrib namaz, burning loban (benzoin resin) to "burn away" evil spirits. Devotees inhale the smoke for relief.

• Chirag Roshan (Lamp Lighting): Evening lamps symbolize divine light dispelling darkness, especially on chandraat (new moon nights).

• Hajri (Trance States): Possessed individuals enter trances, writhing, shrieking, or speaking in tongues as saints' ruh (spirit) expels jinn.

• Offerings and Vows: Tying red threads (kalava), presenting chadar, and fulfilling mannats (vows) upon healing.

• Urs Mubarak: Annual commemoration on the martyrdom anniversary (specific date varies but aligns with Mira Datar's Urs on 29 Muharram). Features qawwalis, sandal processions, and mass duas. Recent Urs videos show vibrant gatherings with thousands attending.

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Daily, khadims (hereditary caretakers) conduct duas, guide ziyarat (visitation), and manage the site. The dargah operates 24/7, with peaks during Urs and chandraat.

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Miracles, Testimonials, and Devotee Experiences

The dargah is famed for "zinda karamat" (living miracles), where afflictions vanish through faith. Legends attribute Hamza's power to divine gifts from the Prophet, passed to the family.

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Testimonials (drawn from devotee accounts and online shares):

• Black Magic Removal: "I was tormented by kala jadu for years—business failed, health deteriorated. At Mamu Saheb Dargah, during loban, I felt a weight lift. Within weeks, life normalized. All praise to Allah!" – A devotee from Rajasthan.

• Possession Healing: "My sister was possessed, speaking strangely and harming herself. We chained her at the dargah; after trances and duas by khadims, the jinn left. She's now married and happy." – From a Gujarat family.

• Mental Health Relief: "Depression and nightmares plagued me. Visiting Mamu Saheb, inhaling loban, and praying brought sukun (peace). It's divine intervention through the saint's barakah." – An international pilgrim.

• Family Harmony: "Constant fights at home due to evil eye. Offering chadar at the dargah resolved it miraculously. Mamu Saheb protects like an uncle." – Shared on social media.

These stories highlight syncretism, with non-Muslims participating, and integration with modern care (e.g., "Dava-Dua" programs combining medicine and faith).

Relation with Mira Datar Dargah

The two dargahs are inseparable—familial, spatial, and functional. Mamu Saheb, as uncle, supported Mira Datar's upbringing and shared the divine power to eradicate evil. Pilgrims often visit both: starting at Mira Datar for general blessings, then Mamu Saheb for intense protection. During Urs, processions link them, symbolizing family unity.

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Mira Datar's dargah is larger, with features like nine silver doors and Dadi Amma's chakki (millstone) for circumambulation. Mamu Saheb's is more focused on jalali energy, complementing Mira Datar's datari (giving) nature. Together, they form a spiritual fortress against negativity, drawing millions annually. The 565-year-old legacy (as of 2026) continues, with khadims  preserving traditions.

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In essence, Mamu Saheb Dargah embodies familial loyalty and protective power within the Mira Datar narrative, reminding devotees that saints serve as conduits to Allah's mercy. Approach with pure intention, direct duas to Allah, and consult scholars to align with tawhid. May Allah grant ease through these blessed sites! 🤲