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! 🤲

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History of Mamu Saheb

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The Complete History of Mamu Saheb Dargah and Its Relation to Mira Datar Dargah A Detailed 10-Chapter Account of Hazrat Saiyed Hamza Shahid (R.A.) – Known as Jalali Wali or Mamu Saheb, Maternal Uncle of Hazrat Saiyed Ali Mira Datar (R.A.)

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Family shijra (genealogical records), oral traditions preserved by khadims, and devotee accounts associated with the Unava Sharif complex in Gujarat. Mamu Saheb Dargah, dedicated to Hazrat Saiyed Hamza Shahid (R.A.), stands as a powerful symbol of protective spiritual energy (jalali barakah) within the broader Mira Datar spiritual family. Located approximately 500 yards from the main Mira Datar Dargah in Unava (Unjha Sharif), Mehsana district, it forms an integral part of the healing ecosystem renowned for addressing jinn possession, black magic (kala jadu), evil eye, mental afflictions, and related spiritual disturbances. Devotees from all faiths visit seeking relief, always affirming that true shifa (healing) comes from Allah alone through the wasila (intercession) of His righteous servants.

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Chapter 1: Introduction to Mamu Saheb – The Jalali Wali and Protective Uncle

Hazrat Saiyed Hamza Shahid (R.A.), affectionately called Mamu Saheb (maternal uncle) or Jalali Wali, represents the awe-inspiring, fiery aspect of Sufi spirituality. As the brother of Hazrat Saiyeda Aisha Bibi (R.A.) – known as Jannati Maa or Rasti Amma – he was the maternal uncle of the revered warrior-saint Hazrat Saiyed Ali Mira Datar (R.A.). His dargah in Unava Sharif complements the main shrine, offering intense protective intervention against negative forces. The modest yet potent site, often filled with thick loban (benzoin) smoke symbolizing purification, attracts those needing strong spiritual “cleansing.” Together with Mira Datar, Dadi Amma, and Jannati Maa, Mamu Saheb completes a familial quartet whose collective barakah has served millions for over 500 years.

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Chapter 2: Ancestral Lineage – Hussaini Sayyeds from Bukhara to Gujarat

The lineage traces back to Hazrat Imam Hussain (R.A.), grandson of Prophet Muhammad (S.A.W.), through Hazrat Imam Ali Naqi (R.A.) in the Soharwardia Silsila. In the early 15th century, amid spiritual decline in India, ancestors migrated from Bukhara (modern Uzbekistan). Hazrat Saiyed Muhammad Daurain (R.A.) and his son Hazrat Saiyed Ilmuddin (R.A.) – grandfather of Mira Datar and great-uncle to Mamu Saheb – first settled near Lucknow before moving to Ahmedabad during Sultan Ahmed Shah’s reign (1411–1442 CE). Ilmuddin met his uncle Hazrat Kutb-e-Alam (R.A.), became Commander-in-Chief (Sipesalar), and preached Sunnah while serving in the army. This military-spiritual legacy defined the family, blending defense of faith with da’wah (preaching).

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Chapter 3: The Family of Saiyed Dost Muhammad – Integration and Pious Household

Hazrat Saiyed Dost Muhammad (R.A.), son of Ilmuddin and a master swordsman favored by the sultan, married Jannati Maa (Aisha Bibi), sister of Sabe Burhani (R.A.). Mamu Saheb (Hamza) was thus the brother of Jannati Maa and brother-in-law to Dost Muhammad. The family resided in Saiyedwada, Kanpur (near Ahmedabad), living strictly by the Quran and Hadith with emphasis on tawhid and service. Every relative on maternal and paternal sides was described as a wali or auliya, creating an environment saturated with spiritual noor (light). Hamza grew up in this household, embodying both martial valor and Sufi piety.

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Chapter 4: Birth and Early Life of Hazrat Saiyed Hamza Shahid (R.A.)

Exact birth details of Hamza are not extensively recorded in hagiographies, which prioritize spiritual qualities over chronology – typical of Sufi traditions. Born likely in the early 15th century into the same pious lineage as his sister Jannati Maa, he was raised in an atmosphere of ibaadat (worship), military training, and Quranic education. Described as a Jalali Wali from a young age, he exhibited a majestic, protective spiritual power. He participated in the family’s nurturing of young Mira Datar after Jannati Maa’s passing on 16 Rajab 880 Hijri (when Mira Datar was about 10 months old). Under figures like Dadi Amma (Hazrat Saiyeda Daulat Bibi, R.A.) and Dada Jaan, Hamza helped instill devotion to Imam Hussain (R.A.) and aspiration for righteous struggle.

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Chapter 5: Role in Family, Society, and Military Service

As a Jalali Wali, Hamza embodied fierce protective energy contrasting with gentler “jamali” aspects in Sufi saints. He served in the sultan’s army alongside his brother-in-law Dost Muhammad, defending Islamic territories against tribal rebellions. The era featured prolonged conflicts, including the 12-year insurgency led by Raja Mehandi (or Mevason) around Patangaon (near ancient Lilapure/Unava). Hamza used both sword and spiritual power to guide soldiers, protect civilians, and ward off evil forces. Legends highlight his role in safeguarding his sister, nephew Mira Datar, and the family amid worldly turmoil. His presence ensured spiritual safety while fulfilling worldly duties.

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Chapter 6: Martyrdom (Shahadat) of Mamu Saheb

Hamza achieved shahadat (martyrdom) on the battlefield while defending faith and quelling rebellions, similar to his nephew Mira Datar. Though precise details vary across oral accounts, his martyrdom occurred during the sultanate conflicts of the mid-15th century, around the time of battles against Raja Mehandi. As a shaheed, his sacrifice amplified his barakah. His body was laid to rest near Unava (then Lilapure), where his dargah later developed. Mira Datar’s own martyrdom at age 18 (29 Muharram 897 Hijri) – confronting the tyrant and reportedly fighting even after being beheaded – echoed this family tradition of ultimate devotion. Hamza’s shahadat solidified the family’s legacy of sacrificial service to Allah and humanity.

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Chapter 7: Establishment of Mamu Saheb Dargah

The dargah was established shortly after his martyrdom (circa 1440–1450 CE) as a simple mazar that grew through devotee reverence. Situated about 500 yards from Mira Datar Dargah on the banks of the Pushpavati River in Unava, it forms part of a sacred spiritual complex. The modest structure, often associated with green symbolism of paradise, includes spaces for supplication, loban ceremonies, and guidance for the afflicted. Over centuries, it evolved into a focused healing site under hereditary khadims, attracting those seeking aggressive expulsion of negative entities due to its jalali energy.

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Chapter 8: Miracles (Karamat) and Divine Powers Associated with Mamu Saheb

The family, including Mamu Saheb, received the “Power of Healing” from Prophet Muhammad (S.A.W.) for upholding Sunnah – specifically to eradicate jinn, black magic, and negativity. As a Jalali Wali, Hamza’s ruh (spirit) is believed to deliver fierce, protective intervention. Post-martyrdom, his barakah manifests in “zinda karamat” (living miracles): sudden relief during loban inhalation, resolution of possession through hajri (trance), and shielding against recurring evil. Devotees report his uncle-like protection – strong, vigilant, and nurturing – aiding where gentler intercession may need reinforcement.

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Chapter 9: Rituals, Urs Mubarak, and Daily Practices at Mamu Saheb Dargah

Rituals emphasize purification and tawassul:

• Loban Ceremony: Daily after Maghrib, burning loban to “burn away” evil; devotees inhale smoke for deep cleansing and sukun (peace).

• Hajri and Trance States: Afflicted individuals may enter involuntary trances, with khadims guiding expulsion of possessing forces.

• Offerings: Chadar, flowers, ittar, rosewater, and tying red threads (kalava) for mannats (vows).

• Chirag Roshan: Lighting lamps to symbolize divine light overcoming darkness, especially on auspicious nights.

• Urs Mubarak: Commemorated around or aligned with Mira Datar’s Urs (29 Muharram), featuring qawwalis, sandal processions, mass duas, and large gatherings. The site remains open 24/7 with peak activity during Urs and chandraat (new moon).

Khadims provide personalized guidance, ensuring practices align with tawhid.

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Chapter 10: Testimonials, Significance, and Profound Relation with Mira Datar Dargah

Devotees share transformative experiences:

• “Tormented by kala jadu for years… at Mamu Saheb Dargah during loban, I felt a weight lift.” (Rajasthan devotee)

• “My sister was possessed… after trances and duas, the jinn left. She is now happy and married.” (Gujarat family)

• Relief from depression, nightmares, family discord, and infertility through his protective barakah.

Mamu Saheb Dargah is not separate but deeply intertwined with Mira Datar Dargah – familial (uncle-nephew), spatial (500 yards apart), and functional. Pilgrims often visit Mira Datar for general blessings (“Datar” – giver) then Mamu Saheb for intense jalali protection. During Urs, processions and rituals link both sites, symbolizing family unity. Together with Jannati Maa and Dadi Amma, they create a complete spiritual fortress against afflictions. The 500+ year legacy continues under khadims, blending faith with the reminder to seek professional medical/psychological care alongside spiritual practices.

This history inspires devotion while underscoring that saints are conduits to Allah’s mercy. Approach with sincere niyyah (intention), direct all duas to the Almighty, and avoid any form of shirk. May Allah grant shifa and protection to all who seek with pure hearts. 🤲

Note: Details are drawn from traditional Sufi narratives and shrine-related accounts. For the most authentic experience, visit the physical sites in Unava Sharif, consult on-site khadims, and combine spiritual ziyarat with evidence-based healthcare where needed. The dargah welcomes devotees from all backgrounds with respect and modesty.

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