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2. Hazarat Sayyad Ali Mira Datar - Back from Unava.

2. Hazarat Sayyad Ali Mira Datar - Back from Unava.



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Published by Nasir Ali
Relating the actual experiences during the visit to this old shrine which is famous for the cure of demonic possession, witchcraft, black-magic, mental illnesses, and the like.
Relating the actual experiences during the visit to this old shrine which is famous for the cure of demonic possession, witchcraft, black-magic, mental illnesses, and the like.

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Categories:Types, School Work
Published by: Nasir Ali on Mar 29, 2009
Copyright:Attribution Non-commercial


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Got back from Unava after my ‘ziarat’ of the shrine of Hazrat Sayyad Ali Mira(actually it’s Miran – with a nasal ‘n’) Daataar.By the way I learnt a few more things – such as that the Unjha Railway Station hasjust one railway platform. When my train arrived at Unjha, it stopped at the placewhere there was no platform. We had to literally jump down from the train to landon the ground. I wonder why one more platform at least has not been built by theGovernment even after more than 60 years of Independence and when lakhs ofvisitors of all faith and creed arrive on the ‘Urs” for seeking the blessings ofthe said Saint. Besides, the Unjha Market Yard is the largest in Asia and a worldleader in marketing ‘Jeera” (cumin seeds) and Isubgol (a digestive chaff which isvery popular in America). The aroma of cumin seeds permeates the air of Unjha.The shrine is about 5 km away from the railway station. But if one travels by abus or car, (the Ahmedabad-Palanpur-Delhi Highway) one can just get down near theshrine. I paid Rs.50.00 for the auto fare from the railway-station to the shrine.Staying facilities are available in and around the Dargah precincts. Reasonablelodging-hotels are available near the Dargah at Rs.200 for 24-hours, during thelean seasons. There are also “Dharm Shalas” or free inns and rooms near the Masjidand around. A Three-Star Hotel is located at a distance of about a kilometre. Thefood is cheap but one needs to exercise vigilance in selecting a proper eatingplace. Services of ‘Khadims’ are available and there are no prior demands formoney. Give as your pocket permits. The site of the Dargah is being constructed onbig scale and might take a couple of years for completion. A picture of the model-dargah, with minarets, is hung at the place.In view of the ongoing construction, I was told that the “Miswak” Tree had beenremoved from its place near the shrine. (A “Miswak” is a piece of stick which ischewed at one end and the soft part is used for brushing the teeth.) According tolegends, this tree had grown out of the piece of stick or “Miswak” that was buriedby the Saint at Unava before he had proceeded for the battle in which he wasmartyred near Mandavgarh from where his mortal remains was brought and buried herein accordance with the instruction of the Saint. According to some sources, allthis happened during the reign of the very famous Sultan of Gujarat, Mahmud ShahBageda (r. 1458-1511)As is well known, generally when the high rank and the status of the buried personis known, it is a common sight to see people make offerings of flowers and‘chadars’ especially at the graves of the Awliya (saints) so that they may be morerespectful of that person. As for the flowers, as long as they continue to remainfresh they recite the “Tasbih,” or the glorifying and praising of Allah, the Lordof the Worlds. In fact, the placing of flowers or green stalks or myrtle boughs onthe graves is traced back to the Sunnah of the Prophet sallal laahu alaihiwasallam when he had once broken a green branch in two pieces and placed them eachon two graves. Or the time when he, sallal laahu alaihi wasallam, placed a stalkon the grave at the level of the head.Well, after I had taken the bath and made ablutions, I visited the shrine,carrying flowers, and a ‘chadar’. I also carried a crown or ‘Taj’ of flowers toplace it at the head of the ‘mazaar, which is housed in a silver sepulchre. Thereare silver railings around the tomb for its protection. Women are not allowedinside the silver sepulchre which can accommodate only a few persons. My firstimpression on entering the shrine was that I could feel the presence of HazaratSayyad Ali Mira Daataar. I found myself bursting into tears. Allah says in theHoly Qur’an:"And do not reckon as dead who were slain in Allah's cause; but they are alivewith their Lord and are well provided for." (Al-Imran, Ayat: 169)
After I had made the Salaam, I offered the ceremonial ‘Fatiha,’ that is, readingthe usual portions or Surahs from the Holy Quran and offered it specially to thesoul of this Martyred Saint. Thereafter, making the saint as my Wasila orintermediary, I supplicated to Allah on my behalf and on the behalf of my familyand the general Muslims – both who are alive and those who have passed away. TheMujawar (Keeper) too supplicated for me. Thereafter I came out of the shrine withthe hope that I might have received the “Baraka” of the Saint.The entire verandah, abetting the shrine, was occupied by people coming as theydid from various regions and locales and religions. Even the compound was full ofseekers and the needy. All around I could see mostly women many of whom wereshrieking and praying for mercy. Some were walking to and fro in frenzy. Somestood still with blank stares in their eyes. Some of them were gyrating madly.Some had let their hair loose on the ground. Some were prostrate, some lay supine,while some indulged in violent gestures in the air. A few men, too, were bobbingtheir head. What specially caught my attention was the figure of a fair andhandsome lad of about twenty, whose lips were rosy, but who stood chained in onecorner of the compound. Everyone of them had one’s own tale of woe to tell. Therewas, however, one thing that appeared to be common to all: All had their heartsattached to Hazrat Sayyad Ali Mira Datar, for everyone believed they would derivebenefit or “faiz” from Allah through the blessed heart of the Martyred Saint.I may remind my readers that as I mentioned in Part I, of this article, forcenturies this Dargah has been famous for the cure of demonic possession, blackmagic, and magic-induced illnesses, sufferings, and the like. Just because thephysical Science has not been able to unravel these mysteries, it doesn’t meanthat such phenomena don’t exist. Which reminds me that as I was travelling bytrain on my way here, a Ticket Checker happened to check my ticket. He theninquired, “Are you travelling to Unjha?” I said, “Yes!” He then narrated to methat only two days ago a young, Hindu girl of fifteen years, was taken by herrelatives to the shrine at Unjha. In his own words, this girl was possessed by a“Khabees”. This word literally means “a very malignant spirit.” Since he was theirneighbour, the Ticket Checker wanted me to have his mobile number so that I couldinform him of the girl’s progress. I told him that there were probably hundredssuch cases out there and it would not be possibly to locate her. I asked him wherethe girl was from. He replied as a matter of fact: “Bhandup in Mumbai.” Bhandup isnot some remote place, but a highly populated suburban area of Mumbai. So here wasa fresh case of evil resident spirit, right at the door of my information!After coming out of the Dargah I visited the structure that houses the ‘Chilla’ ofDadi Amma. Like all else, this building too is inside the fort-like structure. Ihad to climb up some very narrow staircase. I had to remain at a distance, sincemen are not allowed in here. Thereafter I climbed up further through some narrowstair-way that led to the terrace. Here we find ‘Dadi Amma ki Chakki, ’ which isshaped like a cupola, where one is required to place one’s hand on it and goaround it at least seven times so that the problems or illnesses may go away.There are other places as well, such as the Hauz, etc., but it is not possible totalk about them all in this small article.As far as the Khaadims are concerned, it appears that their main job is to lookafter the upkeep and maintenance of the shrine and the surroundings as well aslooking after the distressed who are required to be present there for a longperiod. A Trust comprising the Khaadims also exists for the general supervisionand contact. A small graveyard of the Khaadims lies towards the south of theshrine’s compound. When a visitor seeks the assistance of a Khaadim, a bonddevelops between the client and the Khaadim who tries to assist and guide thevisitor-client in his day to day conduct at the shrine, making extra supplication

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