Hazrat Mohammad Nabi Raza Shah (Dada Miyan) of Rampur, Uttar Pradesh: Sufi Asceticism, Prophetic Devotion, and Cross-Communal Legacy in Colonial India
By Sahil Razvi, New Age Islam
09 May 2025
This article examines the life, spiritual journey, and contributions of Hazrat Mohammad Nabi Raza Shah, popularly known as Dada Miyan, a revered Indian Sufi saint and Islamic scholar. Drawing on historical accounts and hagiographical sources, the study contextualises his role within late 19th- and early 20th-century Sunni Islam in northern India, particularly in Rampur and Lucknow.
Main Points:
1. Born in Rampur (1867), mastered Quranic studies by age 4 and dedicated himself to Islamic sciences, rejecting worldly pursuits from childhood.
2. Left military service (1896) to follow Sufi saint Shah Abdul Hai (Chishtiya-Qadriyah order), adopting ascetic practices like 40-day chillas and lifelong austerity.
3. Emphasized strict Islamic rituals, moral purity, and devotion to Prophet Muhammad, while living among the poor and redistributing wealth in Lucknow.
4. Annual Urs attracts multi-faith participation, blending Sufi traditions (qawwali, Langar) with India’s pluralistic culture.
5. Championed Sufi practices within Sunni orthodoxy, countering reformist critiques and reinforcing prophetic love as central to faith.
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Dargah of Hazrat Mohammad Nabi Raza Shah, Dada Miyan Road, The Mall Avenue, Lucknow, Uttar Pradesh, India. Image Courtesy: sufifmali.blogspot.com
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Hazrat Mohammad Nabi Raza Shah was born on 25 July 1867 in Rampur, Uttar Pradesh, into a family of devout Muslims. From an early age, he exhibited an inclination towards religious scholarship, reportedly beginning his study of the Quran at the age of four. Historical sources suggest that Shah’s childhood was marked by an unusual disinterest in recreational activities, with his focus instead directed towards mastering Islamic sciences, including jurisprudence, theology , and mysticism . This early devotion laid the foundation for his later spiritual pursuits.
In 1886, at the age of 19, Shah joined the British Indian Army, a decision that reflected the socio-economic realities of the period. However, his military tenure proved brief. By 1896, he underwent a profound spiritual transformation after encountering Hazrat Shah Mohammad Abdul Hai (1848–1906), a prominent Sufi saint of the Chishtiya-Qadriyah order, also known as Fakhrul Arifeen.
Historical records indicate that Shah’s initiation into Sufism occurred during Fakhrul Arifeen’s visit to Calcutta. According to hagiographical accounts, Shah experienced an intense spiritual epiphany upon meeting his future Murshid (spiritual guide), leading him to renounce worldly engagements. Fakhrul Arifeen’s influence catalysed Shah’s transition from military service to asceticism, a shift emblematic of Sufi narratives of divine calling (Hidayah).
Under Fakhrul Arifeen’s mentorship, Shah adopted rigorous spiritual practices (Mujahida), central to the Chishtiya-Qadriyah tradition. His routine involved nocturnal prayers (Tahajjud), prolonged fasting (Sawm), and periods of seclusion (Chilla), a 40-day contemplative retreat aimed at attaining spiritual enlightenment (Fana fi Allah).
One notable Chilla was undertaken in Mirza Khel, present-day Bangladesh, where Shah subsisted on a minimal vegetarian diet and dedicated nights to prayer. Such practices aligned with Chishti traditions of self-abnegation and devotion. Fakhrul Arifeen, recognising Shah’s spiritual maturity, granted him Khilafat (successorship) and Ijazat (authority to initiate disciples) during the Urs of Sheikh Abdul Haque Rudolvi, a significant event that formalised Shah’s role as a Sufi master.
In 1904, following Fakhrul Arifeen’s directives, Shah relocated to Lucknow, a hub of Islamic scholarship and Sufi activity. His choice to reside among the impoverished, rather than elites, underscored his commitment to egalitarian principles. Biographical accounts highlight his disdain for material wealth; he redistributed donations among the poor or allocated funds to Mehfil-e-Sama (Sufi musical gatherings), reflecting the Chishti emphasis on spiritual ecstasy (Wajd).
Shah’s teachings emphasise Strict adherence to daily prayers (Salah) and Islamic rituals. Abstention from moral vices (Munkarat). Devotional love for Prophet Muhammad (PBUH) as the apex of faith (Iman). His philosophy resonated with the Sufism tenets, which prioritised veneration of the Prophet and Sufi practices as integral to Sunni orthodoxy.
In 1886, Shah married the daughter of Khan Bahadur Khan, a district magistrate in Darau village, Nainital. The union, described as a “grand ceremony,” represented a conventional societal obligation before his spiritual metamorphosis. Post-initiation, however, Shah’s ascetic lifestyle reportedly overshadowed familial engagements, a common theme in Sufi biographies that juxtapose worldly duties with divine pursuit.
Shah died on 24 March 1911 (24 Rabi-ul-Awwal 1329 Hijri) in Lucknow’s Sadar Bazaar, at the residence of his disciple Nasir Khan (Chunnemiya). The site of his passing, particularly the room and bed, remains a locus of veneration for followers.
His Urs (death anniversary) is observed annually on 24 Rabi-ul-Awwal, attracting multi religious participation a testament to his cross-communal reverence. The event features Qawwali, communal feasts (Langar), and recitations of Sufi poetry, embodying the syncretic traditions of Indian Sufism.
Shah’s legacy endures through the Chishtiya-Quadriyyah Silsila and his disciples, who propagated his teachings across northern India. His life exemplifies the Sufism synthesis of scriptural adherence and mystical devotion, countering reformist critiques of Sufi practices. Contemporary scholars regard him as a bridge between orthodox Islam and South Asia’s pluralistic spiritual landscape.
Hazrat Mohammad Nabi Raza Shah’s biography offers critical insights into the interplay of Sufism, colonialism, and Islamic reform in late 19th-century India. His emphasis on prophetic love, asceticism, and social welfare underscores the enduring relevance of Sufi traditions in fostering inclusive religiosity. Further archival research into his Malfuzat (discourses) and regional influence could deepen scholarly understanding of his contributions.
References
- https://shaheraza.wordpress.com/nabi-raza-shahr-a/
- https://www.khushhaliya.com/new-page-41
- https://aimamedia.org/newsdetails.aspx?nid=328053
- https://www.livehindustan.com/uttar-pradesh/lucknow/story-117th-urs-of-hazrat-khwaja-mohammad-nabi-raza-shah-begins-in-lucknow-201727362025592.html
- https://www.khushhaliya.com/shaykh-mohmamad-hasan-shah
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