Hadrat Meran Ji Khudanuma Hussaini Saheb r.a


  1. Some details of Hadrat Khwaja Bande Nawaz of Gulbarga

    Syed Muhammad Hussaini, commonly known as Hazrat Khwaja Banda Nawaz Gaisu Daraz (July 13, 1321 -November 1, 1422), was a famous Sufi saint from India of the Chishti Order, who advocated understanding, tolerance and harmony among various religious groups.

   Hazrat Gaisu Daraz was a Murid (disciple) of the noted Sufi saint of Delhi, Hazrat Khawja Nasiruddin Chiragh Dehlavi. After the death of Chiragh Dehlavi, Gaisu Daraz took on the mantle of the successor (Khalifa). When he moved to Daulatabad around 1398, owing to the attack of Timur on Delhi, he took the Chishti Order to South India. He finally settled down in Gulbarga, at the invitation of Bahamani Sultan, Taj Ud-Din Firuz Shah.




  1. The early life of Hazrat Syed Meran Ji Khuda Numa


    He was a great Sufi saint of Deccan (South India) and belongs to the chain of saints who got Faiz ( favour) from the great saint of  Deccan (South India) Hazrat Khwaja Bande Nawaz of Gulbarga and Khwaja Saheb’s brief  introduction is mentioned in the beginning of this book.

    His name is known as Syed Meran and  the following different  names are   also mentioned  in the books of history and in other books of biographies of the Sufi masters of Deccan  (South India) area.

  1. Shah Meranji Syed Hasan Khuda Numa.
  2. Shah Meranji Khuda Numa.
  3. Meran Ji Karwani alias Meeran Ji Khuda Numa.
  4. Syed Shah Meran Ji Hussain Khuda Numa.
  5. Syed Meran Khuda Numa Hussaini.

      He belongs to Sadat Chain (descendant of the holy prophet through his daughter Hazrat Fatima) and in all above names, the following name is common.


       So the above name is well known  and  by this name he became famous and well known as Syed Meran.

       Meran Yaqub who was his caliph and who has spent most of his time with him and he has mentioned  in his book Shimal Itiqiya that his Murshid’s (master) name is Syed Meran. Also, Amin Uddin Thani, who was a disciple of Syed Ali Akber has mentioned in his book  Chaser Har that  his Dada Peer ( great grand master)  Khuda Numa’s name is Syed Meran.

    Hazrat Khuda Numa has mentioned in his poetry his names   which are as follows.

  1. Meeran.
  2. Syed Meran.

     The author of  book  Auliya Bijapur and author of book Miskawat Nibawa  has mentioned  his name  as Hasan. After publication of the book  Miskawat Nibawa, many other authors who have mentioned the details and information in their writings about Meran Ji Khuda Numa  and they have added  the same details which were available in the book Miskawat Nibawa  but these details are added  by them in different styles and with some changes in their books.

    It is very important to mention here that the author of  book Miskawat Nibawa has taken great care and attention in the research work for his writings about Syed Meran Ji Khuda Numa but such care and attention was not taken by Abdul Jabbar Khan in writing his famous and well-known book Tadhkirtal Auliya Deccan. For this reason, in the name of Meran Ji, addition of Hasan is right and correct and in this matter  there may be some reasons for it.

   In the book Miskawat Nibawa the author  Shah Ghulam Ali  added the entries about Meran Ji Shah  which are without his knowledge and without any reference to this matter so it is only his Qiyas  (presumption) that Khuda Numa’s name is Syed Meran Hasan but this portion of his name was not well known and also not become famous. As per tradition  and connection of Tariqat ( mystic way of life)  this  part of  the name  of  Hussaini  and the other part of the name Hasan which are similar to the pronunciation so it is not easy to pronounce  and also with the tname of  Hasan and  to add  the name of Hussain which is very hard and difficult to pronounce two names together and  so it  will also not look good and  also not useful and not practical . His title is known as ‘Khuda Numa’. The disciples due to  his ‘Anwar Marifat’ (light of knowledge)   used to call him as  ‘Khuda Numa’. The author of book Miskawat Nibawa has mentioned the following details in the book.

    “ After completion of all stages of Saluki (mystic way) Meran Ji Shah has  entered in the city of Hyderabad and started his mission  work of calling the mankind towards the right path of Allah and due to his multi services and benefits his title became well known and famous  as ‘Khuda Numa’.”  So, for this reason, a large number of people approached  towards him in this matter and  there were good  and positive results in their lives as they followed the tradition of Allah’s last prophet and Allah’s commandments for the success of their lives after the death.”


  1. The Lineage and genealogy


       The details of his family connection are not available in the books of history and in the books of biographies. At present, the custodian of his shrine is  Syed Noor  al-Ambia Hussaini and caretaker of the shrine  is Syed Lutf Ullah Hussaini. The shrine is known as ‘Kamraqi Gumbaz (tomb)’ and which  is located in Zia Guda in Karwan area  of Hyderabad in the old area of Golconda fort.

   As per  the Shajra ( genealogy) records  of Syed Noor Wali Khuda Numa Thani and  as per the historical records it clearly shows that it is not  the Shajra (genealogy) details of the family, but  it is Shajra (genealogy) records of the caliphs  and in which it is clearly mentioned that   Shaikhs  after Hamid Ullah Hussaini  all are   ancestors (Ajdads).In this Shajra (genealogy) records and in all other documents of their family connections there is no mention of  Meran Ji’s  father’s name. But as per the statement of former custodian Syed Noor Wali Khuda Numa Thani , Meran Ji’s father’s name is Shah Qasim Mahmood. But  in the shrine  area of Khuda Numa one person Haider Ali  lived there and who had worked  there as shrine’s Qadim (servant)  and as per  his  brief Shajra (genealogy) records of  Chain of Chistia and Quaderia and in the Shajra (genealogy) records of Quaderia Chain it is mentioned the name of Shah Mahmud Abdul Haq upon the name of Khuda Numa and after the name of Khuda Numa  all other names which mentioned are same as per Shajra (genealogy) records of Chistiya Chain.

   As per  the information of former shrine care taker Haider Ali, Khuda Numa’s father’s name is Shah Mahmood. This Shajra  (genealogy) records are found correct because it  was recorded by the father of  the former custodian of shrine Syed Thani Amin Uddin Hussaini and it was written  on 18 Jamid Awwal in the year 1331 Hegira.

   As per Shajra (genealogy), records of one famous pious personality of Hyderabad  Syed Ismail Zabih Ullah Shah and  who was caliph of Hazrat Iftakhar Ali Shah Watan and in his Shajra (genealogy) records it is mentioned the   name  of Syed Meeran  Ji Khuda Numa in the ninth generation. For the details of disconnection of Shajra (genealogy), information about Meran Ji and this information will be discussed in this book  in the other part  in which the details of  his sons are mentioned.

     In the above Shajra (genealogy) records it is mentioned   the name of  Syed Mahmood Baluft Mabud  above in the name of Meran Ji and by  the name of  Syed  Mahmood   the name of  Syed Baderuddin Habib Ullah  is mentioned and from this name  to Shaikh Abdul Quader Jilani  are mentioned and also the Shajra (genealogy) connection  of Shaikh Abdul Quader Jilani  is also available there. As per the above Shjara  (genealogy) records Meran Ji’s father’s name is Syed Mahmood Balutf Mabud. This is the same pious person who became famous with the name of Sheikh Mahmud Dahan and who was the  caliph of Burhanddin Janem and who was master and Peer (religious teacher) of Aminuddin . Mahmud Khush Dahan was the nephew (sister’s son) of Shah Abul Hasan Quaderi  and  he was also daughter’s son  of Syed Baderuddin Habib Ullah. As per records of  book Rauzatul Auliya, Mahmud Khush Dahan was a disciple of his grandfather. The compiler of book Miskiwat Nabwa  has mentioned  that Mahmud Khush Dahan got the caliphate  of Quaderia Chain from Shah Abul Hasan. The clarification of the above reference is  as follows.

   “  Mahmud Khush Dahan was a disciple of  his grandfather,  but he got caliphate from his uncle.”

   As per the records and biographies of saints of Deccan (South India ), it is not right that Meeran Ji belongs to the son of Mahmud Khush Dahan. In the details of bait (pledging spiritual allegiance) of Meran Ji with  Hazrat Aminuddin Ala this reference is mentioned in many  biographies of Deccan (South India) but in such records it is also  not mentioned  that Meeran Ji’s father’s name is Mahmud Khush Dahan and for this reason the above reference  is not acceptable  so it is totally wrong t. But is possible that Meran Ji Khuda Numa is the brother of Tariqat (mystic way) of Syed Khudawand Hadi  and Syed Khudawand Hadi’s caliph Shah Meran Ji  had obtained the permission for the use of Shajra (genealogy) of Quaderia from Mahmud Khush Dahan but  it is also not right, because in this matter there is no reference and history records  are not available.  For this reason, without correct record and references of biographies and history details of Deccan (South India), it is not correct to accept Meran Ji’s father’s name  and also other details of his family links and all other connections  are not confirming the above details .

As per his family traditions and other details of information it may be possible that his father’s name  may be as follows.

Shah Qasim Mahmood.

Shah Mahmood Abdul Haq.

    But his father’s name as Mahmud Khush Dahan is not correct and which is also not find in the history records and other books of biographies. But it is found correct that his Nasab (genealogy) is  from Syed  (descendant of  the holy  prophet)  Chain which is mentioned in many books of biographies of the holy saints of Deccan (South India).


                                      4.The year of his birth


   The  Meran Ji’s birth year is not available in the books of biographies and history books of Deccan (South India) but his caliph Meran Yaqub has mentioned his age as 70 years old in his book of  Shamil Ityaqi and year of death as 1074 Hegira. Meran Yaqub was his disciple and maybe his caliph so his entries in his book will be accepted as authentic records of his history. So as per the above records of Meran Yaqub about  Meran Ji’s year of birth  may be 1004 Hegira but as per the writings of Abdul Haq that he found  a copy  of his book Sharah Tamhidat’which was written in the year 1012 Hegira and this is correct and at that time of  Meran Ji’s age will be 35 years old and   below than this age  in which  it is not possible to write Sharah (commentary) of any book due to Istadard (qualification) and knowledge.

The mistake of the wrong writing of the year is clear in the copyist ‘s following lines.

   The copyist pretended himself as a servant of  the great shrine of Meranji which shows  his mistake as he was written that after the death of Meran Ji in the year 1112 Heigra. This mistake of the year is also clear in the statement of Meran Yaqub and which is very authentic and perfectly correct in the right direction.



  1.   The details of  his employment of Golconda Court


     About Meran Ji’s employment, the compiler of the book Miskawat Nabwa  has mentioned the following details. The following details were also mentioned in many other biographies and history books of Deccan (South India) but Abdul Jabbar Khan Sufi mentioned  Ibrahim Adil Shah instead  Sultan of Bijapur  in this matter.

    Sultan Abdullah Qutub Shah of Golconda Kingdom was crowned in the year 1035 Hegira and in the year 1037 Hegira Ibrahim Adil Shah Thani died. So Meran Ji, was sent to Bijapur upon crowing of  Sultan Abdullah Qutub Shah of Golconda  when Meran Ji’s age was not more than 32 years. So in this  younger  age, a person is able to perform  important diplomatic mission work, but  the kings used to send old and experienced persons  in their diplomatic mission work between the two kingdoms. So sending of Meran Ji, who was still young seems to be not wrong. So it is  also not  clear why Abdul Jabbar Khan Sufi has mentioned that Meran Ji, was sent to Ibrahim Adil Shah Thani but he has not mentioned any historical records in this matter. In this matter, Dr. Zoor has mentioned in his book  Tadhkirta Urdu Maqtuat  the following details and information which are as follows.

“That Sultan Abdullah Qutub Shah of Golconda Kingdom  has sent him to Bijapur for diplomatic mission work in the year 1046 Hegira and while during his stay there  he became devotee and Mureed (disciple) of Shah Aminuddin Ala  and left the employment of the Sultan  of Golconda Kingdom.

   So it is not clear why Dr. Zoor   mentioned the year 1076  Hegira and the above details in his book, but  he has not mentioned any historical  references in this matter.So the above year 1076 Hegira is not correct because in this year 1076  Hegira Ali Adil Shah Thani was crowned and at that time Meran Ji’s age  may  be 63 years. So at that age, he will be  perfect to perform his diplomatic mission work between two kingdoms. But to accept the above  year 1076 Hegira as per the above statements is not correct and right.  Due to the crowning of some kings, there will be some problems  between  neighboring states, but these problems  will arise  in the course of time  and  to settle such problems and matters the diplomatic missions  will use to visit the kingdoms to negotiate and settle the problems and  other disputes peacefully and smoothly.

   Sultan  Abdullah Qutub Shah of Golconda Kingdom ruled from  the year 1035 Hegira to 1083  Hegora. So  during  this long period of 48 years of rule of above the king,  Meran Ji, was sent to the Bijapur City for attending some important  diplomatic mission work of  the Kingdom of Golconda.  To accept the year 1076 Hegira without any historical record and reference from  the biographies  and  for this reason it is very difficult and not useful at all because upon returning from Bijapur Meran Ji left the employment of the Sultan of Golconda  Kingdom and started the work of preaching and propagation of Islam to the people who were searching the right path towards Allah. 


  1. He left his high-level job of Golconda Court


    He left his high level job in the Golconda Court of Sultan Abdulla Qutub Shah for the sake of his work of preaching and propagation mission of Islam as per traditions of Allah’s last prophet in the foreign lands so in this way he left his high-level job of earning money and wealth and higher status and settled down in Abdullapur area of Golconda Kingdom on trust of Allah and he was most successful in this matter and the details of his grand progress and positive results are mentioning as follows.

   He was  most successful there  for the  general training of a large number of disciples and devotees. He  also arranged special training of  many persons and awarded   them saintly dress.

   He was responsible for the training and teaching of disciples and Mutiqid (devotee) persons and also he was successful in writing many books on Sufism and on  the Islamic subjects and these books were mentioned by many authors in their books. His books were written for the purpose of preaching and propagation  work of Islam as well as training and teaching  purpose of his disciples and devotees  in the area of the  Deccan (South India).

   His great achievement and best record are that he has successfully translated the book of Sharah Tahdidat from Persian to Deccani language which is a very long book having 600 pages. So this book shows his great work of translation, which is not possible in two years time. So while teaching and preaching work of disciples and devotees, the translation of above work which is well known  and it was done in between the year 1067 Hegira to 1074 Hegira and which seems to possible, but it is very difficult and hard task which was done in the above short period of  time.

The mausoleum of Hazrat Ameenuddin A’la Bijapur


     So until his departure on  his diplomatic mission to Bijapur, Meeran Ji was an employee of the Sultan Abdulla Qutub  Shah of Golconda Kingdom and he used to perform his duties  sincerely to the entire satisfaction of the king  and for this reason he was well known as most Diyantdar (sincere) employee among  other persons in the royal court of Golconda Kingdom. Due to  his high level  of character and conduct, the king has  selected him to perform his diplomatic mission duties between the two kingdoms for the settlement of some important works of the  two neighboring  states.

   Upon leaving the royal job  of Golconda Court Meran Ji started his life on the trust of Allah. There are no records available for the grant of any royal funds or Jagirs (estate) or lands as well as pensions and  in this matter the former custodian of the shrine Shah Noor Wali has some documents and important papers with him. But with him  also some documents showing the royal grant of the daily allowance of one Rupee are available to him from the Hyderabad Government. Also, the above grant was renewed by the king to his successors and not to Meran Ji. So while checking these documents  and records it is not known that the grant was  sanctioned  to Meran Ji.

      In the Meran Ji  Khuda Numa’s  shrine, there is a large  area of open land and  one well  is available there  and  these properties were not purchased from  the royal grants but these properties were purchased by Meran Ji or his successors only.

    During the year 1202 Hegira there was a fire accident in the room of  the shrine  building  in which purchase deed of land , Meran Ji’s Tabrukat (relics) and his books were damaged. But in the year 1203, Hegira during the rule of Hyderabad King Nizam Ali Khan the purchase deed was renewed and awarded to the successors of the shrine and these documents  were still available with  the custodian of the shrine.




  1. His Sons


   As per reference of Quader Khan Munshi  who was the author of book Tadhkiratal Quaderia’and Ghulam Hussain,  who was the author of book  Gulzar Asifia  and these two authors have mentioned that Meran Ji has one son and his name is mentioned as Aminuddin Thani and who was succeeded after his father’s death. The compiler of book Miskawat Nibwa  and Tadhkira Auliya Deccan  have also mentioned that Meran Ji has one son and one daughter. Meran  Yaqub author of  book Shamil Etiqia  has mentioned  about his son in law and his son. The author of book ‘Gulzar Asifia’ has not mentioned about his daughter, but he has mentioned about his daughter’s son Shah Meran Hussaini.

   Khuda Numa’s son  Ali Amin or Shah Aminuddin Ali or Shah Aminuddin Thani became his successor and for a period of four years he was engaged in the teaching and preaching of Islamic work  to bring the people on the right path towards Allah and he was died in the year 1074 Hegira but there are no details of sons of Aminuddin Thani available in the records. The author of book Auliya Deccan has mentioned that he has no sons. Many authors have mentioned that  Aminuddin Thani’s sister has two sons and their names are as follows.

  1. Syed Bade Shah Hussaini.
  2. Shah Meran Hussaini.

       Hazrat Aminuddin Thani has granted caliphate to the above two sons of his sister. One year before his death, he has requested Syed Bade Shah Hussaini to act on his behalf and follow all activities as an in-charge person inside and outside of the shrine. The other son of his sister Shah Meran Hussaini has obtained the permission of his Murshid (master) and uncle Aminuddin Thani and shifted to Dhoolpet area in Hyderabad  and  he  settled down there and started preaching and propagation work  independently and his mother who was the daughter of Meranji Khuda Numa used to live with him. He was died in the year 1140  Hegira and he was buried in the tomb in the  mosque of Ghani Ullah Shah in Mangalhat Hyderabad  and his tomb is same like Meran Ji’s tomb in Zia Guda in ‘Kamruqi’ style. His son Aminuddin Asghar became his successor upon his death. The  compiler of  the book  Miskawat Nibwa has mentioned  the following details about Shah Meran Ji Thani which are as follows.

   Bade Shah Hussani was busy for a long period in the work of preaching and propagation of Islam. He was Salek Majzub (one  lost in divine meditation) and one day in his condition of Jazb (passion) he  left from the tomb of Merani Ji  and  has reached in the village Musalimadgh and he hid himself  there for a period 12 years  in the mountain area. When the relatives have got this information then one of his relative Syed Shahbaz Hussaini has brought him  back  to Hyderabad from there. Upon his return from there, he has continued his work of preaching and propagation for a period of some years and died.

   Meran Yaqub has mentioned that he has started the translation of  book  Shamil Etqia  during the period of Shah Meran Ibn Syed Hussain’s  caliphate and it refers to the period after the death of Bade Shah Hussain when there was no successor available for a period of 12 years for the caliphate of Meran Ji and during this period disciples and Matqdin (devotees) naturally thought that Shah Meran as successor of Meran Ji.

   The compiler of the book Miskawat Nibwa  has mentioned that Bade Shah Hussaini has two sons  and the details are as follows.


  1. Akbar Syed Ali Saheb.
  2. Bade Shah Saheb.


       Bade Shah Hussaini has granted his saintly dress to his son Akber Syed Ali Saheb and his second son Bade Shah who was majzub (one  lost in divine meditation) and he used to live with his brother and he became his successor upon  death of his brother  Akber Syed Ali Saheb and as per reference of  the book  Miskwat Nibwa he has left no sons after him  and for this reason his sister’s son Shah Hamid Ullah  Hussaini  who was his son in law became  his successor.

   As per reference  from the book  Miskwat Nibwa  in which it is mentioned that upon the death of Shah Hamid Ullah Hussaini his son Jamal Ullah Hussain became his successor and continued the work of preaching and propagation of Islam successfully and former custodian Noor Wali Saheb belongs to the sons of Shah Hamid Ullah Hussaini.

   As per Shajra (genealogy) records of the caliphate of  the Khuda Numa in which the details  and information up to Jamal  Hussaini have been recorded from  the book  Mishkawat Niba  and other details and information have been taken from ‘Mamlok Shajara’ prepared by Shah Noor Wali and in the above  ‘Mamlok Shajra’ the details of deaths and other information  have been taken from book ‘Shamil Etqia’. Syed Ali Hussain’s  year of death  was  recorded  from the book ‘Miskawat Nabwa’. The detail of record of death from Hamid Ullah Hussaini to Syed Thani Aminuddin Hussaini has been taken from  records and documents of   grant of daily allowance which belongs to Noor Wali Saheb. The above details and year of deaths are mentioned as follows.

Name                                                 Year of death

Shah Meran Ji Khuda Numa                    1047 Hegira

Aminuddin Thani son &                          1078 AHegira

 The successor of Meran Ji 

Bade Shah Hussaini successor of Aminuddin Thani.                

Syed Ali Hussain son &                           1160 Hegira

The successor of Bade Shah Hussaini.

Syed Hamid Ullah Hussaini                      1182  Hegira

Sister’s son and  successor                    

Syed Jamil Ullah Hussain                         1235 Hegira

Syed Hamid Ullah Hussain Thani             1261 Hegira

Son and successor.

Syed Shah Wali Ullah Hussaini                 1295 Hegira

Son and successor.

Syed Shah Thani Amin Uddin Hussaini     1332 Hegira

Son and successor.

Syed Noor Wali Khuda Numa Hussaini.

Syed Khwaja Aminuddin.

Syed Noor Ambia Hussaini (present custodian)

    The author of  the book Miskawat Nibwa has mentioned about death of Hamid Ullah Hussaini and his one son Jamal Ullah Hussain, but as per records of daily grant of  allowance it is clear that Hamid Ullah Hussain has one more son and his name is known as Syed Ali Hussaini and it is strange that after the death of Hamid Ullah Hussain the daily allowance was transferred in the name of Syed Ali Saheb and after him the daily allowance was transferred to his son Syed Jamalullah Hussaini.

As per reference  from the book Gulzar Asifia in  which it is mentioned that  Shah Amin, who was born in Kurnool belongs to Meran Ji and this information is not  found correct so it is not acceptable because Meran Ji’s chain of a son was finished upon Aminuddin Thani and  so chain of their Al (family) also came to an end upon Syed Ali Hussaini who  was the son of Bade Shah Hussaini.




  1. The bait (pledge of allegiance) and caliphate


    The details  and information of his Bait (pledging spiritual allegiance)  and caliphate have been mentioned by all authors that Sultan Abdullah Qutub Shah  (1035-1082)  has sent Meran Ji  to visit the kingdom of  Bijapur on the diplomatic mission work  for the  settlement of some affairs of the kingdom. Upon fulfilling his  diplomatic mission duties in Bijapur city he was planning to return back to Golconda Kingdom and at that time he came to know that Hazrat Aminuddin Ala who famous and  holy saint of Bijapur has come out of his room of worship and large of persons were  coming to visit him  there for the fulfilling of their desires and wishes  and  as well as  for his teaching and training  by his wisdom of knowledge by his kind grace  and due to kindness of Allah. For the above reason, Meran Ji was anxious to visit him for his desire of his heart to see him in this matter. So he went to see him and  has watched his  Jamal Mubarak (kind grace). Hazrat Aminuddin Ala  due to  his practice in which when there will be  decrease  in the Galba Hal  (passion of ecstasy) then he used to come out of the worship room and used to teach and preach Islamic  commandments and other details to the mankind and  he used to sit while looking down to the earth and scratching the soil and when he look at the gathering then all persons in the gathering used to   put down their heads and all authors of the books of biographies of Deccan (South India) have mentioned these details in their books . So on that day Hazrat  Aminuddin Ala was sitting there while  his head was down and he was scratching the soil and by chance, he has looked  at one stone and asked the persons of  gathering what  the stone   is saying ?. The caliphs and disciples were unable  to reply in this matter. After some time Hadrat  Aminuddin Ala again has asked the above question, but nobody  was not able to answer in this matter. So, for this reason, Meran Ji was proceeding further  to reply the above question and has  slowly told the caliphs that if there will be permission  from them in this matter than he can answer this question of the Sheikh. So the caliphs and other persons asked him to be silent in this matter as they do not have  the ability  to reply in this matter so  how another  person will  be able to reply this question.? For this reason, Meran Ji  became silent  and could not reply  in this matter. Then the Shaikh  told them, “ Oh : people of the gathering if Meran Ji wants to say something so allow him in this matter. “

   Upon getting the permission from the Shaikh, Meran Ji  reached near the Shaikh  and paid  his great respect and honour to him and replied in this matter that “ Dear Khwaja : the stone is said  that one who  was Aminuddin was become God  and one who  was God  became Aminuddin.” When the Shaikh heard his reply of wisdom then he stood and caught the hand of Meran Ji  and took him into his room of worship. After some time he kept him in his room and made him seem like him and asked  him to go out of the worship room. When Meran Ji upon getting  his status of the Fana Fil Sheikh (morality for the sake of his master) and came out of the worship room and  then all persons thought him  as Hazrat Aminuddin Ala and so they put down their heads, and when their head was up  and they  saw Meran Ji  is there so, for this reason, all were ashamed in this matter. At that time  Hazrat Aminuddin Ala came out of the worship room and told them “ One who  was Aminuddin became Meran Ji  and one who was Meran Ji became Aminuddin.” After this event  upon taking his Bait (pledging spiritual allegiance), he kept him in his company for some time and trained him and awarded  him saintly dress and  caliphate  and asked him to proceed  towards Hyderabad for  the preaching and propagation work of Islamic religion  in the area of the Deccan (South India).

    Meran Ji came to Hyderabad and left his  royal court  job and started his teaching and propagation work.  Due to his hard tasks and endeavors, a large number of people in Hyderabad  are able to know Marafat Ilahi (knowledge of Allah) and for his great successful work and good results the people  started to call him ‘Khuda Numa’ and  so, for this reason, this name has become his title.

    For the training and teaching as well as for the propagation of Islamic work he was written many booklets on the Islamic subjects in Deccani language for the guidance of a large number of disciples. Despite training and teaching work  of a large number of his disciples,  he was busy in the work of writing many books and it is also the fact that due to his above many works he got Huzur Qalab (presence of heart) with him.

    Due to his above many works or due to his thinking  that he got Huzur Qalab (presence heart) or due to some other reason he was not in contact with his  Sheikh Aminuddin Ala and  also could not able to send his letters or messages. For this mistake some persons have informed  the  Sheikh that Meran Ji in Hyderabad due to his popularity of saintly status and great position has overlooked him and neglected him  and  the Sheikh told them that “ We have made him like us so he could not do like this and if you do not believe in this matter then we will prove his Iradat (devotion).” Upon this Sheikh has called one dog  which came there immediately  and  the Sheikh wrote something on the paper and tagged the paper under his neck  and ordered the dog   “ Go to Hyderabad  and  bring reply from Meran Ji . “  As per his order the dog left for  his journey to Hyderabad from Raichur city . When the dog  reached near Hyderabad  city Meran Ji came to know  about his arrival  and went to the outside of the city to welcome the dog along with his many disciples and friends with Palki (palanquin) and brought the dog in the Palki (palanquin). Meran Ji along with others supported and carried the Palki (palanquin) on their shoulders and brought it to the city with great respect and honour.

   The city people watched the procession of palanquin (Palki) which passed from many roads and streets and  they noticed the greatest respect and honour  of Meran Ji towards his master’s messenger as his master  was great Sheikh of his time . On reaching his residence, he asked the dog to sit on the Masnad (throne) and paid his great respect and stood against him while folding his hands for his honour and attention in this matter. When Meran Ji came to know that the dog wants to return back  to  the City of Bijapur  then he wrote a letter to his master and  tagged it on the dog’s neck and went along with the dog  with  many disciples and friends to send him back  to his place and Ruqsat (farewell) the dog to Bijapur and in this matter Meraj Ji covered A long distance from his residence to outside of the City of Hyderabad. When  the dog  reached back to Bijapur  and Sheikh  read Meran Ji’s letter of great sincerity  and  kind respect and honour.  He also came to know the details of great respect and honour of Meran Ji to his dogs by the followers  of dogs   as they went to Hyderabad with him and came back from there to Raicher and they have   explained him all events of Hyderabad   and Meranji’s great welcome and farewell of his dog . So, for this reason, the persons who complained about Meran Ji were ashamed of their mistakes and wrong thinking and misunderstanding on this matter.

   The author of the book Roudhatul Auliya  has mentioned that Hadrat Aminuddin has many caliphs but following three were famous and they did many miracles as well as they did great endeavors for teaching and training  work of the disciples.

  1. Syed Shah Khudawand Khuda Numa Chincholi.
  2. Shah Meran Ji Syed Hasan Khuda Numa.
  3. Quader Linga Ankal Kotal.

   As per  Idare Adabeyat Urdu’s records of Shajra (genealogy),  the details of following three caliphs Hazrat  of Aminuddin Ala are available.

  1. Shah Fatah.
  2. Shah Qasim.
  3. Baba Saheb.

   The author  of  the book Tadkirtal Quaderia and other authors of books of biographies have mentioned only about the caliphate of Baba Saheb,  but they have not mentioned about Shah Fatah and Shah Qasim.

The author of  the book of Miskawat Nibwa and Gulzar Asifia  has mentioned that Hadrat Murad Shah Dhoti’s master name is Shah Fazil who was caliph of  Hadrat Aminuddin Ala.

   Hazrat Aminuddin’s one more caliph’s name is Syed Shah Mohamed Quaderi and who was famous for his great endeavours and miracles and  for this reason his title is known as Ba Noor Dariya and this reference is available in  the  book Roudhatal Auliya’s Urdu translation  book and which added  it in the section of Auliya Raichur. The following are eight caliphs of  Hadrat Aminuddin Ala.

  1. Shah Quader Lingakotal native of Sehun.
  2. Shah Khudawand Khuda Numa.
  3. Meran Ji Khuda Numa.
  4. Shah Fatah.
  5. Shah Qasim.
  6. Shah Fazil.
  7. Syed Shah Mohamed Noor Dariya.
  8. Baba Saheb.

   The authors of books  Miskawat Nibwa and Tadhkira Quaderia’have mentioned some following details about  his three  caliphs of  Hazrat Aminuddin Ala and which are very interesting to read.

   Quader Lingakotal was a pious person but he was a Majzub (one lost in divine meditation). During Galba Hal ( a passion of ecstasy) he was unable to follow the Shariah (Islamic) law and for this reason, he was called half caliph. As Majzub (one lost in divine meditation) used to act Kuaraq (miracle) things so, for this reason, the disciples used to think  that Shah Abdul Quader Ling Band as complete caliph and they  also think  that Meran Ji as half caliph. As per records and references of books of biographies, it is accepted that Khudawand Hadi was complete caliph and who was greatly benefitted and favoured by Meran Ji.


                        9.Chain of Chistiya of Meran Ji


   This chain is famous from Hazrat Khwaja Bande Nawaz to  Hazrat Aminuddin Ala and also from Meran Ji  to present custodian of Meran Ji’s shrine the chain is  same (Chistiya) and this also belongs to Meran Ji’s sons and successors.

Hazrat Khwaja Bande Nawaz Gesu Daraz died in the year 825 Hegira

Shah Jamaluddin Maghrabi.

Shah Kamaluddin Biyabani.

Amiruddin Meran Ji Shamul Ashaq 902-922 Heigra

Shah Burhanal Haq Wa Din (Burhan Uddin Janem  death 990 Heigra)

Khaja Aminuddin Ali death 1086 Hegira

Syed Meran Ji Khuda Numa death 1074 Heigra

Aminuddin Ali Thani death 1078  Hegira

Bade Bada Shah Hussaini

Syed Ali Hussaini death 1160 Heigra

Syed Hamid Ullah Hussaini death 1182 Hegira

Syed Jamal Ullah Hussaini  death 1235 Hegira

Syed Hamid Ullah Hussain Thani death 1261 Hegira

Syed Shahwali Ullah Hussaini death      1295 Hegira

Syed Shah Thani Amin Uddin Hussaini death 1332 Hegira

Syed Noor Wali Khuda Numa Thani Hussain.

Syed Nur Ambia Hssaini present custodian.


     Some caliphs of Hazrat Aminuddin Ala have  also obtained caliphates  from the Chain of Quaderia and the details are as follows.

  1. Syed Mohammed Nur Quaderi Nur Dariya from Syed Fariduddin.
  2. Syed Khuda Numa from Sheikh Mahmud Bilataf Mabud Razdan.
  3. But the details of Meran’s Ji caliphate of Quaderia is not available in the books and in the other reference books.

   As per Shajra (genealogy), records of Chistia and Quaderia Chains  which was found with Hyder Ali who was a servant of the shrine  and the details are as follows and this information is useful for  the research and reference  work in this matter.

       It is very surprising to note that Shajra (genealogy) details of Chain of Quaderia was prepared by the former custodian’s father Syed Thani Aminuddin Hussaini  but  he has ignored  the following  two names in between Bade Shah Hussaini and Jamal Ullah Husaini.

  1. Syed Ali Hussaini.
  2. Syed Hamid Ullah Hussaini.


The above  two were famous saints of these chains.




  1. Shajra (genealogy) details of Quaderia chain


Shah Mahmood al-Haq.

Syed Meran Ji Khuda Numa.

Syed Thani Amin Uddin Hussaini.

Syed Bade Shah Hussaini.

Syed Shah Jamal Ullah Hussaini.

Syed Shah Wali Ullah Hussaini.


    The above details of Shajra (genealogy) records of Quaderia Chain were prepared by Syed Thani Aminuddin Hussain, who was  the former custodian of  Meran Ji’s Kamraqi (design) tomb shrine on 18th Jamadil Awwal in the year 1331 Heigra. The above Shajra (genealogy) details are not complete and not  having  the full details and  the data is not valid for  the research work and information on this matter. There is Revayat (consideration) which is coming  into the family of Meran Ji for a long time that Meran Ji’s father’s name is Shah Qasim Mahmood and if this reference is correct, then it is possible that Meran Ji  has obtained the permission of Chain of Quaderia from his father. But this saint Sheikh Mahmood Shirin Dahn is  a not nephew (sister’s son) of  Abul Hasan Quaderi.




                     11.The caliphs of Hazrat Meeranji Khuda Numa


   In this matter, there is no information available in the books of history and biographies as well as in other reference books in the libraries about the saints of Deccan (South India) area. Despite hard tasks and endeavors, the information about five caliphs was found and the details  which are mentioned   as follows.

  1. Syed Aminuddin Ali Thani.
  2. Shah Meran Yaqub.
  3. Shah Abdul Halim Chisti.

      Shah Meran Yaqub in his translated book  Shamil Etqia  has  not mentioned about  his caliphates but  he has mentioned many other details of teaching and training  work of the disciples and  favours of Meran Ji  in such an interesting style  which show that he was his caliph. The details of Meran Ji’s third caliph Shah Abdul Halim’s reference are available from ‘Idare Adbayat Urdu’s caliphate (Khilafat) information in which there is information about him that he belongs to the caliph of Khuda Numa. The above Shijra (genealogy) information also confirms the   connection  link of caliphate  with a picture which belongs to Hader Ali Saheb in which it is  shown that Meran Ji  is sitting on the Masnad (throne) and against him Aminuddin Thani is standing with Morchel (fan made of peacock feathers) in his hand  and one more pious person is also standing on his backside  with his Morchel (fan made of peacock feathers) in his hand and his name is mentioned as Baba Halim. The above information is also confirmed in the book  Sharah Irshad Nama in which the details of his caliphates are mentioned.  His fourth caliph’s name is Shah Babber Ullah Hussaini and this information is available in  the book  Tilwatul Wajud  and which was written by  his disciple Maqdoom Shah Hussaini and other details from the above book are as follows. In the book  Miskiwat Nibwa  it is mentioned that   Meran Ji’s fifth caliph’s name is Syed Suharab Razvi.

The details of caliph’s Meera Ji.

1.Syed Aminuddin Ali Thani, son, and caliph.

  1. Sohrabuddin.

    From the above  connection of the caliphs, their further links of caliphs are mentioned hereunder  as follows.

1.Syed Aminuddin Thani , son, and caliph.

2.Shah Meran Ji Dhoolpet, sister’s son & caliph.

3.Amin Saheb, son, and successor died without  children.

4.Shah Ghani Saheb, caliph.


1.Aminuddin Thani Ali Thani.

2.Bade Shah Hussaini, sister’s son and successor.

3.Syed Ali Hussaini, son  and successor.

4.Hamid Ullah Hussaini, sister’s son  and successor.

5.Syed Jamal Ullah Hussaini, son  and successor


  1. Shah Babber Ullah Hussaini.
  2. Syed Maqdoom Shah Hussaini author of the book Ganj Maqfi.


1.Shah Abdul Halim Chisti.

2.Mir Abu Saleh Sirmast Hussaini Chisti.

3.Syed Mohammed Thani Ganj Baksh.

  1. Zain Ali Roaz Bahni.
  2. Sheikh Mohammed Chisti.
  3. Fazal Ali Saheb Chisti.
  4. Syed Abdul Jalil.





  1. The books of Hazrat Meeraji Khuda Numa


    In the chain of Khwaja Bande Nawaz  of Gulbarga there was a tradition of writing books on Sufism  and on Islamic subjects in  the Deccani language so, for this reason, many disciples and caliphs have written many books for the guidance of general people for the preaching and propagation of  work of Islam  as well as teaching and training of disciples  in all areas of Deccan (South India). The main purpose of the above books was for the preaching and propagation of Islamic work in the Deccan (South India) and in the  other areas of India.

    Meran Ji wrote many books for  the above  purpose in Deccani (South India )language in prose and poetry. This tradition of writing books on Islamic subjects  was to call the local persons on the right path towards Allah  and those books were becoming very popular among the disciples and caliphs.

   There is no information available about Meran Ji’s disciples and caliphs, so in this matter  we can say that many of them have also written so many books as per the tradition of time to enlighten the general public and such books may be available but we do not have information about such books and literature on this matter so we could not  get any benefits from those best books of Sufi masters who wrote the books for the preaching and propagation purpose and in those books  the knowledge of Islam is available. So, for this reason, the research work and reference of those books are very important. From those old authors, only two authors were found by hard task and research work.  It is very important that  Meran Ji wrote books which have great Faiz (favour) and knowledge  with them. So in this matter, Meran Ji’s name will regard an important author who wrote many books on Sufism  and Islamic subjects which helped to preach and train the disciples and caliphs and also  which helped the work of propagation of Islam in the area of the Deccan (South India) by the grace of Allah.

   1.Shah Meran Yaqub 

    Who was his special disciple and his caliph and who wrote Shamil Etqia  in which he mentioned that Meran Ji’s son and his caliph Ali Aminuddin has asked him to translate the above book in Deccani (South India) language from Persian but at that time he could not pay attention in this matter. When Aminuddin was died in the year 1078.Hegira and his sister’s son  Shah Meran Ibn Syed Hussain became his caliph and during his period Meran Yaqub showed his great interest in the translation work of  book Shamil Etqia and completed it and presented to Shah Meran and Baba Ibrahim and both of them thoroughly checked it and liked the translation very much and appreciated his hard work of the translation.

  1. Shamil Eqtia’s author Rukunuddin Emad was the caliph of Shah Burhanuddin Gharib and who wrote the above book  and there are many  chapters  added in it  and in which  he  mentioned synopsis of the books of many holy saints who left the world after their hard tasks and endeavors for the preaching and propagation of Islamic work.

    Meran Yaqub has  done his task in perfect balance  and due to this reason, his translation work  of the above  work seems to be his  own work and not the translation due to book’s smooth language and  best language work. Book Shamil Etqias one  copy is available in the library of ‘Nawab Salar Jung’  and two copies are  also available  in the library of ‘Idare Adbaiat Urdu’ Hyderabad.

2.Syed Ali Akber.

    One copy of Syed Ali Akbar’s  book  Chay Sirhar Har  is available in the library of ‘Nawab Salar Jung’ with catalog number  226. But on the book author’s name is not available so, for this reason, Naseeruddin Hashmi wrote this book’s title as a booklet of Sufism. As Hashmi could not know the author’s name so he remarked on this matter  that Ali Akbar may be the same person and  whose details are available in Tadhkirtal Auliya Deccan and who came to Hyderabad from Peshawar city. But by checking inside pages of the book it is clear that the book’s author may be a disciple of Aminuddin Thani and who wrote the praise of Syed Meran and Aminuddin Thani in the first pages of the book in poetry and  in ‘Chay Sirhar Har ’ the  details of teaching and training, as well as other details of information about Syed Meran Ji’s,  have been added.

    Book Chay Sirhar Har’s one copy is available with Zabih Allah Shah Saheb who is  the caliph of the  Iftaqar Ali Shah Watan. The author was writing this book in the format of Nau Sarhar of Ashraf, which is Masnavi (verse comprising couplets) and but this book is in prose. The author has added poetry in the beginning and ending of the book and in this book, there are 165 pages.

3.Maqdoom Shah Hussaini.

   He was a disciple  of Meran Ji’s caliph Babberullah Hussaini. He wrote his booklet Tilwatul Wajud and this booklet’s name is mentioned in some copies as Meratal Salikin and Sawal Nama. This book is available in Asfia Library  Hyderabad with catalog number 621 and in the library of  Salar Jung  Hyderabad and its one copy is also available  with title Sawal Nama but its catalog number is not available  but in Tarqim ( details) it is mentioned as follows.

  1. Tilwatul Wajud.
  2. Meratal Salikin.

    From the above  booklet of  Sawal Nama’and from its Sarnama (title) and in  its Tarqim (details) there is information about the native place of  Maqdoom Shah is available.


    This book was written by Maqdoom Shah and whose native place has mentioned as Bilkanoor.

    In some copies of this  book  and in its  introductory notes its author was mentioned as Syed Mohamed Maqdoom Banda Nawaz. As there was the practice of writing  the name  of Bande Nawaz with Maqdoom in the olden days in the Deccan (South India)  so in this matter without checking the author’s name it was written the wrong name  instead of  Maqdoom Shah Hussaini. This book’s four copies are available in the library of  Salar Jung Hyderabad and one copy is also available in  Asfia  Library  Hyderabad.

    4.In Idare Adbiat Urdu Hyderabad there is one book with title Ganj Maqfi is available as per catalog number 837 and  there is no Tarquin (details) on it  and the  poet’s name as well subject of the book is  not available. But in its last line of poetry, it is mentioned that its author is a disciple of the  following persons.

1.Maqdoom Shah Hussaini.

2.Shah Sultan Thani.

    From the above information, it is possible that  an author may be same Maqdoom Shah Hussaini who was caliph of Babber Ulla Hussaini. So the author has made his allegiance (pledging spiritual allegiance) with Shah Sultan Thani  and who belongs to the saint of Quaderia Chain of Sufi masters. This ‘Masnavi’ (verse comprising couplets) has 65 lines of poetry  and deals  with the following subjects in this book. And the copyist’s name is also  available in the book as Alimuddin Shah Chisti.

1.Manazil Wajud (stages of existence).

2.Masail  (matters) of Sufism.


 5.Mir Abu Saleh Sarmast Hussaini Chisti.

    Five copies  of Irshad Nama are available in the library of ‘Salar Jung’ Hyderabad. This prose book is about Sharah (commentary) of some lines of poetry  of long Masnavi of Burhanuddin Janem and this Sharah (commentary) is best in its narrative form and its impressive styles so for this reason, it became a permanent authentic booklet. In these books, there is a difference of its contents and on some booklets, there is no Tarqim (details) available. And some booklets have been  accepted  that  its  author  is Burhanuddin Janem. Because the booklet is  about ‘Sharah’(commentary) of the poetry of ‘Masnavi’ of Burhanuddin Janem. There is one copy of  this booklet with catalog number 210 and in which there are eight lines of poetry  have been added by the author at the end of the booklet. In its last poetry line, it is mentioned that this booklet’s author is Sarmast and who is a disciple of Halim Shah Quaderi. In the  information of the caliphates of Idara Adbiat Urdu Hyderabad, it is mentioned that Shah Abdul Halim Chisti is the caliph of Meran Ji. In the above information, it is also mentioned that Mir Abu Saleh Sarmast Hasan Chisti is the caliph of Shah Abdul Halim Chisti. Now the question in this matter is left that in Halim Shah’s booklet it is mentioned Quadria Chain and in the Shajra (genealogy) information it is mentioned as Chistia Chain so it is not so important because the Sufi personalities of Chistia and Quaderia  Chains were  used to get permission of caliphates from one Sheikh  and sometime they used to get  permission of the two different Shaikhs also in this matter. So it is possible that Halim Shah has obtained  the permission of caliphate of Quaderia Chain from any Sheikh of this chain.



  1. His bio, links

    Hazrat Sheikh Abdul Quader Jilani’s  one name is Meran Mohiuddin. So, for this reason,  many holy saints used  this name  for their children as Meran and Syed Meran. Hazrat Meran Ji Shamal Ashaq’s name is Amiruddin  and alias Meran Ji and Shamal Ashaq was his title. In the information of the caliphates of Shams al Ashaq it is mentioned that Shams al Ashaq alias Meran Ji and his grand son’s name became so much popular that many persons named  themselves as Meran Ji for their children.

    For the above reason, even after more than two centuries due to similar names of authors there is great confusion in this matter and due to this reason, Meran Ji’s  Shamsal Ashaq’s books were recognized  with Aminuddin Hussain.

     It is fact that there were six pious personalities were there at that time  and who have their similar names of Meran Ji Khuda Numa and they lived also at the same time of Meran Ji Khuda Numa and  this information are available in the biographies and the details are as follows  in which we will check the connection of their books with Meran Ji’s personality and his endeavours and his writings in Deccani (South India) language.

1.Meran Ji’s son in law’s name was Syed Hussain alias Shah Meran but  there is no information about his books.

  1. Syed Meran Hussaini Hamumi, who lived in the same period of Meran Ji and he was died in the year 1049 Heigra and his grave is available near Golconda in Lugner Houz area. Hakim Shams Ullah Quaderi wrote that Shah Mohammed Haji’s book of Kok Shaster was translated by   Meran Hussaini Hamumi who died in the year 1049 Hegira but the translator’s  name of  Kok Shaster  is Meran Hussaini but the translator  of this book is not Hamumi  Meran Ji sure  and  it may be  translation  work of Meran Ji Khuda Numa but there is no proof available in this matter. Also, another book of Syed Meran Hamumi is not traceable in the history records and in the old biographies of Deccani  (South India) language.
  2. Shah Meran Bukhari arrived in the Deccan (South India) along with the Mughal emperor Aurangzeb Alamgir and he was died in Hyderabad in the year 1125 Heigira and his grave is available in a Qutub Alam mosque in Hyderabad and Shah Meran Bukhari’s books are not available.
  3. Shah Meran Thani,he was a sister’s son of Meran Ji Khuda Numa and his father’s name is Syed Hussain Shah Meran. Due to his connection to grandfather and father, he became famous and popular as Shah Meran Thani and he was died in the year 1140 Hegira and his other details are mentioned in this booklet and his books are not found.
  4. Shah Meran Hussaini, the author of book Auliya Deccan mentioned his name as Shah Meran Hussain Thani and who was caliph of Syed Khuda Wand Hadi and he was died in the year 1125 Hegira and his grave is available in the Shah Ali Banda area  in Hyderabad  and his  books  are not  available. In this matter, Abdul Haq misunderstood about him and connected him with Meran Ji Khuda Numa.
  5. Meeran Yaqub, he was caliph of Khuda Numa and he has translated book Shamil Eqtia and in its introduction, he added some poetry lines and it is sure that those poetry lines belongs to him and which shows that he was a good poet and as well as the best prose writer of his time. As per records   from the poetry of  the above poet, it shows his connection and relation with Meran Ji but his other books of prose and poetry  are not traceable and  also not known.



   The books in which about Meran Ji’s life and achievement details are mentioned are as follows and which are old and very authentic  as well as reliable and but also which are not traceable. Tadhkirtal Anwar Aqyar.

     After  the above book Misktawat Nibwa was published which is very famous and popular and after Miskawat Nibwa many other books were  also published and became famous but  in all of them  and references from book Miskawat Nibwa have been used in this matter. The compiler of book Miskawat Nibwa has mentioned  the details of Meran Ji’s books and his writings  which are as follows.

1.Meran Ji after obtaining caliphate from Hazrat Aminuddin has started the work of teaching and training of disciples , followers and as well as preaching and propagation work of Islam in the  area of Deccan (South of India) in Deccani native language and for the above reasons and  for above works he has written the following booklets.

1.He wrote booklets in Deccani language.

2.He wrote many booklets.

    Meran Ji’s Persian books of poetry or prose are not found in the records of history. So, for this reason, it is confirmed that Meran Ji wrote his booklets in Deccani language which was best media at that time for the general persons to understand his teaching and preaching work in the area. In all, over Deccan (South of India), Deccani  language was spoken and able to understand among the people during that time. The compiler of book  Miskwat Nibwa mentioned his following two booklets which are as follows.

1.Risala Wajudia.

2.Risala Qarbia.

   But about Risala Qarbia, it is not sure that it was totally damaged . As inside  and outside of Hyderabad city, there are many libraries are available in which there are many books of Deccani language are found in large numbers  and in them the author’s name and other details are not mentioned and also proof from the inside of the books are not traceable. So in such books  no titles are available .

   For the above reason  in such books, Meran Ji’s booklet  Risala Qarbia may be available. It is also very interesting to note that some copies of a booklet of Risala Wajudia are available without any titles on them and  on one copy the author’s name was mentioned as Mohammed Chisti. Despite so many mistakes of copyists the following books of Merani Ji are found in the libraries .

Prose magazines.

  1. ‘Risala Wajudia.’
  2. ‘Risala Marqubul Qalb’.



1.’Basharatal  Anwar.’

2.Two Masnavies (verse comprising couplets).

3.Two Ghalas(odes).

   Meeran ji’s achievements of prose and poetry  have  been mentioned separately with his books and these details are as follows.

   About Meran Ji’s Chakki Nama, in this matter, there is some clarification which are very important and  which  are mentioned as follows.

     The book Chakki Nama is available in the library of Idare Adbait Urdu Hyderabad on its catalog number 38. Dr. Zoor in his book Tadhkirta Urdu Muqtat volume one  has mentioned the following details which are as follows.

     The book’s title was mentioned as Chakki Nama Ifran and author’s name was written as Meran Ji Hussain Khuda Numa and year  of publication is  before 1070  A.H. and it was  written in the year 1156  A.H. Meran Ji wrote this booklet  about songs of Chakki (handmill) for his disciples and in  these songs matters of Sufism and other Islamic teachings were added so that while work of Chakki (handmill) the disciples should remember about Allah and his lat prophet and his preachings.

        Syed Meran Hussaini who was an employee of a royal court of Sultan Abdullah Qutub Shah in the Kingdom of Golconda. The books of poetry of Meran ji are not available in other libraries.

   But Meran Ji’s book Urdu  Sharah (commentary) of Sharah Tamhidat Ain Qazat is a very famous book of his time.

       Dr. Zoor in the book of Tadhkirta Maqtoat stated the following information which is as follows and which is very important for the research and reference work.

    Copies of  Chakki Nama of Hazrat Khwaja Bande Nawaz and Shah Meran Ji Khuda Wand Numa are available in the library of Idare Adbiat Urdu Hyderabad and its catalog number is 38 and 42.  So it is possible that this Chakki Nama  was written in the above tradition and its author has mentioned in its one poetry line  as Khuda Wand Khuda Numa and in another line of poetry,  the author mentioned his Murshed’s (master) name, Aminuddin.

    Dr. Zoor has mentioned the following details about Chakki Nama which are as follows.

     In the book Chakki Nama it is mentioned  its catalog number 38 and the author’s name as Meran Ji Hussain Khuda Numa and also all his details are available in it. And in another book Farooqi’s Chakki Nama’the author’s name was mentioned as  Shah Meran ji Khuda Wand Khuda Numa.

     But in Tadhkirtal Maqtat vol 3, it was written by  another Farooqi’s  Chakki Nama as per catalog number. 657 and in which there are also some details are mentioned about  Chakki Nama as per catalog number 38 and its author’s name is mentioned as Shah Meran Ji Khuda Numa. In volume number 5 it is mentioned about Syed Meran Hussain Khuda Numa for his booklet Risal  Wajudia and in which also  it is clarified that Chakki Nama was written by Meran Ji.

    As per all  above details  and information it seems that Dr. Zoor  thought that following two Sufi masters are same and this information is not correct and  so it is baseless to accept  this information and  the details in this matter.

1.Syed Meran Ji Khuda Numa Abdullapur Karwan.

2.Syed Khuda Wand Hadi or Syed Hashim Khuda Wand Hadi Khuda Chincholi.

    As a matter of fact, both are great pious personalities of their time and both were caliphs of  Hazrat Aminuddin and both were Sadats (descendant  of the holy prophet) and they are also well known as Khuda Numa. For the above reasons, it is possible that both names  are mixed in the books and biographies and so there will possible such a great confusion  and misunderstanding in this matter.

Chakki Nama’

     As a matter of fact Chakki Nama was written by the pious personality  of his time Khuda Wand  Khuda Numa of Chincholi  and it is his great achievement from all angles  because  in this book  great details of information are available in it. In this booklet, the author’s name is available in the last lines of poetry and the details  are as follows.

Irfan Ka  Chakki Nama

Bole Syed Khuda Wand Khuda Numa


    If Khuda Wand Hadi was not a poet then we should think that somebody was  writing the details which are  as follows.

    ‘Bole Syed Meran Ji Khuda  Numa’ instead of ‘Bole Syed Khuda Wand Numa’ was written. As Khuda Wand Khuda Numa himself was a famous poet of his time and his some Ghazals  (odes) are  also available in the library of ‘Salar Jung’ Hyderabad.

    In the above Chakki Nama, it is mentioned  that it was written by Khuda Wand Khuda Numa  and its best proof is Farooqi’s Chakki Nama and may be its author was a disciple of Khuda Wand Khuda Numa and for this purpose for the sake of  Tabrak (relics) first three lines of poetry are added  in this book in the of name of his master. The author of his book also mentioned in the last three lines of poetry   about his master Khuda Wand and after this, he mentioned his pious master Aminuddin Ala and in the last line of poetry,  he  used  his poetical surname.

     Dr. Zoor also has clarified that the poet was a disciple of Khuda Wand Khuda Numa. But Dr. Zoor could not distinguish themselves and he thought that Meran Ji Khuda Numa is also Khuda Wand Khuda Numa and in short, he thought  both were same  personalities  and so  on this presumption, he is not right. As per  the above clarification of Zoor, Nasiruddin Hashmi  has also mentioned in his book  Deccan Men Urdu ’that Chakki Nama was written by Meran Ji Khuda Numa.


  1. The year of Death


      All writers of biographies and  as per  history records it is mentioned that Meran Ji left this world in the year 1070 Hegira but Khuda Numa’s caliph Meeran Yaqub  has written in his book  Shamil Etqia that  he was died in the year 1074 Hegira and this detail is available at the beginning of the book. About his son, it is mentioned in the above book that his successor was died after four years of his death in the year 1078  Hegira  and in this booklet Meran Yaqub’s  information about Khuda Numa’s birth already mentioned in the previous pages. So, for this reason, Khuda Numa’s year of  death is correct as per reference is given by Yaqub Meran as he is the most authentic personality of his time, so his information and details are available in many books of history and biographies.

     Khuda Numa’s son and successor  Aminuddin Thani  constructed his father’s tomb during four years of his caliphate. The tomb is in   ‘Kamraqi’ style. Khuda numa’s sister’s son’s tomb, which was constructed in the Mangalhat   area of Hyderabad is also in the same style of ‘Kamraqi’. In Hyderabad, there are  two tombs available in ‘Kamraqi’ styles which are rare and have very much attraction for its lookers. Meran Ji’s tomb is available in  Abdullapur village which is now known as Zia Guda in Karwan area of Hyderabad city.

      On the inside of the tomb of Meranji, there are other four graves are available and their details are as follows.

    His son’s grave is available on the right side of his father. For  the other three graves, there  are  different pieces of information which  are available on this matter. But the compiler of book Miskat Nibwa  has given full details in this matter which are very helpful to know the correct details of  all these graves.

    Aminuddin Ali Thani’s grave is available on the right side of his father’s grave and  on the left side  the grave of Bade Shah Hussaini is available.  As per the reference of book Miskawat Nibwa the grave of Syed Ali Hussaini is available on the foot side of the grave of his father. On the foot side of the grave of  Meran Ji two other  graves are also available  and in them one is on the right side in which Syed Ali Hussaini is buried  on the foot side of the grave of his father and  on the left side  on the foot side of the grave  of Aimuddin Thani the grave of Hamid Ullah Hussaini is available.

   At present, the caretaker of  the shrine  is Syed Luft Ullah Hussain Kuda Numa who is a very kind hearted person and allowed us to visit the shrine  building which is very wide and  also it is covering the very vast  open land area.

     The  caretaker of the custodian cooperated well with us in this matter and he  has given  us   a copy of  the biography  of Meranji Khuda Numa  in Urdu language and with his  kind help and  cooperation,  this booklet is translated from the Urdu language into English.

      There were tremendous peace and comfort available in the shrine  area due to kind grace and mercy of Allah  and this is a fact which can be  noticeable there and which  will cause  the visitors to have  Sakina Qalab (peace of mind ) there.

                                      15.Meeran Ji as  a poet

   He was great Sufi  as well as an Islamic poet and writer of books  of his time but comparing his status with poets of Golconda and Bijapur kingdoms with poets of Muqimi, Amin, Sanati, Malik Khusnud, Rustumi, and Nusrati who were great poets of Bijapur and poets of Golconda Mohammed Quli, Abdulla Qutub Shah, Wajhi, Ghwasi, Ibn Nishati, his status and position is less literally. But Meran Ji used his poetry for the teaching and preaching work as well propagation work of Islam in the area of Deccan and this work was already started before Meran Ji in the olden days  of Sufi saints and other Islamic personalities in the areas of Deccan. From the poetry of Meran Ji,  the details of this movement and its grand success is known clearly. In his Nazam (poetry) Basharat Anwar  his style and perfection of description is  well known.

   As a matter of fact Meran Ji’s status is well known as a prose writer than poet and for this reason Abdul Haq in his book Urdu Ke Nashanum Mein Sufiakaram Ka Kam and ‘Qadim Urdu’ and Nasiruddin in his book Deccan Mein Urdu wrote about Meran Ji as  best prose writer only. In the olden days during the eleventh century  in the Golconda Kingdom the writers  have  not cared and  paid  much attention  to the development of Urdu prose, but during that century many prose writers were born there and  their names are as follows.

  1. Meeran Ji Khuda Numa.
  2. Moulana Asad Ullah Wajhi
  3. Meeran Yaqub.
  4. Abid Shah.

    But during the time of Meran Ji in the city of  Bijapur, the prose writing, art was developed  very much and reached to the high level of improvement.

     In Golconda Wajhi’s prose book Sab Ras is very popular and famous, but Meran Ji’s prose book Sharah Sharah Tumhidat Ain Qazat which is  a very long book  and there are  many hundred pages in it and in which Meran Ji’s perfection of description is available and also it shows his great talent and mastery in the Urdu language. This is not only his prose work of great importance, but he had written many  other booklets and out of which only two are available.

Book ‘Sharah Sharah Tumhidat Ain Qazat’

   The author of this  book is famous and well known as Qazi Ain al Qazat Hamdani and he is also famous for his research in Islamic knowledge and he was a disciple of  Ahmed Ghazali and who was the brother of Mohammed Ghazali and he followed Chisti Chain and got benefits from this Chain.

   In this book Qazi Saheb was very dared to declare some details of Israr Ilahia (divine secrets) and for this reason Islamic learned persons  were upset and angry with him and they have issued  (a fatwa ) a religious proclamation  connected with death  and for this reason he was burnt  alive in the year 525 Hegira by order of the minister Qawam Uddin  Abul Qasim of Sultan Sanjar.

     This book was written in the Persian language. But it is well known that this book is written in Arabic language. Hazrat Syed Mohammed Gesu Darwaz was written this book’s commentary in Persian language  and Meranji has translated Persian text into Deccani language and this book is available in ‘Salar Jung’ library Hyderabad with its catalogue number 132. In its Targqim (details) Abdul Haq  mentioned that book Tamhida’  is written in the Arabic language but as a matter of fact Qazi Saheb has written this book in the Persian language and the references from this book are mentioned as follows. Abdul Haq could not find  the original manuscript of Tamhida’ nor Sharah Tamhidat of Hazrat Bande Nawaz. So he has copied the first line from the book Qadim Urdu  and from page number 210 in which it was mentioned that this is not translation of any commentary  nor  it is new commentary but it  is translation of original text from the book Tamhidat in Deccani language so Abdul Haq has taken the above decision. Actually, it is the case because in its first line of the book Meranji has written Hamad (praise of Allah) in his style and in Tamhidat of Hazrat Gesu Daraz there is no above  such details are added in it.

   As a matter of fact Meranji’s book Sharah Sharah Tamhidat is not  the translation of Hamdani’s book nor it is translation work of commentary on the book of Hazrat Gesu Garaz as per the opinion of Abdul Haq. As per details which are available in ‘Salar Jung’ library Hyderabad in its Sarnama (details) it is cleary mentioned that it is separate commentary book of Tamhidat and also it is not linked with Hazrat Gesu Daraz’s commentary book of Tahmidat. And also it is not translation work of commentary book of Hazrat Gesu Daraz .

   Meranji’s book is commentary of  Tamhidat but so while writing it he has kept the original text book of Qazi Saheb and commentary book of Hazrat Gesu Daraz before him and followed both books in his commentary book and sometimes he will find near the original textbook and sometimes he will find  also near the commentary  book of Bande Nawaz. It is the fact that he found always  near in the commentary book and in this matter, it is clear that he used to get meanings from the commentary book,  but he will use to explain the matter in his own style and manner and specially for the explaining some problems he used to put used own examples in this matter and he also used to refer some lines of poetry of Deccani (South India) language. Against the original textbook and its commentary book, Meranji used the  quotation of  the complete translation of  the traditions of the holy prophet of Allah and verses from holy Quran and which shows his feelings of responsibility in this matter. This arrangement in the book was not done by the  author book or its translator Hazrat Gesu Daraz.

   As a matter of fact, Meranji’s book is a commentary of Tamhidat and it is  based on the commentary book of Hazrat Gesu Daraz. So this book is given name as Sharah Sharah Tamhidat.

   In his book, Meranji has added preface  which is as per  the original textbook, but in its commentary book, there is no preface available in it. From the textbook and from its commentary book by Hazrat Gesu Daraz it is clear that Meranji’s book is a separate commentary book and but which is based on the commentary book of  Hadrat Gesu Daraz.

      In the  book Tamhidat  by Hamdani there are 10 chapters which  added to it. The Meranji’s book is also covered  ten chapters in it but there is no separate chapter added in the book and all chapters are mixed together.

     In the library of ‘Salar Jung’ Hyderabad, two copies of the book Sharah Sharah Tamhidat  are available as per catalog number 132 which was written in the year 1066 Hegira and it is having 464 pages. And as per catalog number 133 this book was written in the year 1182 Hegira and it is having 388 pages.

     Abdul Haq has written that he has two copies of the book with him and which belongs to the year 1021 Hegira and 1076 Hegira but the year 1012 Hegira is not mentioned correctly on the book as Meranji’s year of birth was already discussed in the early pages of this  book. This book’s one copy is available with the following institutions.

1.Rouzatain library Gulbarga.

2.Royal Asiatic society Calcutta.


    This book is very lengthy so it is very difficult to print  at the present time and for this reason, in the beginning and its ending in its catalog number 132 brief description of the book is added and in its catalog number 133 some differences  in the book are added in the margins .

     So for the above reason Meran Ji is included in the old prose writers of Urdu language of his time and due to his hard tasks and endeavors in the Urdu prose and due to these facts the standard and style of Urdu prose was established and improved  very much. So for the reason, there should more research and findings are required so that there should be more positive results and benefits will be possible in this matter.  


  1. His live miracle

    This is Meranji’s miracle which is alive in Hyderabad even after his death of 363 years. The ash (ou’di)   of aloes wood  and aloe  scented stick (Agar Batti)  which is  distributed in the shrine of Meranji are very useful for the children at the  time of primary teeth when it will erupt and shed. So it  will help in this matter as it will stop motions, fever, vomiting, ear pain, un-easiness and un-comfort and in such case  the ash will help the teeth to appear while breaking through the  gum of the children and the teeth will erupt and the process in this matter is as follows .

How to use?




4.Ear pain

    In the case of the above symptoms in the child, the ash (ou’di) of aloeswood  and aloe  scented stick  should be applied under the gum  at about 6 months of age.

     The above-mentioned Faiz (favour)  and live miracle  is available in Hyderabad  from the shrine of Meranji  since a long time and  many children were benefitted and still the process is in progress in the shrine due to the  kindness and mercy of Allah and this is old  and well-known fact and the story is very old and famous among citizens of Hyderabad .

    This is the time-tested remedy of the children and which is  famous since olden days and  but still it is not known to some persons as  Hyderabad city has been expanded to un-limited areas with new citizens  who are  migrating from many other areas of India and as well some other parts of the state.

       Now,  due to internet facility, it will spread this news of a live miracle  throughout  the globe.

       So for the above reason  of the live miracle  in the city of Hyderabad, all people  have recognized  his Vilayat ( saintliness)  and  also accepted  his alive saintly status and position  so, for this reason, a large number of people visit  the mausoleum  to pay humble respect.

      This mausoleum is always visited by visitors for the benefits of  great blessings  from there. Also, this mausoleum  in Hyderabad which is famous  for  a long time for the fulfillment of desires and wishes of the persons who visit the mausoleum  there. For the above reason for 24 hours the  large stock of the ash (ou’di) of  aloeswood and aloe scented stick is available in packets and kept ready for the distribution to the needy people  for free of   cost  for  the charitable service for which the trustee  deserve Allah’s blessing and mercy.

      The content of this article is provided for education and information purposes only.

The eruption of primary teeth.

    The following chart shows when your child’s primary teeth (also called baby teeth or deciduous teeth) should erupt and shed. Eruption times vary from child to child.

    As seen from the chart, the first teeth begin to break through the gums at about 6 months of age. Usually, the first two teeth to erupt are the two bottom central incisors (the two bottom front teeth). Next, the top four front teeth emerge. After that, other teeth slowly begin to fill in, usually in pairs — one each side of the upper or lower jaw — until all 20 teeth (10 in the upper jaw and 10 in the lower jaw) have come in by the time the child is 2 ½ to 3 years old. The complete set of primary teeth is in the mouth of the age of 2 ½ to 3 years of age to 6 to 7 years of age.

The eruption of primary teeth.

    The term ‘eruption’ refers to the tooth breaking through the gum line. In babies, tooth eruption is also called teething. The timing of tooth eruption differs from child to child. For example, one child may cut their first tooth when only a few months old, while another may not start teething until they are 12 months old or more. While the timing may vary, the order of tooth eruption is generally the same. This includes:

    The two front teeth (central incisors) in the lower jaw are usually the first to erupt. This occurs somewhere between the ages of six and 10 months.

The two front teeth (central incisors) in the upper jaw erupt between the ages of eight and 13 months.

   The lateral incisors, which are the teeth on each side of the central incisors, erupt in both the upper and lower jaws between the ages of eight and 16 months. The lower set tends to erupt before the upper set.

The first set of upper and lower molars (flat-surfaced back teeth) erupt between the ages of 13 and 19 months.

    Canine or ‘eye’ teeth sit beside the lateral incisors and erupt in both the upper and lower jaws between the ages of 16 and 23 months.

The second set of upper and lower molars erupts between the ages of 25 and 33 months.

    Generally, the average child has their full set of 20 primary teeth by the age of three years.

    So  for the above  reasons  this shrine is very famous for a long time in Hyderabad city for remedy of primary teeth problems and its  immediate cure and good effect and action and  for the above reason contents of this article is provided for un-known persons for education and information purposes only.

Reference :

   ‘Meran Ji Khuda Numa’,  Urdu book by Dr. Abdul Hafeez Qatil published by Idare Adbiat Urdu Hyderabad.