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सुल्तान-इ-हिंद हज़रात ख्वाजा मोईनुद्दीन हस्सन चिश्ती र.अ

दुआगो : पीर स्येद फैज़ुद्दीन Chishty

खादिम्स ऑफ़ हुज़ूर गरीब नवाज़ र.अ

KHADIMS OF HAZRAT KHWAJA SAHEB




HISTORY AND GENEALOGICAL TRACE

According to the references available in the authentic historical sources it is evident that a small batch of the pious followers had escorted Hazrat Khwaja Moinuddin Chishty on his India mission. Their number is said to be around 40, but one of them was certainly Hazrat Khwaja Syed Fakhruddin Ahmed Gudezi (R.A.) also known as Maulana Ahmad.

When Hazrat Khwaja Moinuddin proceeded for India, his Peer-o-Murshid (spiritual mentor) Hazrat Khwaja Usman Haruni asked him to take one of his blood relations and followers, Hazrat Khwaja Fakhruddin Gurdezi (R.A.) along with him. Hazrat Khwaja Seed Fakhruddin Gurdezi, the Khadim-e-khas used to attend on Hazrat Khwaja Moinuddin Chishty (R.A.) day in and out, therefore, he and his descendants the present khadim community took pride and deemed it an honour tomb called "KHADIM" of Hazrat Khwaja Gharib Nawaz (R.A.).

Syed Fakhruddin stayed with the great Khwaja upto his last breath and when Khwaja Saheb kept him self busy in prayer and meditation or in seclusion for a number of days he looked after his affairs and management of Khan Gah and Langar Khana


Hazrat Syed Fakhruddin Gurdezi (R.A.) died at Ajmer, on 25th of Rajab 642 A.H./1245 (nearly a decade after the "Wissal" (death) of Hazrat Khwaja Gharib Nawaz (R.A.) and was buried near Mazar - e - Pak of Khwaja Saheb in the Hujra, which is known as "Tosh - e - Khana" (Toshak - Khana). His annual Urs, is celebrated on the 25th of Rajab, with all religious ceremonies by the Khuddam, Khwaja Saheb (Syedzadgan).

The Khuddam of Khwaja Saheb known as "Syedzadgan" trace descent from Hazrat Khwaja Fakhruddin Gurdezi (R.A.) through his sons. Khwaja Syed Masood, Khwaja Syed Mahoob Bahlol and Khwaja Syed Ibrahim. Thus the "Khadims" are performing there religious duties as there fore - fathers had done in the past. They served the Mazar - e -Pak (Shrine) and pray also on behalf of those to come to Ajmer and have faith in Khwaja Saheb and are desirous of obtaining his blessings.

Their rights to serve the Shrine, to perform religious rituals and arrange spiritual function and to receive all kinds of Nazar are heriditary and have also been judicially recognised. The documentary evidence in the "Malfoozat" (Sayings) of Chishtia order and historical literature, Shahi Faramin, Sanads etc. (imperial orders) Jagirs, honours and rewards conferred upon them from time to time not only by Muslim rulers but also by many Hindu Rajas and Chieftains of India, which were also conferred by the British government during their succeeding regimes indicate that they are the real custodians of the Shrine, as the whole management, control of all the affairs, inside the tomb (Gumbad Mubrak) of the Shrine, are exclusively in their hands. Although the Khadims have faced a number of revolutions and changes of government, but under all circumstances and worst political up - heavals they kept themselves attached to the shrine and performed all their traditional duties and services.

OFFERINGS AND JUDICIAL PRONOUNCEMENT :
During the last more than one hundred years the enemies and envies of Khadims have not been tired of making attack upon the right of receipt of the offerings by Khadims of Durgah Hazrat Khwaja Sahib. They have made all possible efforts to deprive the Khadims from their rights. They make anti Khadim propaganda and try to mislead people openly not to make any offerings to them. They also condemn the act of those devotes who express their devotion to them and make offerings in the cash or kind to them . Many times they took the matter to the Court of law resulting in their shameful defeat , ultimately the matter went to the Highest Court of Law i.e. to the Supreme Court of India and the Apex court after taking into consideration all the historical customary religion and legal facts hold.

"THE KHADIMS RIGHT TO RECEIVE OFFERINGS WHICH HAS BEEN JUDICIALLY RECOGNISED IN NO MANNER AFFECTED OR PREJUDICED BY THE IMPUGNED PROVISIONS. EVEN AFTER THE ACT CAME INTO FORCE PILGRIMS MIGHT AND WOULD MAKE OFFERINGS TO THE KHADIMS AND THERE IS NO PROVISION IN THE ACT WHICH PREVENTS THEM FROM ACCEPTING SUCH OFFERINGS WHEN MADE"