Dear Friends,
My stay in Ajmer made me curious about the role of a khadim. Last night once again I visited the Dargah at 8 pm and we got back home after another 2 hours of mystical serenity within the Dargah . My friend , a Hindu by Religion too visiting me from Bangalore is mesmerized by the essence of the Shrine. There is no argument on the fact that I can never write anything which is not to my satisfactory.
My experience in the last week has truly been mystical and my love and respect for Hazrath Khwaja Gareeb Nawaz (R.A) is turned towards a new beginning and immense. My feeling of grief and pain of being alone in the city with many questions around me has made me advance towards the Dargah and the Chilla of Khwaja Saab everyday. During my period of grief I have experienced a mystical blessing and this has brought me closer to the Awlia of Allah. I felt I had the protection and the guidance from the Holy Saint. It gave me courage and the strength towards many new direction.
My continuous trip to the Dargah and the Chilla of Khwaja Saab has made me understand a lot about the Holy City and has drawn me towards the Holy Saint. However my quest to write with a new topic, which is informative enabled me to do some research on the role of a Khadim.
My sincere and humble thanks to the humble khadims, of the Dargah who helped me understand my queries and enlightened me towards the role and the Lineage of a Khadim.
The Khadims of Huzoor Khwaja Gharib Nawaz (R.A.) known as “Syedzadgan” trace their lineage from Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) through his sons - Khwaja Syed Masood, Khwaja Syed Mehboob Bahlol and Khwaja Syed Ibrahim.
Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) and Huzoor Khwaja Gharib Nawaz (R.A.) were first cousins and spiritual borthers and Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) was also the Khadim-e-Khas of Hazrat Khwaja Gharib Nawaz (R.A.) he used to attend on Hazrat Khwaja Gharib Nawaz (R.A.) day in day out, therefore, he and his descendants the present Khadim community took pride and deemed it an honour to be called “Khadims” of Hazrat Khwaja Gharib Nawaz (R.A.)
Hazrat Khwaja Qutubuddin Bakhtiar Kaki (R.A)
of Delhi in his book 'Munis-ul-Arwah' has mentioned " During my twenty years company with my 'Shaikh' (spiritual leader), i did not find any other person , except Fakhruddin so near to him. "
The Khuddam-e-Khwaja
{ Decendents of Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A) } are also referred to as Mujavirs, Syedna, Sahibzadas, Khudma, Gaddinashins etc. by the devotees, and the pilgrims, who shower all kinds of offerings (Nazar) upon them, in the name of Khwaja Moinuddin Chishty.
Khwaja Hussain Nagori (R.A) has alluded the Khadims of Khwaja Sahib as equivalent to Ridwan (the door keeper of heaven), and it clearly states that the great Saints of the time have held the Khadiman-e-Khwaja in high esteem, and appreciated their role than and thus the expectation remain until this day.
The Mazar-e-Aqdas (Holy Shrine) of Hazrat Khwaja Gharib Nawaz (R.A.) was taken care by the Khadim community from the very beginning, and became a part of the Silsila, over generations they became the custodians of the Holy Shrine (Mazar-e-Aqdas) by way of their ancestral khidmath. All the rituals & traditions of the Mazar-e-Aqdas (Holy Shrine) are rightfully taken care by Khadims even to the present day.
“KHUDDAM-e-Khwaja's and the SHRINE -
The keys of the Holy Shrine including the Toshakhana are in the custody of the Khadims since generations according to centuries old Kalid Bardari system of their ancestors.
The Khadims are entittled to open (after giving Azan at the door step of the Shrine) & close the doors of the Holy Shrine for centuries in religious & hereditary Lineage.
Khadims are the only one entitled to take Zaireen (Pilgrims) for Ziyarat (Darshan) at the Holy Shrine, and they have the right to receive all kinds of Nazar & Niyaz (offerings) at the Holy Shrine (Mazar-e-Aqdas) of Huzoor Khwaja Gharib Nawaz (R.A.). This is the reward by Allah , which is the rightful Haq of a Khadim for his services towards the saint.
The Khadims, who have been attached to the Shrine since its inception, played a key role in the smooth functioning and in continuance the rituals and ceremonies..
Their right to serve the Shrine, to perform religious rituals and arrange spiritual functions and to receive all kinds of Nazars (Offerings) is their hereditary earning and have also been judicially recognised. The documentary evidences are in the “Malfoozat” (sayings) of Chishtia order & 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 was also conferred by the British Government during their succeeding regimes.
For re-evaluating and re-assessing the rights by way of memorandum some relevant facts were placed before Joint Parliamentary Committee for Waqf on 4th and 5th July 2002 for their just and due consideration which is as under :-
1."
It is rather unthinkable for a moment that the Khadim community in this long checkered history of the institution has ever acted against the interest of the institution or the country on the contrary we have always contributed for the upliftment of the institution and also raised some structures in Dargah Sharif for the Zaireen (Pilgrims) from our own pockets. The Khadim community has kept the glorious traditions of secular character & composite culture of this institution alive for the last 800 years. Envy has got an evil ; thus false evidences are created or manufactured to discredit Khadims in general out of jealousy & obvious reasons.
The Khadims, with all their devotion, have all along been the first and foremost in attendance of the Holy Saint and later on with the Holy Shrine right from the beginning . Their ancient relationship with the shrine is recognized by the Sufi order of all Schools. Chishtia, Qadria, Naqshbandia, Soharvardia & so on. "
Thus a khadim has a strict code of conduct to be followed. As he represents and is in attendance at the Holy Shrine of Sultan Ul Hind Hazrath Gareeb Nawaz.... His acts and moral code is a direct implication on the Holy Saint. This is reminded from time to time, as any act which is not in accordance to the moral or ethical values will not be taken at ease by the seniors of the present Khadim community who are responsible for the values which is been imbibed from generation as their soulful service towards the Holy Shrine of the Holy Saint..
Subsequently the Zaireen is the binding duty of every Khuddam-e-Khwaja to treat them with honour and dignity , to provide every possible facility to them. The devotees to the Holy Shrine, are the guests of Huzoor Khwaja Gharib Nawaz (R.A.) and have been treated as such all along by the Khuddam-e-Khwaja.
Despite all the efforts made by the Dargah administration and the local administration, most of the pilgrims stay with their respective Duwagos (Khuddams of Khwaja SB). Khuddam-e-Khwaja try to make their pilgrims and stay comfortable as possible.For the last 800 years, thus keeping with the tradition earnestly & religiously.
The houses of Khadims of Khwaja Saab are used for Zaireen accommodation since centuries, (as per Khanqahi Nizam) free accommodation & food are provided to Zaireen without charging any tariff or fees. Whatever Zaireen offers us in Nazrana is purely voluntary & that Nazrana is spent on them & the Zaireen (Pilgrims). Hotel & Dargah Committee guest houses have come into existence only in these last 30 years.
Nazrana is one of the right of Khanqahi Nizam.
It is an Arabic word meant for any kind of offering (both in cash & in kind) the pilgrims & Mureeds offer voluntarily to their respective Duwagos (Khadims of the Mazar) for the “satisfactory - spiritual services” (Dua) rendered by them.
It is also paid on the fulfillment of one’s own vow . it is a gesture of appreciation paid for rendering satisfactory spiritual service hence it is personal, undisputable, irrefutable and “unclaimable” by others. It is neither pre - determined nor “pre - fixed” but “willing offering” on the fulfillment of one’s on cherished desires. Based on age old Sufi tradition of Dargahs & Khanqas it is purely meant for personal use.
Mr. S.A.I. Tirmizi former director of Archeological Survey of India has compiled the Mughal documents translated Persian Farmans (imperial orders) into English (1526-1627) which was published by Manohar publications, Ansari Road, Darya Ganj, New Delhi which states the Mughal documents established the fact, that Mujavirs (Khadims) of Khwaja Sb. have also received Nazars, Jagirs and Farmans (imperial orders) from Mughal emperors as offerings.
The position of Khadim is two fold - he is “duty bound” for the hereditary services of the Shrine and t is purely spiritual to the entire satisfaction of the pilgrim in return for a religious act (Dua) for the fulfillment of his vows (Mannat) either before or after. It is similar to “Dakshina” offered to the deity for the Pandits of Pushkar where Brahma’s temple is situated. Thus Ajmer is both religious and historical for the Hindus and the Muslims. There is unity in diversity. The “Holy Saint” bestows his blessing on all regardless of rank, race and region which is the miracle of the Saint.
Court Verdicts
1. "The defendant is a Khadim of the Dargah, and the Khadims of Dargah are hereditary Khadims, not in the sense of house hold servants. THEY PERFORM PRIESTLY FUNCTIONS THIER CONNECTION WITH THE SHRINE IS NOT ONLY ANCIENT BUT INTIMATE. They introduce pilgrims to the Shrine their business keeps them attched to the Dargah, and to be present in it and to go to it at all hours of the day. They look to the comforts of the pilgrims whom they introduce while inside the Dargah"
AIR 1959 Raj. P. 177 = RLW 1959 P. 503. Para. 21
2. “The Khadim’s right to receive offerings which has been judicially recognised is 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”
AIR - 1961 Supreme Court - Page 1402
3. There has been a litigation between the Dargah Committee (Central Govt. body) and Khadims for last 4 decades regarding the droppings in the historical two Degs (Pots) installed by Mughal emperors Akbar & Jahangir in the Dargah Sharif.
Agar Gaiti Sarasar Bad Girad, Chiragh-e-Chishtiyan Hargiz Namirad.
(If the entire universe is devastated by the storm, the lamp of Chishtiyan shall not cease to illuminate)
Peace & Blessings
Gulsha Fawzia Salman
Posted via email from Gulsha Fawzia Begum 