About Khadim


History and Genealogical Trace

According to the references available in the authentic historical sources it is evident that a small batch of pious followers had escorted Hazrat Khwaja Moinuddin Chishty on his religious mission to India. Their number is said to be around forty and one of them was 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 Syed Fakhruddin Gurdezi, the Khadim-e-khas would attend to Hazrat Khwaja Moinuddin Chishty (R.A.) always, therefore he and his descendants the present khadim community took pride and deemed it an honor to be called "KHADIMS" of Hazrat Khwaja Garib Nawaz (R.A.).

Syed Fakhruddin stayed with the great Khwaja unto 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 Khanah and Langar Khana.

Hazrat Syed Fakhruddin Gurdezi (R.A.) died at Ajmer, on 25th of Rajjab 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 Rajjab, with all religious ceremonies by the Khuddam, Khwaja Saheb (Syedzadgan).

The Khuddam of Khwaja Saheb known as "Syedzadgan" 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 their religious duties as their fore fathers had done in the past. They serve the Mazar - e -Pak (Shrine) and pray on behalf of those who have faith in Khwaja Saheb and are desirous of obtaining his blessings. Their rights to serve the Shrine, to perform religious rituals, arrange spiritual functions and to receive all kinds of Nazar are hereditary and have also been judicially recognized. The documentary evidence in the "Malfoozat" (sayings of Chishtia order), Shahi Faramin (historical literature), Sanads (imperial orders) were conferred upon them from time to time not only by Muslim rulers but also by many Hindu kings of India, The British government during their succeeding regimes also indicated that khadims are the real custodians of the shrine. Management and control of all affairs of the shrine are exclusively in their hands. Although the khadims have faced a number of revolutions and political upheavals, they kept themselves attached to the shrine and performed all their traditional duties and services.

Offerings and Judicial Pronouncement

For many years, khadims have been questioned about the right of receipt of offerings by the followers of Hazrat Khwaja Saheb. Efforts have been made to deprive khadims of 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 who express their devotion to them and make offerings in monetary forms. This matter was finally resolved by the Supreme Court of India when the following Act was passed.

"The Khadims right to receive offerings which has been judicially recognized in no manner affected or prejudiced by the impinged 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 S.C. Page 1417.

The concept of Nazar - o - Niyaz, according to Sufi customs, specially Chishti trends is meant for those who are attached and serve the shrine and are called Majaveran or "Khuddam" Since the inception of the shrine, Khuddams were attached to the shrine and served here for centuries performing rituals and preaching noble Chishty ideals. Muhammad Bin Tughlug (1324) Sultan Mahmud Khilji (1455), Muzaffar Shah of Gujrat (1396), Rao Maldev of Jodhpur, Sher Shah Suri(1545), all offered Nazar - o - Niyaz to these Khuddams. In lieu of their past services and attachment to the Dargah, these custodians of Shrine were offered land grants by Akbar and his successors, all of whom held them in high esteem and venerated many of the khadims of their age. Further more, it is because of their long association with the Dargah that people from all walks of life respect and venerate these Khuddam and rightly consider them the custodians and Gaddi Nashin of the Dargah.