Genelogy
and history of Syedzadgan Khuddam e Khawaja
(Harke-Khidmat
Kard Makhdum Shud)
Hazrat Khwaja Syed Fakhruddin Gurdezi was Hussaini syed born in 544 hijri
at Gurdez. Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) and Hazrat Khwaja
Moinuddin Chishty (R.A.) were first cousins and spiritual brothers. 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 and 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).
They
are also referred to as Mujavirs, Syedna, Sahibzadas, Khudma, Gaddinashins
etc. by the devotees, and pilgrims, who pour all kinds of offerings (Nazar)
upon them, in the name of Hazrat Khwaja Moinuddin Chishty(R.A).
Khwaja
Hussain Nagori has alluded these Khadims as equivalent to Ridwan (the
door keeper of heaven), and this shows how great Saints of the time held
the Khadims in high esteem, and appreciated their role.
When
Hazrat Khwaja Moinuddin Chishty(R.A) proceeded for India, his Peer-o-Murshid
(spiritual mentor) Hazrat Khwaja Usman Harooni(R.A) asked him to take
one of his blood relations and follower, Hazrat Khwaja Syed Fakhruddin
Gurdezi (R.A.) along with him. Hazrat Khwaja Syed Fakhruddin Gurdezi(R.A),
the Khadim-e-khas used to attend on Hazrat Khwaja Moinuddin Chishty (R.A.)
day in day out.
Hazrat
Khwaja Qutubuddin Bakhtiar Kaki of Delhi in his book 'Munis-ul-Arwah'
writes as under :
'During my twenty years company with my 'Shaikh'(spiritual leader), i
did not find any other person , except Fakhruddin so near to him.
Hazrat Khwaja Fakhruddin stayed with the Huzoor Khwaja Gharib Nawaz(R.A)
upto his last breath and when Khwaja Saheb kept himself busy in prayer
and meditation or in seclusion for a number of days he looked after his
affairs and management of Khanqah and Langar Khana.
Hazrat
Khwaja Syed Fakhruddin Gurdezi (R.A.) died in Ajmer, on 25th of Rajab
642 A.H./1245 (nearly a decade after the Wisaal"(demise) 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". His annual Urs
is celebrated on the 25th of Rajab, with all religious ceremonies, by
the Khadims, (Syedzadgan).
The Khadims of Huzoor Gharib Nawaz known as "Syedzadgan" trace
their descent from Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) through
his Sons; Hazrat Khwaja Syed Masood(R.A), Hazrat Khwaja Syed Mahboob Bahlol(R.A)
and Hazrat Khwaja Syed Ibrahim(R.A). The Khadim's of Huzoor Gharib Nawaz(R.A)
are performing the religious duties since 8 centuries,i.e-since demise
of Khwaja Gharib Nawaz(R.A).
Undoubtedly, the Khadims, who have been attached to the Shrine since its
inception, played a key role in the smooth functioning and in keeping
strict discipline in the performances of these rituals and ceremonies.
As a result, they often invited the ill-will and wrath of pilgrims and
other officials. But their genuine concern and enforcement of established
customs and rituals, showing strict adherence to the humanitarian approach
of the Saint, was always upheld by the authorities.
The
keys of the Holy Shrine including the Toshakhana are in the custody of
the Khadims since inception according to centuries old Kalid Bardari system
of our ancestors.
Only
the Khadims have the privilege to open (after giving Azan at the door
step of the Shrine) & close the doors of the Holy Shrine for centuries
in religious & hereditary capacity.
They
serve the Mazar-e-Pak (Holy Shrine) and pray for those People who come
and also for those unable to come to the Holy shrine but are desirous
of obtaining the blessings of Gharib Nawaz(R.A).Their rights to serve
the holy Shrine, to perform religious rituals and arrange spiritual functions
and to receive all kinds of Nazar are hereditary and have also been judicially
recognised. The documentary evidences are in the "Malfoozat"
(Sayings) of Chishtia order and historical literature, Shahi Faramin,
Sanads etc.(Imperial orders).
The jagirs and honours conferred upon the Khadim's 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. Khadim,s are the custodians of the Shrine, the whole management
& control of all the affairs inside the Shrine (Gumbad Mubarak), are
exclusively in our hands. Although Khadim's have faced a number of revolutions
and changes of the Government but under all cirumstances and worst political
up-heavals we kept ourselves 'attached to the Holy Shrine and perform
all the traditional duties and services'.
The Mazar-e-Aqdas (Holy Shrine) of Hazrat Khwaja Gharib Nawaz (R.A.) always
remained under the custody and care of the Khadims from the very beginning.
All the mundane customs & traditions of the Mazar-eAqdas (Holy Shrine)
are performed by Khadims only, according to centuries old Chishty tenet.
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.). The Khadims has kept the glorious traditions of secular
character and composite culture of this institution alive for the last
800 years.
For
re-evaluating and re-assessing our rights by way of memorandum some relevant
facts were put 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 undisputed first
and foremost persons in attendance of the Holy Saint, and later on with
the Holy Shrine, right from the very inception. The ancient and intimate
relationship of Khadim's with the institution is not only born out from
the long uncluttered history, but also recognised by the Sufi order of
all schools-Chishtia, Qadaria, Naqshbandia, Soharvardia and so on.
(2).RELATION BETWEEN
Huzoor Khwaja Gharib Nawaz (R.A.) & Huzoor Khwaja Syed Fakhruddin
Gurdezi (R.A.):-
SIMILARITIES:
1. Both of these Personalities were the first causins and were descendants
of Hazrat ali Karam Allah Wajahu the son in law of the Holy Prophet Hazrat
Mohammad (S.A.W)
2. Both of these Personalities were Mureeds (Disciple) from the same Peer-o-Mursheed
(spiritual mentor) Hazrat Khwaja Usman Harooni (R.A.) thus they were Peer
Bahi too (spiritual brothers).
3.But most important fact is that Hazrat Khwaja Syed Fakhruddin Gurdezi
(R.A.) was the Khadim-e-Khas
(Chief attendant) of Huzoor Khwaja Gharib Nawaz (R.A.)
(3)Mughal
Documents 1526-1627 by S.A.I. Tirrmizi:-
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 in which there are couple of Mughal documents
which establishes the fact, that Mujavirs (Khadims) of Khwaja Sb. have
also received Nazars, Jagirs and Farmans (imperial orders) from Mughal
emperors as offerings.
5
Aban, Ilahi 9/24 Ramazan 1023 A.H./18 October 1614 A.D. (Pg.94)
Farman
of Jahangir to the officials states that the Nazurat of the Rauza of Khwaja
Moinuddin Chishty which were deposited in the qindil were divided into
shares as follows: children of Masud, 1½ share; children of Bahlol,
1 share; children of Ibrahim, I share. (All these three brothers were
distinguished sons of Hazrat Khwaja Fakhruddin Gardezi (R.A.) to whom
Khadims trace their lineage.)
Rajab
992 A.H./June-July 1584 A.D. (Pg. 62)
Agreement
regarding division of Nazurat among the Khadims of the Shrine of Khwaja
Moinuddin Chishty. It is agreed that the Nazurat should be divided among
the Mujawirs according to past practice as follows. (Pg. 33)
The
Nazurat or offerings made to the Shrine were deposited in the qindil and
were divided among the Mujawirs (172). (Pg. 33)
C
1000 A.H./1591-92 A.D. (Pg. 68)
However,
in the closing decade of the fifteenth century Shaikh Jamali arrived at
Dargah in company of his Pirzadah Shaikh Nasiruddin, (son of Shaikh Samauddin
Kamboh) and observed that numberless Hindus regularly pay homage at the
Shrine of the great Chishti Saint, and as a mark of respect offer all
Nazar to the Mujaviran. Shaikh Jamali was very much impressed by the Saint
like qualities of 80 years old Maulana Masud, the Khadim and direct decendant
of Maulana Fakhruddin Guedezi and referred to him as Mujavir-e-Azim-ul-Qadr
(greatly respected Mujavir). Jamali had also consulted the Malfuzat of
the Khwaja Sahib compiled by Maulana Ahmad which were with Maulana Masud.
Khwaja Khanun Gawaliari had also developed close links with the famous
Syed Matha (Khadim) during his stay at Ajmer.
Source:
Siyar-ul-Arifin (Ms) f. 12a (printed text, Lahore 1976), p. 19. The earliest
Ms of Siyar-ul-Arifin clearly states that Masud was the descendant of
Maulana Fakhruddin Gurdezi the Khadim of Khwaja Ajmeri.
Between
1562-79, Akbar visited the Shrine almost every year, on annual Urs, on
the birth of a Prince, or a success in campaign, either against Rajputs
or Afghans, he was always found paying thanks giving pilgrimage at the
Shrine and lavishly pouring cash and kind as Nazar on Khadims. The young
Emperor firmly believed that all his successes were due to spiritual blessings
of Khwaja Moinuddin Chishty whom he considered his Pir.
Source:
Akbar Namah, op. cit., Vol. II, p. 237. For details also see, Akbar and
the Ajmer Shrine, op. cit.
During
his visit in 1572, Akbar left one of his pregnant Queens at the residence
of Shaikh Daniyal, another distinguished Khadim. Later when a son was
born to this Queen, he was named Daniyal after the name of this great
Khadim.
Nearly
all the contemporary well known historians of the period had praised the
virtues and Saintship of Shaikh Daniyal, on whose forehead light of purity
was always visible. Akbar converted his residence into a palace which
is still in the possession of the descendants of Shaikh Daniyal, known
as Mahal Valas among the Khadims.
Source:
Asanid-us-Sanadid, pp. 3-5, 79-83; 117-18; Muntakhab-ut-Tawarikh, (tr.)
op. cit., Vol. II, pp 143-44; Akbar Namah, op. cit., Vol. II, p. 542;
Ain-I-Akbari, op. cit., Vol. I, p.422.
It
is important to note that Akbar's relations with the Khadims of Dargah
did certainly influence his religious perception and policy. Details of
the Emperor's lengthy discussions and sittings with Khadims have been
furnished by many contemporary writers, where matters about religion,
philosophy, Sufism, specially of Chishty order, were the themes of talk
and discussions. Here, it appears that the Khadims to a certain degree
were successful in impressing upon the Mughal Emperor, the need of the
persuasion and propagation of Chishty ideals of humanism, piety, catholicity,
tolerance, and brotherhood, in the pluralistic society of India.
For
example, it appears that after each of his earlier visits to the Dargah,
Akbar abolished the practice of enslavement of war prisoners (1562), remitted
the pilgrimage tax (1563), and finally abolished Jaziya in 156, after
paying homage to the Shrine of Shaikh Niazamuddin at Delhi.
It
has also been claimed that Akbar had received the Wazifa (litany) of 'Ya-Hadi'
Ya-Moin, which he frequently used in the wars, from the Khadims of the
Shrine. He was the first and foremost Emperor in the history of Muslim
rule in India (of course followed by his son, Jahangir) who had inscribed
'Ya-Moin' on his famous gold coins Adal-Gatka, Lal-I-Jalali Gird, and
even introduced a new coin called Moini. He even had dispatched several
Haj caravans from Ajmer in a company of these Khadims. He once brought
Raja Man Singh with him in the Dargah, for getting the blessings of the
Saints, for success of the campaign against Rana of Kokanada and Kombhelner.
Here it will be interesting to note that Mahrana Pratap too had prayed
and invoked the blessings of the great Saint, for his own success, against
Mughals as has been mentioned by Dayal Das in Rana Raso. Stipends to the
students belonging to Khadims community were also sanctioned by the officials
of Akbar.
Source:
For details see: Akbar and the Ajmer Shrine, op. cit., Asnanid-us-Sanadid,
op.cit., pp. 14-19, 22-23, 25-26.
During
the stay at Ajmer once Jahangir fell seriously ill and made a vow at Dargah
that after the recovery from illness, he would perforate his ears, wear
ear-rings as a mark of slavery to Khwaja. On regaining health, he fulfilled
his vow by perforating his ears, wear ear rings as a mark of slavery to
Khwaja. Many of his nobles also followed the Emperor and wore ear-rings.
He also offered a golden railing around the Mazar, and issued a gold coin
bearing the novel inscription of Ya-Moin on it. He also presented a Degh
(cauldron) and cooked the food and distributed it with his own hands,
performed the ritual of candle lighting and distributed cash and kind
rewards to many recluses and also offered Nazar to the Khadims.
Source:
Tuzuk-I-Jahangiri, Vol. I (tr.) op. cit., pp. 267-68, 256, 279, 297, 329
W. Foster (ed.), early travels in India (1583-1619), London, 1927, pp.
171, 280. Purchas and his Pilgrimages (op. cit.), P. 491, Ajmer through
inscriptions, p. 18, M.K. Hussain: Jam-e-Sahat coin of Jahangir, the journal
of Numismatic society of India, Vol. XLI, pt. II (Varanasi 1997), pp.
103-15.
(4).Nazrana
(Offerings):- It is one of the prominent feature of Dargahs & Khanqas
(Spiritual monasteries):-
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 Khwaja Sb.) for the "satisfactory - spiritual
services" (Dua) rendered by them. It is also paid on the fulfillment
of one's own vow (Mannat e.g. getting a child or such as business or completion
of a house etc.) 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.
To
quote in support the view of Sheikh Djamali, a mystic and historian of
the times of Humayun, "Every year, many distinguished men come to
kiss the dust of the Astana (Dargah of Ajmer) and present amounts of cash
to the Khadims of this magnificent tomb, and pay them their respects."
Sheikh
Djamali, Siyar-ul-Arfin, p. 13 (Translation from Persian supplied). Also
cited in Jawab Namah, p. 112 being the printed answers of the Khadims
to the questionnaire issued by the Dargah Khwaja Sahib (Ajmer) committee
of enquiry (1949).
Candid
opinions in the form of questionnaire (Istifta) were invited by Fida-Ul-Mulk,
Arshi Ajmeri on 11th Moharram 1378 A.H. from different Ulemas (Scholars)
and Muftis (religious authorities) to give their religious verdict (Fatwas)
on this subject which is as under Istifta (Questionnaire) option.
(5).Istifta
(Questionnaire) -:What were the verdict of Sunni Scholars on the following:-
1. Who is entitled to receive the Nazar offered to the inhabitant of a
Shrine (Sahib-e-Mazar)?
2.
Whether the Nazar for Sahib-e-Mazar and offering for Dargah carry the
same idea and conception or both are different and if so what is the utility
of the two ?
3.
In general when a Nazar is committed for fulfillment of some desire, will
it be deemed for the Sahib-e-Mazar or for his Dargah ?
4.
Any Dargah Committee (Govt. body) has a right to deprive the Khadim of
a Shrine from the income of the Nazar for Sahib-e-Mazar and create its
right thereupon ?
5.
If the money out of Nazar for Sahib-e-Mazar is given in the custody of
the Dargah Committee (Govt. body) and the Dargah Committee (Govt. body)
spent it for some other purpose instead of spending it on the Khadims
of the Shrine, then would the Nazar be treated as fulfilled or not.
The
Fatawas (religious verdicts) received from various religious authorities
and scholars are summarized below :-
Answer
to Q. 1.
As per Islamic law, the Khadims of Sahib-e-Mazar are entitled to receive
the Nazar. The Nazar is rather not acceptable if it is not meant for the
Khadims as refered to above because the dead has no right of ownership
and the only intention will be to offer to those associated with the Mazar.
Answer
to Q. 2.
Nazar for the Khadim of Shaib-e-Mazar and donations for Dargah are two
different things. The former ensures the benefit of specific persons through
ownership while later refuses ownership to any specific person. The benefit
is accrued to the administration of the Dargah but these administrator
will not own the Nazar (Dakshina) but it can seek donations (Daan). Instead
they will spend it on the administration and management of Dargah. The
idea behind the former is to seek spiritual benefits from the Mazar-e-Aqdas
through Khadim while the purpose in the later case is to strengthen and
assist the management of Dargah. Hazrat Maulana Abdul Aziz Mohaddis Dehlvi
has also expressed the same opinion in Fatawa-e-Azizia.
Answer
to Q. 3.
Although Nazar is restricted for Almighty Allah yet generally it is made
to Auliyas (Saints) as a Wasila (source/medium) to achieve the goal because
the Auliyas are close to Allah. On the contrary Dargah is nothing but
a collection of bricks and stones. It derives all its sanctity only from
Sahib-e-Mazar and a Nazar to Dargah carries no meaning.
Answer
to Q. 4.
It is nobody's right to break the law of Shariat. The Islamic courts have
established that the management of Dargah should respect the convictions
and traditions of the past and should never forget the intention with
which a Waqf is created. The Nazar to Dargah is therefore meaningless.
In case of Khadims their forefather Hazrat Khwaja Fakhruddin Gurdezi (R.A.)
served Hazrat Khwaja Moinuddin Hasan Chishty (R.A.) in his life time and
their descendents are serving the Holy Shrine till today, its a matter
of great honour and pride for Khadims and they can never be deprived of
their hereditary rights and duties, adverse human efforts culminating
into anarchy.
Answer
to Q. 5.
According to Allama Abdul Ghani Nabulusi (R.A.) and Hazrat Shah Sahib
Mohaddis Dehlvi the real intention behind offering of Nazar is its utilization
by Khadims of Sahib-e-Mazar. In furtherance to this the abstract from
Hadique-e-Nadiyya is also important to note that Nazar should be utilized
according to the will of that who offers the same. It may therefore be
concluded that Nazar should be spent essentially upon the Khadims of Sahib-e-Mazar.
If spent otherwise it shall not remain a Nazar. And all knowledge is derived
from Allah the great who knows and commands everything.
Sd/-
Arshad Ul Qadri, Madarsa Faizul Uloom Jamshedpur, Mohd. Zafaruddin Qadri
Rizvi. Principal Jamia Latifia Behrul uloom Katihar.
A
collective verdict on all the five issues was further produced
endorsing
the same view, by the following dignitaries.
Mohd.
Abdul Qadri Ferungi Mahal, Madarsa Alia Nizamia Lucknow.
Syed
Abul Zafar Mohib ul Raza Mohd. Mehboob Ali.
Abul
Hamid Syed Mohd. Ashrafi Jeelani Kachaucha Sharif.
Obaidul
Rehman Hasani Nazim Darul Ifta Hugli Ghulam Mohd. Khan Jama Masjid Arbia
Nagpur. Mohd. Ajmal Mufti Madarsa Ajmal ul uloom Sambhal.
Professor
Syed Ziauddin Shamsi Tehrani, Mufti-e-Azam, Tonk (Rajasthan) has also
added some relevant references based on the following authentic books
of Islamic jurisprudence written by the prominent theologians
1.
Raddul Mohtar FI Sharh-e-Durre Mukhtar by Allama Syed Ibn-e-Abidin Shami
Hanafi (Kitabus som, Nazar-e-Amwat)
2.
Risala-e-Nuzoor (Persian) by Shah Rafiuddin son of Shah Waliullah Muhaddis
Dehlavi Page 12.
3.
Tafsir-e-Ahmadi by Mulla Ahmed Jiwan, Ustad of Aurangzeb Alamgir.
4.
Kashfun-Noor by Allama Abdul Ghani Nabulusi.
5.
Mukhzan-e-Aras (Persian) by Allama Mohammad Najib Qadiri Chishty Page
14 (Manuscript Kutubkhana Asifya, Hydrabad, A.P.)
6.
Hazrat Allama Ahmed Raza Khan Fazile Barelawi has also confirmed that
acceptance of offerings at a Mazar (Shrine) is the right of its Khadims
and he has further emphasised that the kiths and kins of Saheb-e-Mazar
will not be the beneficiaries. (Fatwa-e-Rizwiyah, Vol. 4, P. 126, Published
by Sunni Darul Ishaat, Mubarakpur, Azamgarh, U.P.)
There
is a general consensus among all theologians of four schools of Islamic
jurisprudence about accepting Nazar-o-Niyaz (offerings and oblations)
at any Holy Shrine is solely the prerogative of its Khadims. The tradition
of accepting Nazar-o-Niyaz by the pilgrims exists in its pristine purity
since the inception of the Holy Shrine of Khwaja Gharib Nawaz (R.A.)
(6).NAZRANA VIS-A-VIS THE KHADIMS :-
The position of Khadim is two fold - on the one hand he is "duty
bound" for the hereditary services of the Shrine and on the other
hand it 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.
Actually there is unity in diversity and that is why they - the princes,
the politicians and the peasants come here to be in tune with the spirit
once again. The "SPIRITUAL DOCTOR" bestows his blessing on all
regardless of rank, race and region this is the living miracle of the
Saint.
(e)
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 attached 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.
The
civil suit No. 61 of 1970 was instituted in the court of learned District
Judge, Ajmer against the defendants that the droppings in the two Degs
mainly on the ground that after the commencement of the Dargah Khwaja
Sahib Act, 1955, the two Degs installed in Dargah belongs to Dargah Committee
because of the Dargah endowment.
The
defendants Khadims disputed the claim of the Dargah Committee on the ground
that since inception, the Khadims have been receiving the droppings in
two Degs, which is Nazare Gharib Nawaz and they are not covered by the
term Dargah Endowment. The learned trial court relying on the judgement
of the Hon'ble Supreme Court 1961 Page 1402 and number of witnesses &
history regarding offerings, came to the conclusion that since inception,
the Khadims have been receiving the droppings in the two Degs and hence
it has been judicially recognized.
Thus
the suit of the Dargah Committee was finally dismissed in favour of Khadims
on 10th March, 2006 by the learned Additional Civil Judge, Court No. 1,
Ajmer.
(7).Zaireen
(Pilgrims) :
As
far the facility of the Zaireen are concerned it is the binding duty of
every Khadim to treat them with due honour and dignity and to provide
every possible facility to them. The devotees to the Holy Shrine, factually
speaking are the guests of Huzoor Khwaja Gharib Nawaz (R.A.) and have
been treated as such all along by the Khadims. It is a fact that despite
all the efforts made by the Dargah administration and the local administration,
most of the pilgrims stay with their respective Duwagos (Khadims). Khadims
try to make their pilgrims and stay as much comfortable as possible. And
for the last 800 years, we are keeping with this tradition earnestly &
religiously.
All
the Khadims houses are used for Zaireen accommodation, (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 us & Zaireen (Pilgrims). Hotel &
Dargah Committee guest houses have come into existence only in these last
30 years.
Nazrana
:- It is one of the prominent feature of Khanqahi Nizam (Spiritual monasteries)
