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"
AIR
-1961 S.C. PAGE 1417
Thus
the pilgrims and devotees should be aware of all
sorts of false propaganda by the vested interest
to malign these Khadim of Khwaja Saheb who in
reality are the Makhdooms for being the custodians
of the Dargah through the ages.
As
far as the concept of Nazar - o - Niyaz is concerned,
according to Sufi customs, specially Chishti trends
it is meant for those who are attached and serve
the shrine and are called Majaveran or "Khuddam"
Since the inception of Dargah (Shrine), these
Khuddam are attached to the shrine serving there
for centuries, performing rituals and customs,
preaching noble Chishty ideals. Therefore they
are entitled to get and receive all kinds of Nazar
- e - Niyaz from the devotees and Muhammad Bin
Tughlug (1324) Sultan Mahmud Khilji (1455), Muzaffar
Shah of Gujrat (1396), Rao Maldev of Jodhpur,
Sher Shah Suri(1545), besides other well known
Sufis and general people who paid visit to shrine
in the pre-mugal era, offered Nazar - o - Niyaz
to these Khuddam, as had been clearly mentioned
in the contemporary historical records. In lieu
of their past services and attached to Dargah,
these custodians of Shrine were offered huge cash,
as well as lands 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 actual custodians and Gaddi
Nashin of the Dargah. They go to the shrine through
these people, for the performance of Zirat, rituals
and practices and for obtaining the blessing of
the great Khwaja, with whom these Khuddam have
special close relation. They are offered Nazar
as a mark of respect to Khwaja and to them and
hope to be blessed and benefited through their
prayers
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