Gharibnawaz(R.A) >Descendants and `Khadims’
History & Geneological Trace
According to the authentic historical sources it is evident that a small batch of the pious followers had escorted Hazrat Khawaja Moinuddin Chishty on his Indian mission. Their number is said to be around 40, but one of them was certainly Hazrat Khawaja Syed Fakhruddin Ahmad Gurdezi (R.A.) also known as Maulana Ahmad.
When Hazrat Khawaja Moinuddin proceeded for India, his Peer – o – Murshid (spiritual mentor) Hazrat Khawaja Usman Haruni asked him to take one of his blood relations and follower, Hazrat Khawaja Fakhruddin Gurdezi (R.A.) along with him. Hazrat Khawaja Syed Fakhruddin Gurdezi, the khadim – e- khas used to attend on Hazrat Khawaja Moinuddin Chishty (R.A.) day in and out, therefore, he and his descendants the present khadim community took pride and deemed it an honour to be called “KHADIM”of Hazrat Khawaja Ghareeb Nawaz (R.A.).
Syed Fakhrudin stayed with the great Khawaja upto his last breath and when Khawaja Sahib kept himself busy in prayer and meditation or in seclusion for a number of days he looked after his affairs and management of Khangah 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 Khawaja Gharib Nawaz (R.A.) and was buried near Mazar – e- Pak of Khawaja 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, Khawaja Saheb (Syedzadgan).
The khuddam of khawaja Sahib known as “Syedzaddgan” trace their descent from Hazrat Khawaja Syed Fakhruddin Gurdezi (R.A.) through his sons. Khawaja Syed Masood, Khawaja Syed Mahoob Bahlol and Khawaja Syed Ibrahim. Thus the ‘Khadims’ are performing their religious duties as their fore – fathers had done in the past.
They served the Mazar – e- Pak (Shrine) and pray also on behalf of those unable to come to Ajmer and have faith in Khawaja Sahib and are desirous of obtaining his blessings. Their rights to serve the 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 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 was 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 upheavals they kept themselves attached to the Shrine and performed all their traditional duties and services.