Brother Salman with Mehamans of Garib Nawaz

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.

Mohd. Mushtaq Ahmed, Muzaffarpur, lecturer Jamia Latifia Behrul uloom Katihar.

Mohd. Yusuf Hamidi Naqshbandi Abul Ulaai lecturer II Jamia Latifia Behrul Uloom Katihar.

Mohd. Sulaiman Rizvi lecturer Jamia Latifia 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)