He further writes, "Intention from the heart is only sufficient in namaaz. However, for the heart and tongue to both be in accordance is better for the public, Thus, if it is said, "O Allahعزوجل Convey the reward of this food to (so­-and-so]", here too is this better, After this, based on the mind and heart concentrating more when that for which dua is made is present, people began placing the food in front, and it was then realized that with this dua, it will be more effective if some recitation of Allah’sعزوجل Kalaam (i.e. the Holy Quran) is also made so that there is more hope in the acceptance of the supplication and the reward of this recitation may also be conveyed, This will be the completion of two acts of worship (Jamaa bainal-Ibaadatain)." - Ibid

Haaji lmdaaduIllah Sahib also رضی اللہ تعالٰی عنہwrites, "The Gyarwee of Huzoor Ghaus-e­Paak رضی اللہ تعالٰی عنہ Fatiha on the 10 days, 20 days, 40 days, 6 months.

1 year, etc, the Tausha of Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ, the Sehmani of Hadrat Bu Ali Shah Qalandar رضی اللہ تعالٰی عنہ the Halwa of Shab-e-Baraat (the 15^th of Shabaan) and all other methods and practices of Isaal-e-Thawaab are based on this rule." -Ibid

These writings of the Peer Sahib have conclusively decided the matter. Alhamdulillah, Fatiha has been proven through both transmitted and rational proofs, as well as from the writings of the opposition.

OBJECTIONS & ANSWERS TO FATIHA

OBJECTION 1: Many Jurists have prohibited the preparing of food for the deceased on the 3^rd and 7^1h day. Refer to Shaami and Alamghiri. Even Bazaaziya bas said, "Cooking food is not allowed after even a week." 10.22

Fatiha after a year (Barsi) or 40 days (Chaliswaa), etc. all fall under this. Qaadbi Tbanaullah Paani Patti رضی اللہ تعالٰی عنہ writes in his will, "Also, the Holy Prophetصلی اللہ علیہ وسلمA bas said, "Food for the deceased makes the heart become lifeless," etc.

Answer - The Jurists have not prohibited Isaal-e-Thawaab for the deceased. What they have prohibited is something entirely different - family and friends taking food on the name of the deceased (for them to be saved from the taunts of people, the Teeja, Daswa, etc. for the deceased is made by mass-invitation of family and friends for name and fame to partake in the food). This is not permissible because it was done for popularity, while the time following a death is not for the purpose of show.

The poor and needy being fed after making the Fatiha of Isaal-e-Thawaab is allowed by all. Allama Shaami رضی اللہ تعالٰی عنہ states, "To accept an invitation from the bereaved is Makrooh because inviting for food takes place on happy occasions, not on instances of grief."10.24-Raddul-Muhtaar,Vol.1, Kilaabul-Janaaiz, Baabud-Dafn

''To accept an invitation" refers to the family and friends preparing food in trying to impress others. He further states. "All of these actions occur solely for show.

Therefore abstaining from them is required because they do not intend Allahعزوجل pleasure with their doings. 10.25 -Ibid

This clearly proves that giving invitations to family and friends boastfully and in pride is prohibited. However he also رضی اللہ تعالٰی عنہwrites, "If the bereaved family prepare food for the poor, this is good."I0.26 -Ibid

This proves the permissibility of Fatiha.

Saying Qaadhi Thanaullah Paani Patti رضی اللہ تعالٰی عنہ stopped his Teeja and Daswaa is completely correct. What are worldly traditions? Women gathering on the Teeja to cry, lament and wait loudly - all of which are undoubtedly Haraam. This is why he said that consolation (taziyat) is not permissible for more than three days.

Nowhere has Isaal-e- Thawaab or Fatiha been mentioned here. The object is that mourning (maatam) should not be made.

Unfortunately, I have not come across the cited Hadith anywhere ("Food of the deceased causes the heart to become lifeless"). If this is a Hadith, what would those Ahadith wherein inclination is made towards giving out charity on behalf of the deceased mean? You also say that it is acceptable to give charity on behalf of the deceased without the specification of a date. Who will eat this charity? Will the hearts of the people who eat it die? Will angels descend to eat it?

Rule - Food of the Fatiha for the deceased should be fed to the poor and needy only. Alahazrat Imam Ahmad Raza Khan رضی اللہ تعالٰی عنہ has written a complete treatise on this topic {Jaliyus-Saut lin-Nahyid-awaat anil-Mayyit). In fact, those who have witnessed it bare testimony that Alahazrat رضی اللہ تعالٰی عنہ himself never took paan or used the bulla of the bereaved home he visited. In his will (wasaya), he wrote, ''The food of my Fatiha should strictly be given to the needy and poor."

If the food of the Fatiha for the deceased is prepared from one's estate, it must be bared in mind that the Fatiha should not be made from the share of an absent or minor (Naa-Baaligh) inheritor. In other words, the estate of the deceased should first be distributed and only then can a mature (Baaligh) inheritor complete these good works. Otherwise, this food will not be permissible for anyone to eat because the consent of the owner is unfound in this situation and the wealth of a minor has been used. Both of these are disallowed. This has to be bared in mind.

OBJECTION 2: Appointing a date for Fatiha is not permissible. Specifying or days and dates, e.g. 3 days, 10 days, 40 days, Gyarwee (11^th), etc. is utter nonsense. The Holy Quran states, "Muslims abstain from absurdity." 10.27 ­Surah Muminoon, verse 3

Isaal-e-Thawaab should be done as soon as possible. Why should the third day be waited for?

Answer - The response to specifying a date or day has already been given in the discussion of Standing in Meelad. The only intent and object behind appointing a date or day for a permissible work is so that all people may gather can complete it together. If a specific time is not appointed at all, this deed cannot be satisfactorily completed. This is why Hadrat Abdullah ibn Mas'ood رضی اللہ تعالٰی عنہ specified Thursday for his discourses. When people requested him to lecture every day, he replied, "I do not wish to place you in difficulty." -Mishkaat, Kitaabul-llm

Even Bukhari Sharif has a chapter which discusses the permissibility of appointing times. This is only done for ease. Today, Jalsas, exams, vacations, etc. are all appointed and planned in Madrassahs so that people may reach the Madrassahs without being called every year. Indeed, this is their only intention in this matter.

Now remains the question: "Why have these particular dates been fixed?" The reason behind fixing the 11^th date is that, in all the departments of Islamic kings and Rulers, salaries used to be given on the 10^th day after the sighting of the moon. All of the workers used to wish that the initial share of their salaries be spent on the Fatiha of Huzoor Ghause-Paakرضی اللہ تعالٰی عنہ , Thus, they would bring some sweetmeats home in the evening after work and the Fatiha was made after Maghrib (the 11^th night). The practice became so famous that this Fatiha became known as Gyarwee (11) Sharif. Now, on whatever date or day the Fatiha of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is made or a little money is spent on his name, it is popularly known as Gyarwee Sharif. Fatiha for Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is made throughout the month of Rabiul-Aakhir but all are called Gyarwee Sharif.