This proves the observance of Teeja and making the Khatarn of the Holy Kalaam of Allahعزوجل. The founder of Darul-Uloom Deoband, Maulwi Qaasim Nanautwi, رضی اللہ تعالٰی عنہwrites, "The expression on the face of one of Hadrat Junaid's رضی اللہ تعالٰی عنہ. disciple's (mureed) changed. When he asked him regarding what had brought about this change in composure, the disciple explained through Mukaashifa (Unveiling of Sight), "I see my mother in Jahannam." At that time, Hadrat Junaid رضی اللہ تعالٰی عنہ had already recited the Kalima 105,000 times in aspiration of forgiveness found in some narrations concerning the recital of this amount of Kalima Sharif He inunediately conveyed the reward of this amount to this disciple's mother but did not inform him of this. As soon as he passed on the reward, he noticed the disciple's face turn bright. He asked about this and was told, "I see my mother in Jannat." Upon hearing this, Imam Junaid رضی اللہ تعالٰی عنہ said, "I learnt the authenticity of this young man's Unveiling of Sight (Mukaashifa) through the Hadith, and !he authentication of whatever the Hadith said was from it." - Tahzeerun-Naas, Pg. 24

This proves that the forgiveness of the deceased is what is hoped wbeu conveying the reward of 105,000 Kalima Sharif and this is what is read on Teejas (the 3^rd day after one's passing away).

All of these extracts prove the permissibility of the common practices of Fatiha, Teeja, etc. Whether one recites Quranic ayats in Fatiba and thereafter lifts the bands to make dua for Isaal-e-Thawaab or recites the Holy Quran and Kalima Sharif on Teeja and prepares food to make niaz, all practices are establisbcd. What remains is lifting the bands for dua while food is in front of oneself. Then are various methods to this. In some places, food is prepared and fed to the poor first with Isaal-e-Thawaab being made afterwards, while in other places, Isaal-e­Tbawaab is made with the food being in front first and then fed to the people. Both methods are permissible and proven from the Ahadith. There are many narrations found in Mishkaat wherein it is stated that the Prophet" made dua for the host upon seeing the food. In fact, he even ordered that dua be made for the host after eating the meal provided by him. After eating, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم used to say. “الحمد اللہ حمدا کثیرا طیبا مبار کا فیہ مکفی و لا مودع و لا مسنغنی عنہ ربنا” Mishkaat, Baabu Aadaabit-Ta'aam

This establishes that two things are proven from the Sunnah after eating.

I. Praising and thanking Allahعزوجل

2. Making dua for the host.

Both of these are included in Fatiha and are probably not refuted much by the opposition. Regarding food being present before oneself, many Ahadith have been recorded regarding this. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states that he came to the Holy Prophetصلی اللہ علیہ وسلم with some dates and asked him to make dua for barkat on them. The Messengerصلی اللہ علیہ وسلم of Allahعزوجل gathered them and made duo for barkat, 10.13-­Mifhkaat, Baabul-Mujizaat, Section 2

In the Battle of Tabuk, the Muslim army experienced a shortage of food. Rasoolullahصلی اللہ علیہ وسلم ordered the entire army to gather whatever food they had. The people brought what they could and the food was then placed on a spread tablecloth. The Holy Prophetصلی اللہ علیہ وسلمthen made duo on it and said, "Take and put it back in your containers." 10.14 - Mishkaat, Baabul-Mujizaat, Section 1

When the Noble Messengerصلی اللہ علیہ وسلم married Sayyidah Zainab رضی اللہ تعالٰی عنہا ., Hadrat Umme Sulaim رضی اللہ تعالٰی عنہ prepared a little food for the wedding feast (Waleemah). However many people were invited. Rasoolullahصلی اللہ علیہ وسلم" placed his blessed hands on the food and recited something. 10.15 - Ibid

On the day of the Battle of Khandaq, Hadrat Jaabir رضی اللہ تعالٰی عنہ prepared a little amount of food and invited the Holy Prophetصلی اللہ علیہ وسلمto come and partake in it. When Rasoolullahصلی اللہ علیہ وسلم entered the house, kneaded dough was placed before him. He placed his blessed saliva in it and made duafor harkat. 10.16 -Ibid

There are many other narrations like these that can be presented. However, we shall make do with the above.

Alhamdulillah, now all procedures and parts of Fatiha have clearly been proven. There is nothing incorrect about it from even a rational perspective, because we have already explained that Fatiha is a collection of two ibaadats - recitation of the Holy Quran and charity (Sadaqah). When these two acts of worship are permissible separately, how can joining them be Haraam? Nowhere is eating Biryaani proven to be anything but Halaal. Why is this? Simple-Biryaani is a collection of rice. Meat.

Ghee, etc which are all individually permissible. Thus, whatever they combine to make is also Halaal. Yes when joining multiple Halaal things is known to be Haraam (e.g, being wed to two sisters at one time) or when, by joining two Halaal things together, something Haraam is produced (e.g. intoxication by combining liquids), then the product is undoubtedly Haraam. Here neither has recitation of the Holy Quran and the giving of charity been classified as Haraam by the Shariah, nor is the product that they produce something classified as Haraam. How then can this be impermissible?

Rasoolullahصلی اللہ علیہ وسلم stood before the slaughtered animal and said, "O Allahعزوجل! This Qurbaani is on behalf of my Ummat."

If a sheep dies by itself, the meat is considered carrion and Haraam. However, if this same dying animal had to be slaughtered with the name of Allahعزوجل it becomes Halaal and pure to consume. The Holy Quran is mercy and a cure for Muslims, “شفاء و رحمۃ للمومنین “10.17 so if by reciting it, the food became Haraam (according to you), why then is it a mercy? Definitely, the Quran Sharif is a mercy for Muslims but a pain and sickness for the Kuffaar. "Oppressors remain in harm due to it." 10.18 Due to the Quran being recited, they failed to benefit from the food.

Also, the person for whom dua is being made should be before oneself at the time of the supplication. The deceased is placed before in Salaatul-Janaazah because the dua is being made for him. What harm is now caused by placing food in front at the time of dua? Similarly, dua is always made while standing before the grave (Qabr).

After making Qurbaani on behalf of his Ummat, Rasoolullahصلی اللہ علیہ وسلم stood before the slaughtered animal and said, "O Allah عزوجل! This Qurbaani is on behalf of my Ummat." 10.19 Hadrat Ibrahim رضی اللہ تعالٰی عنہ also made dna with the Kaaba before him after he had completed building it. He said “ربنا تقبل منا”-Surah Baqarah, Verse 127

Even until today, dua is made with the animal of Aqeeqah being in front. So if food is placed in front for Fatiha and Isaal-e-Thawaab, what is wrong with doing so?!

Eating is commenced by saying "Bismillah", which is an ayat from the Holy Quran. If placing food before oneself and reciting the Holy Quran was prohibited, reading "Bismillah" would also have been disallowed.

The adopted leaders of the opposition also deem the modem method of Fatiha as permissible. Shah Waliyullah رضی اللہ تعالٰی عنہ writes, "Durood Sharif should be read ten times, followed by the entire Khatam of the Holy Quran. Thereafter, Fatiha for all the Khwajagaan of the Chishti Silsila should be made on a few sweetmeats," - AI­fnlibaah fil-Salaasili Auliya-Allahعزوجل

While answering a question once, he further stated. "If Fatiha of a Buzurg was made on some rice and milk, with these food items being cooked and eaten with the intention of conveying reward to his soul, and if it was made to the Buzurg (in this manner), then it is permissible and those with money (who are not in need) can also partake in the food," - Zubtatun-Nasaaiq, Pg, 132

The Murshid of Maulwi Ashraf Ali Thanwi and Rasheed Aluned Gangohi. Haaji Imdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہ states. "There can be nothing said against the conveyance of reward {lsaal-e-Thawaab} to the souls of the deceased, If Isaal-e-­Thawaab is done with the belief of obligation or specification of it occurring only ina particular time or period, it is prohibited, However. if this is not the case and lsaal-e-Thawaab is appointed and completed for a convenient wisdom, there is no problem, e.g. the Jurists (Fuqahaa) have allowed specifying a particular Surah in uamaaz based on a wisdom {hikmat). This is the general practice of Mashaaikh in Tahajjud Salaah." - Faisla Haft-Mas'ala.