In the end, sentiment and preparation is one thing and sacrifice is another. The summary of all of this is that if the slaughtering itself is made with the intent of pleasing someone else besides Allahعزوجل. It is Haraam. However, if it is for Fatiha or feeding people, and the Fatiha or feeding is not to please any person, it is Halaal.

OBJECTION 3: Both Durre-Mukhtaar and AJamghiri in Baabuz-Zabah, as well as Imam Nawawi in his Sharah of Muslim Sharif, state, "The animal slaughtered on the coming of a king or an influential person is Haraam because the name of someone other than Allahعزوجل has been taken on it, even though Allah’sعزوجل name itself was actually taken." 19.26

We come to know that slaughtering an animal for the pleasure of someone is Haraam even if it is slaughtered saying 'Bismlllah". Thus, the animal for Gyarwee is Haraam because it is-for the pleasure of Ghaus Paak رضی اللہ تعالٰی عنہ. Taking the name of Allahعزوجل at this time doesn't change anything.

Answer - The complete reply to this has been given in the answer to Objection 2 (if the animal is slaughtered with the intention of sacrifice for the king or anyone else, it is Haraam). We have already explained the meaning of sacrifice (Its object is to please only Allahعزوجل. by the dropping of blood. The meat is secondary). If the animal is slaughtered for meat to feed the king, etc, it is Halaal even though the intent behind feeding is pleasing the king. Durre-Mukhtaar states, "If the slaughtering is for the guest, it is not Haraam because this is the practice of Hadrat Ibrahim علیہ السلام, and to respect a guest is respect to the command of Allahعزوجل.fllt. The difference is that if the meat of the animal is placed before the guest so that he may eat from it, this slaughtering will be for Allahعزوجل and its benefits for the guest (the same applies to slaughtering for a waleema or for trade).

If the meat was not given to the guest to eat was distributed to people, this is respect for someone besides Allahعزوجل and is effectively Haraam.-Kitaabul-Zabaaih, Baabuz-Zabah

This clearly proves that the difference between worship (ibaadat) and that which isn't is the intention behind the meat. Durre-Mukhtaar further states, "Doing so is disliked (Makrooh) but the slaughterer will not become a Kaafir through it because we do not think negativell about a Muslim (that he worships other than Allahعزوجل through this slaughter}." I .28 -Ibid

This verifies that having negative suspicions on Muslims is a crime. The marginal notes of Durre-Mukhtaar, Raddul-Muhtaar by Allama Shaami elucidate this even further. However, whatever we have provided is sufficient.

Under the ayat, “و ما اھل بہ لغیر اللہ ” Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, The Ulama of Bukhara have given a verdict of prohibition (Hunnat) disallowing slaughtering an animal before the coming of a king to gain nearness to him. Imam Raafi states that the animal doesn't become Haraam because these people slaughtered it on the happiness of the king's arrival, just as in Aqeeqah on the birth of a child. Occasions like this do not make the animal Haraam. Sharah Mashaariq states likewise.,,19.30 - Tafseer Roohul-Bayaan

We learn from the above that in the past, it was a practice to slaughter animals in every home on the arrival of a king. This tradition doesn't exist today. Whatever slaughtering was made with the intention of worshipping the king is Haraam, but the slaughtering to demonstrate happiness by feeding people is Halaal. The difference in verdicts (Fataawa) here is due to the change in times. In brief, the animal for Gyarwee has absolutely no connection to the slaughtering made on the coming of the king.

OBJECTION 4: The person who looks after a sheep with the intention or Gyanvee is an apostate (Murtad) because making a vow on someone besides Allahعزوجل is infidelity (kufr). The slaughtering of a Kaafir and Murtad is Haraam. Thus, the slaughtering of someone who makes Gyanvee is Haraam. Sbaami states, “و النذر للمخلوق لا یجوز لانہ عبادۃ و العبادۃ لا لمخلوق”- Vol. 1, Kitaabus-Saum, Discussion on Nazar-e-Amwoat

Answer - The comprehensive reply to this has already been given by us (that this is not a Shar'i, but an urfi Nazar vow. An urfi Nazar means gift or tribute. This is not polytheism (shirk). Refer to the discussion on Urfi Nazar for the complete answer [under the reply to Objection 3 in the discussion of placing flowers or sheets upon or lighting the burial places of the Friends of Allahعزوجل].