Fatiha, 3 days, 10 days and 40 days

Fatiha, 3 days, 10 days and 40 days


FATIHA, 3 DAYS, 10 DAYS & 40 DAYS

INTRODUCTION

To pass on the reward of physical and financial ibaadat to other Muslims is permissible, and the thawaab reaches the person whom it is passed to. This is proven from the Quran, Hadith aod rulings of the Jurists (Fuqahaa). The Holy Quran has ordered Muslims to make dua for each other. Namaaz-e-Janaazah is made by Muslims for another Muslim. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ said to someone. “من یضمن لی منکم ان یصلی فی مسجد العشار رکعتین و یقول ھذہ لا بی ھریرۃ" Mishkaat, Baabul-Fitan. Baabu/-Malaahim, Section 2


Three important points emerge from this,

I. Completing physical ibaadat (namaaz with the intention of passing the reward, i.e. Isaal-e-Thawaab) for someone else is permissible.

2. Passing on the reward (Isaal-e-Thawaab) by mouth (i.e. saying, "O AlIah عزوجل! Give its reward to this certain individual.') is an excellent practice.

1 With the intention of blessings, to perform namaaz in Musjids associated to the pious elders is a means of reward.

With regards to financial ibaadat (e.g. Zakaat) and the collection of both physical and financial ibaadat (e.g. Hajj), if a person says to another, "Give out Zakaat on my behalf," the latter may do so. If a person with wealth does not have the strength to complete the Hajj, he may arrange for another to perform Hajj-e­Badal for him. The reward of every act of worship definitely reaches the correct person. This is akin to giving my wealth to another, who then becomes the owner of it,

Yes, the difference between wealth and thawaab is that distributed wealth no longer remains with you and the amount becomes less with every added person it is shared with. However, if you pass on thawaab to a few people, each one of them receives the complete reward (including you). This can be understood through the following example - if someone teaches a few people the Holy Quran and all attain its knowledge, still too will the teacher not lose his knowledge. Refer to Shaami, Vol. I,

Discussion on the Dafn (Burying) of the Deceased. This is why taking a gift from a minor (Naa-Baaligh) child is prohibited yet taking thawaab isn't. Some people say that thawaab doesn't reach anyone because the Holy Quran states, "Only that which a person has done himself is beneficial or harmful to him," 10.1 and "A human receives only that which he himself bas done." 10.2

According to them, these Ahadith establish that the actions of others arc not beneficial to an individual. This is totally incorrect because the ' ل' here is for ownership, meaning the deeds of a human are solely in his ownership and are worthy of being trusted. Hoping that Isaal-e-Thawaab will be made and forsaking one's own deeds is incorrect. Who knows if anyone will make Isaal-e- Thawaab or not? So, trust your own deeds and do not neglect completing them. -Tafsen Khazaainul-Irfaan, etc.

Another common objection is that this order was from the scriptures (saheefas) of Hadrat Ibrahim علیہ السلام and Hadrat Musa علیہ السلام , not Islam (it was merely quoted here), or that this ayat has been made inapplicable (mansookh) by this verse, “ اتبعتھم ذر یتھم بایمان” This is the verdict of Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہwhich is why Muslim infants will enter Jannat through the means of their parents. Without having done any deed, they will attain rank. - Jumal, Khaazin

There are many interpretations like these for this verse. Fatiha, Teeja (Fatiha made on the 3rd day after a person's death), Daswaa (the l0th day after Chaliswaa (on the 40 day after), etc. are all branches of lsaal-e-Thawaab. Only the following transpires and makes up Fatiha: Recitation of the Holy Quran, which is a physical act of worship (ibaadat), and Charity, which is financial ibaadat. These are collected and their thawaab is passed on.


OBJECTIONS & ANSWERS TO FATIHA

OBJECTION 1: Many Jurists have prohibited the preparing of food for the deceased on the 3rd and 71hday. 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 Pattiرضی 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 alsoرضی 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 (11th), 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 11th date is that, in all the departments of Islamic kings and Rulers, salaries used to be given on the 10th 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 11th 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.