Is it permissible to recite the Qur'an over the grave of the deceased and make du'a' for him? What is the type of du'a'? Is it permissible to cry over him? Is it permissible to fast on his behalf or pray on his behalf?

The questioner : Is it permissible to recite the Qur'an over the grave of the deceased and make du'a' for him? What is the type of du'a'? Is it permissible to cry over him? He also asks: Is it permissible to fast on his behalf or pray on his behalf? We perform a complete recitation of the Qur'an in his place and dedicate this recitation to his spirit. If the deceased is a friend or a relative, is it permissible for a person to perform Hajj for himself and for the deceased at the same time? Please inform us, may Allah reward you.

The Shaykh : The answer is that reciting the Qur'an over graves is a religious innovation (bid'ah) that was not reported from the Prophet (peace and blessings be upon him) nor from his Companions. If it was not reported from the Prophet (peace and blessings be upon him) nor from his Companions, then it is not befitting for us to innovate it on our own. The Prophet (peace and blessings be upon him) said, in what is authentic from him: It is obligatory for Muslims to follow the example of those who came before them, the Companions and those who followed them with excellence, so that they may be upon good and guidance. This is because it is established from the Prophet (peace and blessings be upon him) that he said: .
As for making du'a' for the deceased at his grave, there is no harm in it. A person stands at the grave and makes du'a' for him with whatever is easy, such as saying: "O Allah, forgive him. O Allah, have mercy on him. O Allah, protect him from the punishment of the Fire. O Allah, admit him into Paradise. O Allah, expand his grave." And the like of that. As for a person making du'a' for himself at the grave, if he intends this, it is also among the innovations, because a place is not designated for du'a' unless there is a text regarding it. If there is no text regarding it and the Sunnah of the Prophet (peace and blessings be upon him) did not come with it, then designating a place for du'a', whatever that place may be, if the Shari'ah did not come with it, is an innovation. As for fasting for the deceased, praying for him, reciting the Qur'an, and the like of these acts of worship, there are four types of worship that reach the deceased by consensus: du'a', obligatory acts in which representation is allowed, charity, and freeing a slave. Beyond that, there is disagreement among the scholars. Some scholars say that the deceased does not benefit from the reward of good deeds if they are dedicated to him other than in these four matters. However, the correct view is that the deceased benefits from every good deed that is made for him, if the deceased is a believer. But we do not see that dedicating acts of worship to the deceased is among the prescribed matters that are sought from a person. Rather, we say: if a person dedicates the reward of a deed or intends with a deed that its reward be for a Muslim deceased, it benefits him. But it is not required of him or recommended for him. The evidence for this is that the Prophet (peace and blessings be upon him) did not guide his Ummah to this act. Rather, it is established from him in the authentic "Sahih Muslim" from the hadith of Abu Hurayrah that he said: And the Prophet (peace and blessings be upon him) did not say, "or a righteous son who works for him, or worships for him by fasting or praying or otherwise." This is an indication that what is befitting and what is prescribed is making du'a' for our deceased, not dedicating acts of worship to them. The person working in this world needs good deeds, so let him make the good deeds for himself and let him increase in making du'a' for his deceased, for that is the best and it is the path of the righteous Salaf (may Allah be pleased with them).

The questioner : May Allah bless you.
In his last question, he says.