What is the ruling on reciting the Qur'an for the soul of the deceased?

The questioner : In the previous lesson, I mentioned... whoever is a knowledgeable student...

The Shaykh : The family of the deceased brings in reciters, and as you know, for a fee. It has become a special committee with a special phone number. Some of the reciters here have a special phone number and a special price, lower than the price that would be agreed upon if it were a recommended practice to recite the Qur'an for the soul of the deceased, which it is not, as we explained earlier. This recommended practice is not derived from it. If it were a recommended practice, it would not be derived from the recitation of these reciters. And it is not permissible for us to summon them and pay them a fee. Why? All this talk is based on the assumption that it is a recommended practice to recite the Qur'an for the soul of the deceased, but it is not a recommended practice. But why do we assume it is a recommended practice? To demonstrate the invalidity of this act, the invalidity of our summoning these reciters who trade the verses of Allah for a small price. Some people may think that we are doing something; they must fear Allah and recite for the sake of Allah. We are responsible. Why? Because... Doctor, exactly like a doctor for a patient. If the doctor is not with the patient, and the patient is not with the doctor in his attributes, the patient benefits nothing. Exactly so, the Muslim community is one body, as he (peace and blessings be upon him) represented this reality with the finest example: So when we respond to these people who traded the verses of Allah for a small price, it means we supported them in their misguidance. And therefore he (peace and blessings be upon him) said, to deter from such acts: They hasten for the worldly reward and do not delay for the hereafter reward, because they want to live by the words of Allah (Mighty and Majestic). So if it were, and I repeat, reciting the Qur'an for the soul of the deceased on the day of his death, or on the third day, or for the rest of time, were a recommended practice, this recommended practice would be invalidated by the recitation of these people for a fee. Why? For the example I mentioned earlier: we want to cooperate with them in something else. I go to the doctor and pay him his fee, and I am mostly of the opinion that I will benefit. But this one who recites for other than the sake of Allah, we benefit nothing from him. That is, we said earlier the saying of the Messenger: This paid reciter does not produce a single good deed. So when you pay the dirhams or dinars, in exchange for what? In exchange for nothing. Therefore, this act is invalid from two aspects: from the aspect that it is not a recommended practice to recite for the deceased, even for the sake of Allah, and the second aspect is that these people recite for the sake of the dirham and the dinar. So the family of the deceased, or the deceased, does not receive anything, because this is a worship that has no reward unless it is pure for the sake of Allah and in the way of the Messenger of Allah, as the scholars of exegesis said regarding the saying of Allah the Exalted: What did they say about this verse? This is evidence that the act is not accepted by Allah unless two conditions are met. The first condition is that it be righteous, meaning in accordance with the Sunnah, and the second condition is that it be pure for the sake of Allah. And we mentioned that the Companions, in the time of the Messenger and after the Messenger, none of them completed a recitation of the Qur'an for the sake of Allah for the soul of the deceased. So this is not a righteous act. If it were a righteous act, the second condition would apply: These people associate partners in the worship of Allah with the dirham and the dinar. So the family of the deceased and the deceased who pay the dinars to these reciters do not benefit anything, but rather they benefit from the burden and the sin for calling these people who consume the wealth of people unjustly. And Allah is the Helper.
Another questioner: Does the saying of Allah the Exalted apply to them: ?

The Shaykh : Yes...
Another questioner: They sit on chairs in front of the street, so what is your opinion?

The Shaykh : This is a matter in which there is scholarly disagreement.