This act is major shirk
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Q: What is the ruling on reciting al-Fatihah for the deceased, slaughtering livestock, and giving money to the family of the deceased?
A: Drawing near to the dead with sacrifices, money, vows, or other acts of worship, such as seeking healing, aid, or support from them, is major shirk, and it is not permissible for anyone to do it. This is because shirk is the greatest of sins and the largest of crimes, as Allah the Exalted said: : [Al-Nisa: 48], and as He the Exalted said: [Al-Ma'idah: 72], and as He the Exalted said: [Al-An'am: 88]. There are many verses in this meaning.
It is obligatory to make worship sincere for Allah alone, whether it is slaughter, vows, supplication, prayer, fasting, or any other act of worship. This includes drawing near to the people of graves with vows or food, based on the aforementioned verses and His the Exalted saying:[Al-An'am 6:162] There is no partner for Him, and I have been commanded to be among the first of the Muslims [Al-An'am: 162 - 163].
As for dedicating al-Fatihah or other parts of the Qur'an to the dead, there is no evidence for it. It is obligatory to leave it off, because nothing was transmitted from the Prophet (peace and blessings be upon him) or from his Companions (may Allah be pleased with them) indicating that. However, it is prescribed to make supplication for the deceased Muslims and to give charity on their behalf. This is done by being kind to the poor and the needy. The servant draws near to Allah the Exalted through this and asks Him to make the reward of it for his father, his mother, or any other of the dead or the living. This is based on the saying of the Prophet (peace and blessings be upon him):Sahih Muslim 1631. Also, it is established from him (peace and blessings be upon him) that a man said to him: "O Messenger of Allah, my mother died and she did not leave a bequest, and I think that if she had been able to speak, she would have given charity. Will she have a reward if I give charity on her behalf?" He said: . It is agreed upon that it is authentic. Likewise, performing Hajj on behalf of the deceased, performing 'Umrah on his behalf, and paying off his debt, all of this benefits him according to what has come in the scriptural evidence.
However, if the questioner intends to be kind to the family of the deceased and to give charity in the form of money and sacrifices, there is nothing wrong with that if they are poor. It is better for the neighbors and relatives to prepare food in their own homes and then send it to the family of the deceased. This is because it is established from the Prophet (peace and blessings be upon him) that when he was informed of the death of his cousin Ja'far ibn Abi Talib (may Allah be pleased with him) in the Battle of Mu'tah, he ordered his family to prepare food for the family of Ja'far and said:Sunan Ibn Majah 1610Hasan (Darussalam).
As for the family of the deceased preparing food for people for the sake of the deceased, this is not permissible. It is from the practices of the pre-Islamic age of ignorance, whether that is on the day of death, on the fourth day, on the tenth day, or on the anniversary of the death. All of this is not permissible, based on what is established from Jarir ibn Abdullah al-Bajali—one of the Companions of the Prophet (peace and blessings be upon him)—that he said:.
However, if guests come to the family of the deceased during the period of condolence, there is nothing wrong with them preparing food for them for the sake of hospitality. Likewise, there is no blame on the family of the deceased if they invite whom they wish from the neighbors and relatives to eat with them the food that was sent to them. And success is from Allah.
A: Drawing near to the dead with sacrifices, money, vows, or other acts of worship, such as seeking healing, aid, or support from them, is major shirk, and it is not permissible for anyone to do it. This is because shirk is the greatest of sins and the largest of crimes, as Allah the Exalted said: :
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills
إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُIndeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire
إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُBut if they had associated others with Allah, then worthless for them would be whatever they were doing.
وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَIt is obligatory to make worship sincere for Allah alone, whether it is slaughter, vows, supplication, prayer, fasting, or any other act of worship. This includes drawing near to the people of graves with vows or food, based on the aforementioned verses and His the Exalted saying:
Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.
قُلْ إِنَّ صَلاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ As for dedicating al-Fatihah or other parts of the Qur'an to the dead, there is no evidence for it. It is obligatory to leave it off, because nothing was transmitted from the Prophet (peace and blessings be upon him) or from his Companions (may Allah be pleased with them) indicating that. However, it is prescribed to make supplication for the deceased Muslims and to give charity on their behalf. This is done by being kind to the poor and the needy. The servant draws near to Allah the Exalted through this and asks Him to make the reward of it for his father, his mother, or any other of the dead or the living. This is based on the saying of the Prophet (peace and blessings be upon him):
When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious child, who prays for him (for the deceased).
إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهYes
نعمHowever, if the questioner intends to be kind to the family of the deceased and to give charity in the form of money and sacrifices, there is nothing wrong with that if they are poor. It is better for the neighbors and relatives to prepare food in their own homes and then send it to the family of the deceased. This is because it is established from the Prophet (peace and blessings be upon him) that when he was informed of the death of his cousin Ja'far ibn Abi Talib (may Allah be pleased with him) in the Battle of Mu'tah, he ordered his family to prepare food for the family of Ja'far and said:
for there has come to them that which is keeping them busy
لأنهم قد أتاهم ما يشغلهمAs for the family of the deceased preparing food for people for the sake of the deceased, this is not permissible. It is from the practices of the pre-Islamic age of ignorance, whether that is on the day of death, on the fourth day, on the tenth day, or on the anniversary of the death. All of this is not permissible, based on what is established from Jarir ibn Abdullah al-Bajali—one of the Companions of the Prophet (peace and blessings be upon him)—that he said:
We used to consider gathering at the house of the deceased and preparing food after the burial to be part of wailing.
كنا نعد الاجتماع إلى أهل الميت وصناعة الطعام بعد الدفن من النياحةHowever, if guests come to the family of the deceased during the period of condolence, there is nothing wrong with them preparing food for them for the sake of hospitality. Likewise, there is no blame on the family of the deceased if they invite whom they wish from the neighbors and relatives to eat with them the food that was sent to them. And success is from Allah.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.