The Correct View on the Reward of Recitation Reaching the Deceased

It is also stated that those who recite the Qur'an for the deceased consider it a charity for him. Does the reward of reciting the Qur'an reach the deceased or not?
Answer: There is scholarly disagreement on this issue:
Some scholars say that reciting the Qur'an reaches the deceased; if one recites and dedicates the reward to the deceased, it reaches him, just as charity, supplication, performing Hajj on his behalf, performing 'Umrah, and paying off his debts benefit him. They said that this is like those acts; reciting the Qur'an or praying for him attaches to him just as charity attaches to him, and charity, Hajj on his behalf, 'Umrah, and supplication benefit him.
And others said: No; because there is no evidence; for acts of worship are based on divine legislation, and nothing is done in them except by evidence. There is no room for personal opinion in them. Acts of worship are based on divine legislation in the sense that they are received from Allah and the Messenger (peace and blessings be upon him), not by opinion, desire, or analogical reasoning. No, acts of worship are based on divine legislation: Allah said, His Messenger said. What Allah legislated in His Book or His Messenger (peace and blessings be upon him) in the Sunnah, that is what is taken and acted upon, and what is not, then it is not. And this is the correct view: that recitation is not sent as a gift. This is the correct view. It is not prescribed to send it as a gift, and likewise, prayer: no one prays on behalf of another; because there is no evidence, for the Prophet (peace and blessings be upon him) did not do this for his relatives, and the Companions (may Allah be pleased with them) did not do it for their relatives.
What is prescribed for us is to follow their path and way, so we do not recite for the deceased or for anyone else. That is, we do not dedicate the recitation to him, nor do we pray for him, nor do we fast for him; because it is not reported except if he had a debt of fasting Ramadan and did not make it up, then it is fasted on his behalf, as he (peace and blessings be upon him) said: . But prayer is not analogized to this, nor is recitation analogized to it. Acts of worship are not a place for analogical reasoning. Analogical reasoning is for other matters, not acts of worship.
Therefore, it is obligatory for the believer to adhere to what Allah has legislated and perform worship as Allah has legislated it, and not to innovate anything that Allah has not legislated; due to the saying of the Prophet (peace and blessings be upon him): , narrated by Muslim in the Sahih; and his saying (peace and blessings be upon him): , agreed upon for its authenticity; and his saying (peace and blessings be upon him) in the Friday sermon: , narrated by Muslim as well.
So the believer follows and does not innovate. He reads for himself and prays for himself, hoping for the reward of Allah. As for sending his prayer or recitation to a living person or a dead person, this is not prescribed according to the correct view. It should be left. And if others among the scholars said: It is done, then the criterion is by the evidence of the Shari'ah, not by the sayings of people. Allah (Glorified and Exalted is He) says: [Al-Nisa: 59], and He says, Exalted is He: [Al-Shura: 10]. So if we return this issue to Allah and His Messenger, we do not find in the Noble Book or the Pure Sunnah anything indicating that we pray for so-and-so, or read for so-and-so, and send him the reward of our recitation and prayer, or our fasting. But it came in the Sunnah that giving charity on behalf of the dead is beneficial, and supplicating for him for forgiveness and mercy is beneficial by the consensus of the Muslims. Likewise, performing Hajj on his behalf and 'Umrah on his behalf, if he is dead or alive but unable to perform Hajj due to old age or an illness that is not expected to end, there is no harm in performing Hajj and 'Umrah on his behalf. And likewise, if he has a debt, his Muslim brother pays it off, and it benefits him. As for fasting voluntarily on his behalf, or praying on his behalf, or reading on his behalf, there is no evidence for this, so it should not be done and it is not prescribed, acting in accordance with the evidence of the Shari'ah and stopping at it. And success is from Allah. Yes.
The presenter: May Allah reward you with good.