The ruling on gathering for condolences, raising the voice in supplication, and reciting the Qur'an for the deceased

Question:
The listeners (A. M. Hijabi) and (A. K. Mustafa) from Sudan sent a message containing several questions. In one of their questions, they say: When a person dies in our country, the relatives sit in the deceased's house for five days, or more, to receive the condolers. They recite al-Fatihah and raise their hands to their faces, then they say in a collective voice: "May Allah mend your brokenness," and to the family of the deceased: "May Allah magnify your reward." What is the ruling of the Shari'ah regarding this custom, and is it valid or is it a bid'ah (religious innovation)? We ask for your guidance. May Allah reward you with good.

Answer:
This custom is a bid'ah (religious innovation) with no basis in the Shari'ah, and neither the Messenger of Allah (peace and blessings be upon him) nor his Companions used to do this. Therefore, it is obligatory for the believer to beware of innovations, for they are evil and a calamity. For this reason, he (peace and blessings be upon him) said in the authentic hadith: And he (peace and blessings be upon him) said: , meaning: it is rejected. And he used to say in the Friday sermon (peace and blessings be upon him): "As for what follows: meaning: the conduct Muslim narrated it in his Sahih.
So the bereaved offer condolences for their deceased, and they are supplicated for that Allah mends their calamity, improves their consolation, and forgives their deceased if he was a Muslim. As for them sitting for condolences, gathering for recitation, and for eating and drinking, and the like of that, this has no basis. But if he sits in his house at the usual time that people sit in their houses, and people come to offer him condolences without introducing anything new, but rather ordinary sitting, and if he pours them coffee, or pours them tea, there is no harm. These are ordinary sittings, ordinary sittings with no harm.
And the Prophet (peace and blessings be upon him), when the news of Ja'far ibn Abi Talib came to him when he was killed at Mu'tah, this Companion sat silent, or the effect of sadness appeared on him, (peace and blessings be upon him).
So the point is that sitting at the time of calamity, and at the shock of the calamity, there is no harm in it. But for it to be intentional to have a special system for it by preparing food, or a mourning gathering, or gathering readers, or a special recitation they do among themselves, or supplications in which they raise their hands and gather for them, or the like of that, this has no basis.
As for him sitting in his house at the usual sitting in the morning, or midday, or afternoon, or sunset, and his neighbors and relatives passing by him, or offering condolences to him on the way, or in the mosque, or in the cemetery, all of this is permissible, and praise be to Allah, without making a special system for it. Yes.

The presenter: Reciting al-Fatihah as well, Your Eminence?

The Shaykh: Likewise, there is no basis for this, neither al-Fatihah nor anything else. But if they recite according to the custom, if they gather and recite from the Qur'an not for the sake of the deceased, but because they are gathered, and one reads to them the Book of Allah, there is no harm in this. But if it is for the sake of the calamity, with the intention of the calamity, this has no basis.

The presenter : May Allah reward you with good.