The ruling on reciting al-Fatihah after prayer and dedicating its reward to the deceased

Question:
A letter reached the program from the Hashemite Kingdom of Jordan, sent by a listener from there. The questioner (S. S. N. D) asks and says: What is the ruling on reciting al-Fatihah after prayer? One of the people said: We seek nearness to Allah through it, asking Him to forgive us and our parents, and we dedicate it to our deceased, and then to the spirit of the Prophet (peace and blessings be upon him). What is the ruling on that? Does its reward reach the spirit of the deceased? Please guide us, may Allah reward you with good.

Answer:
We do not know of any basis for this, and acts of worship are based on divine legislation and evidence, not on opinions and desires. Acts of worship are restricted to what Allah and His Messenger have legislated. We do not know in the legal evidence any legitimacy for reciting al-Fatihah after prayer and dedicating it to the deceased, nor for gathering to recite it to seek reward. All of this has no basis. What is prescribed for the believer is to recite the Qur'an to reflect, understand, benefit, and to obtain reward for doing so.
As for inventing something that Allah did not legislate in a time when the Sunnah did not come with it, this is not permissible. Because the Messenger (peace be upon him) said: , and he (may Allah's prayers and blessings be upon him) said: . And it did not come from him, as far as we know from the Shari'ah, that he legislated for the Ummah reciting al-Fatihah after every prayer, or dedicating it to the deceased, or reciting it collectively at any time. All of this did not come, and we do not know it from the pure Shari'ah.
It is obligatory upon the people of faith and the people of Islam to be content with what sufficed the Messenger (peace and blessings be upon him) and his Companions, and no one has the right to innovate something that Allah did not legislate.
It also did not come that the Qur'an is recited for the deceased and its reward dedicated to them. Even though a group of scholars said so, the sayings of scholars are subjected to the Book and the Sunnah. What agrees with the text is accepted, and what does not is not. I have considered this issue and I did not find in the texts anything indicating reciting the Qur'an for the deceased and dedicating its reward to them. But what is prescribed is to supplicate for them with forgiveness, mercy, Paradise, happiness, pardon, and forgiveness. Giving charity on their behalf, performing Hajj on behalf of the deceased, performing 'Umrah on behalf of the deceased, and paying off the debt of the deceased, all of this is prescribed.
As for praying on their behalf or reciting on their behalf, it has no basis. Or fasting voluntarily on their behalf, it has no basis. But if he had an obligatory fast and died without making it up, then it is prescribed to fast on his behalf. For example, if he had a fast from Ramadan that he neglected and did not make up, or an expiation, then it is fasted on his behalf, as the Prophet (peace and blessings be upon him) said: , agreed upon for its authenticity. And a group asked him (may Allah's prayers and blessings be upon him), one of them saying: My mother died and she had a fast of such-and-such, and another saying: My father died and he had a fast of such-and-such. So he (peace and blessings be upon him) said to them: This is what is prescribed.
It is obligatory for the believing man and the believing woman to adhere to what has come in the Shari'ah and not to invent anything that Allah has not prescribed, whether in fasting, recitation, prayer, or anything else. May Allah guide them all.

The presenter: O Allah, amen.