The Ruling on Dedicting Good Deeds to the Dead

Question:
What is the ruling on dedicating deeds to the dead: such as Hajj, 'Umrah, fasting, and charity?

Answer:
This requires a detailed explanation:
Some scholars said: everything is dedicated to them. Ibn al-Qayyim (may Allah have mercy on him) mentioned this in his well-known book, "Al-Ruh," and in other works. Others mentioned it, saying: every act of nearness to Allah that a Muslim performs, whether alive or dead, is dedicated to them. They cited as evidence for this that fasting is performed on behalf of the deceased if he had fasting owed, and Hajj is performed on his behalf, and his debts are paid. They said: then prayer on his behalf, directing prayers to him, offering them to him, and pure fasting are likewise, as well as reciting the Qur'an, dhikr, and so on. Some of them stated that this is the opinion of the majority.
Then others held that this matter is based on textual evidence (taqwiyy), meaning: it is a form of worship based on textual evidence, where there is no room for opinion, and it is not appropriate to analogize one thing to another in this regard. They held that this is a matter based on textual evidence, so only what the Shari'ah has brought is attributed to the deceased. Thus, the funeral prayer (Salat al-Janazah) for him benefits him; performing the fasting on his behalf if he died with fasting owed, where his guardian fasts for him, benefits him; paying off his debt if he had rights owed benefits him; and performing Hajj on his behalf benefits him. This is what the Shari'ah has brought.
As for praying on his behalf, or reciting the Qur'an for him, or performing Tawaf on his behalf; there is no evidence for this. And this is closer to the truth and more cautious in hitting the right path: this opinion that these matters are based on textual evidence. This is closer to me, and it is the opinion of a group of scholars, and it is the implication of the words of al-Shafi'i (may Allah have mercy on him)... and a group of others. These matters are not said by opinion or by analogy. It is not said: "Just as the obligatory is fasted on his behalf, the voluntary is fasted on his behalf." No. And it is not said: "Just as he is fasted for, he is prayed for." No. This is not for us to decide; this is for the Shari'ah. The Shari'ah did not tell us: "Pray for the dead," nor "Recite for them." No. We were commanded to make du'a. We make du'a for them and give charity. All of this came in the Shari'ah: charity, du'a, Hajj on behalf of the deceased, 'Umrah, or for the one who is unable due to old age, or who did not find... Hajj and 'Umrah are performed on his behalf. We fast on his behalf if he left fasting... if he had a debt, it is paid on his behalf. We give charity on his behalf. Likewise, we make du'a for him. This is what came. As for our praying on his behalf, or reciting the Qur'an in the mosque, or performing Tawaf on his behalf; there is no evidence for this. And closer to me and more apparent to me is that this does not reach... and does not benefit the deceased; due to the lack of evidence. The opinion of the majority has a share of respectability, and we do not insist on denouncing it, but we say: this is closer, and this is more appropriate. And we ask Allah for success and guidance for everyone.