How is it to recite the Noble Qur'an for conveying reward to my deceased father — does its reward reach the deceased at all or not? In our society, on the third day after death a gathering of Qur'an recitation and a food invitation is held for Soyem, and on the fortieth day for Chehlum; what is the ruling on this? And which are those deeds by which benefiting the deceased is actually established?

The Prophet ﷺ said: “When a person dies, his deeds are cut off except for three things: ongoing charity, or knowledge from which benefit is taken, or a righteous child who prays for him” (Sahih Muslim: 1631). The established forms are these: - Charity: A man said: My mother died suddenly; if I give charity on her behalf, will she benefit? He said: “Yes, give charity on her behalf” (Sahih al-Bukhari: 2760). Sa'd ibn Ubadah, may Allah be pleased with him, also received permission for charity on behalf of his mother, and his garden was accepted as charity (Sahih al-Bukhari: 2762). - Proxy Hajj and Umrah: The woman of Juhaynah was given the command of Hajj on behalf of her mother, and he said: “The debt of Allah is most deserving of being paid” (Sahih al-Bukhari: 1852). - Fasts remaining due upon the deceased: “Whoever dies while fasts are due upon him, his guardian should fast on his behalf” (Sahih al-Bukhari: 1952; Sahih Muslim: 1147). - Supplication and seeking forgiveness, and the payment of the deceased's debt — upon these there is agreement of the scholars.

Allah Almighty says: ﴿وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ﴾ (Surah an-Najm: 39). Hafiz Ibn Kathir, may Allah have mercy on him, has transmitted in the exegesis of this verse (4/258) that Imam Shafi'i, may Allah have mercy on him, inferred from this very verse that the reward of recitation does not reach, although the reaching of supplication and charity is a matter of consensus. In the view of Shaykh Ibn Baz, may Allah have mercy on him, too, of the two views the more correct is precisely that the reward does not reach — there is no evidence for it, and the Prophet ﷺ, for the daughters who passed away during his lifetime, neither performed this deed himself nor did the Companions, may Allah be pleased with them, perform it (IslamQA fatwa No. 20996). In the fatwa of Al-Lajnah Ad-Da'imah (Fatawa al-Lajnah: 9/43–44) too it is explicit that reciting the Qur'an for the deceased is not permissible, the reward does not reach, rather it is an innovation. This is the preponderant position of this Dar al-Ifta. However, a large number of the Hanafis and Hanbalis — among whom are Imam al-Kasani (Bada'i' as-Sana'i': 2/212) and Imam Ibn al-Qayyim, may Allah have mercy on him (Kitab ar-Ruh) — consider gifting the reward permissible; but despite this disagreement, today's formal gatherings have no basis according to any view.

From the era of the Prophet ﷺ and the rightly-guided caliphs, neither is any gathering of the third or the fortieth day established, nor an invitation for conveying reward by fixing a date. In the fatwa of Al-Lajnah Ad-Da'imah (Fatawa al-Lajnah: 9/149) it is explicit that the remembrance of the fortieth day has no basis; if charity is to be done, it should be done without fixing a day, and giving cash to the poor is better. The bereaved family's preparing food and inviting people is also against the Sunnah: Jarir ibn Abdullah al-Bajali, may Allah be pleased with him, says: “We used to count gathering at the house of the deceased's family after burial and their preparing food as (forbidden) lamentation” (Musnad Ahmad: 6905; Sunan Ibn Majah). Shaykh Ibn Baz, may Allah have mercy on him, has declared the gatherings at the deceased's house for eating, drinking and Qur'an recitation — whether of three days or of any other duration — an innovation (Fatawa Ibn Baz: 9/325); hospitality for guests who have come from afar is exempt from this. The Sunnah is that neighbours and relatives send food for the bereaved family, not that the grief-stricken household bear the burden of an invitation.

(1) Supplication and seeking forgiveness for the parents in every prayer and tahajjud; (2) charity on their behalf — especially ongoing charity, such as a share in a mosque and a well, and the publication of the Qur'an and knowledge; (3) the payment of a debt due upon them or of obligatory fasts left by them; (4) if one has capability, Hajj or Umrah on their behalf. These deeds can be done all year round without fixing a day and without invitation and display — this love is both established by the text and beneficial.

A Maqasid-based caution: The purpose of conveying reward is the deceased's forgiveness and elevation of ranks, not the performance of a custom. Only that deed which is established by the Book and the Sunnah fulfils this purpose; invented forms are a burden upon the living as well, and empty of this purpose too.

Translated from the original Urdu fatwa.