Likewise, the deceased enjoys whatever is gifted to him, just as he delights in prayers offered for him and—in the unanimous view of the scholars—in the transfer of the reward of charitable and financial acts of worship.

A number of scholars among the Hanbalis and others—citing reports from Imām Aḥmad—have also stated that the dead are pained by sins committed in their presence. From this one might argue that they are likewise pleased by what they hear of Qur’an recitation and remembrance. Yet even if that were granted, it would still not render reciting at the graveside a recommended practice. Had it been legislated, the Messenger of Allah (peace and blessings be upon him) would have instituted it for his nation. Although such recitation could bring some benefit, the attendant harm outweighs it, just as is the case with performing prayer by the grave. By contrast, the pleasure the deceased receives from supplication, seeking forgiveness, giving charity on his behalf, and other forms of worship is far greater, these acts are sanctioned, and they entail no harm. For this reason no scholar has ever held that one should regularly set out to the grave solely for the purpose of reciting there; it is necessarily known in the religion of Islam that the Prophet (peace and blessings be upon him) did not prescribe this for his community.

The scholars did, however, differ over reciting Qur’an at graves: is it disliked, or is it not? The matter is well known and, regarding it, three reports are narrated from Imām Aḥmad. One of them states that there is no objection to it. This view was chosen by al-Khallāl, his colleague, and most of the later Hanbalis. They say that it represents Aḥmad’s later position and is also the opinion of a group of Abū Ḥanīfah’s companions, relying on what has been transmitted from Ibn ʿUmar (may Allah be pleased with them).