He replied, “Yes.”’

Likewise, the deceased benefits from Hajj performed on his behalf, the Eid sacrifice offered on his behalf, a slave freed on his behalf, and supplication and requests for forgiveness for him. There is no disagreement among the imams concerning this.

As for fasting, voluntary prayer, and Quran recitation on his behalf, the scholars hold two views:

The first is that he benefits from them. This is the position of Ahmad, Abū Hanīfah, and others, as well as some of al-Shāfiʿī’s followers and others.

The second is that their reward does not reach him. This is the well-known position in the schools of Mālik and al-Shāfiʿī.

As for hiring someone simply to recite and dedicate the reward, this is not valid. The scholars’ disagreement concerns only the permissibility of receiving payment for teaching the Quran, giving the call to prayer, leading prayer, and performing Hajj on another’s behalf, since the person paying receives the benefit of the service.

One view holds that hiring someone for these purposes is valid, as is the well-known position in the schools of Mālik and al-Shāfiʿī.

Another view holds that it is impermissible, because those performing these acts must be eligible to perform acts of devotion: such acts are valid only when performed by a Muslim, not an unbeliever. They may therefore be performed only as a means of drawing near to Allah Most High. If they are performed for material gain, they earn no reward, by agreement, for Allah accepts only deeds done seeking His Face, not those done for worldly gain.