Answer: This practice is not a mere custom; it is an innovation. Hiring a reciter for five days to read after a person’s death is one of the innovations for which Allah has revealed no authority. Our sound religion and pristine sacred law have spelled out what should be done for the deceased: he is to be washed, shrouded, prayed over, buried, supplicated for, shown mercy, given charity on his behalf, and an udhiyah (sacrificial offering) may be made for him in the days of sacrifice. This is what is prescribed with regard to the dead.

As for paying someone to recite the Qur’an on specific days and then slaughtering an animal at the end, all of this is nothing but burdens and shackles—innovations and superstitions. It benefits neither the living nor the dead; rather, it belongs to the harmful and innovated deeds. What reward could come from a hired recitation? The reader is not reciting out of desire for the reward of the recitation; he is reciting out of desire for the ordinary wage that is paid to him. Acts of worship are not to be remunerated, and reciting the Qur’an is one of the greatest acts of worship—provided the reciter seeks nearness to Allah, Exalted is He.

If, however, his intention in reciting is worldly gain, his act is invalid and earns no reward. So what benefit can reach the deceased when the reciter himself gains no reward, because his motive is worldly profit? All of this is innovation, superstition, and squandering wealth in falsehood.
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Reciting al-Fātiḥah for the soul of the deceased

Question: What is the legislated form of offering condolences? Is it enough to raise one’s hands and recite al-Fātiḥah when consoling the bereaved?

Answer: The prescribed condolence is that when you meet the bereaved you pray for him, and you pray