What Benefits the Dead (person)

117 - The dead (person) benefits from the action of other than his (action) in (the following) matters:

First: Supplication of the Muslim for him, if the conditions of acceptance are fulfilled in it, due to the saying of Allah, the Blessed and Exalted, “And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.’” [Surah Al-Hashr 59:10]

And as for the ahadeeth, they are a lot, some of them were already mentioned, and some of them will come in the visiting of the graves (chapter), and the supplication of the Prophet sallallahu alayhe wa sallam for them, and his order with that.

From that is his saying sallallahu alayhe wa sallam, “Supplication of a Muslim for his brother in his absence is answered, by his head is an appointed angel, everything that he supplicated for his brother with good, the appointed angel with him says, ‘ Aameen and for you with same.” [Muslim reported it (87, 8/86) and the text is by him, and Abu Dawud (1/240), and Ahmed (6/452) from the Hadith of Abu Ad-dardaa.] But, the funeral prayer takes most of the witness for that, because most of it is supplication for the dead (person) and seeking forgiveness for him, as its explanation preceded.

Second: Carrying out of the guardian of the dead (person) the fast of oath for him and there are ahadeeth about it:

The First: Aysha radi Allahu anha narrated that the Messenger of Allah sallallahu alayhe wa sallam said, “Whoever dies and there is (make up of) fast upon him, then his guardian should fast (them) for him.” [Al-Bukhari reported it (4/156), and Muslim (3/155) and Abu Dawud (376/1), and AlBayhaqee from his path (6/279), and At-Tahaawee in Mishkal Alathaar (141, 3/140) and Ahmed (6/69)]

The Second: Ibn Abbas radi Allahu anhu narrated, “A lady traveled by the sea so she vowed, if Allah, the Blessed and Exalted saves her, she would fast a month, so Allah, Azza wa Jal saved her but she did not fast until she died, so a relative to her came (Either her sister or her daughter) to the Prophet sallallahu alayhe wa sallam, she mentioned that to him, so he sallallahu alahe wa sallam said, ‘If you saw, if she had a debt upon her, then would you discharge it?’ She said, ‘Yes’. So, he sallallahu alayhe wa sallam said, ‘Then the debt of Allah has more right that you discharge (it), (in another narration, then discharge (it) for your mother).’”

[Abu Dawud reported it (2/81), and An-Nasaee (2/143), and At-Tahaawee (3/140), and Al-Bayhaqee (4/255, 256, 10/85), and At-Tayalesee (2630), Ahmed (1861, 1970, 3137, 3224, 3420) and the text with the second addition is by him, and its chain is authentic based upon the condition of the two Shaykh (Al-Bukhari and Muslim), and the first addition is by Abu Dawud and Al-Bayhaqee. And Al-Bukhari reported it (159 − 4/158) and Muslim (3/156) and At-Tirmidhi (43 − 2/42) and he authenticated it, and Ibn Majah (1/535) with its like, and there is with all of them the second addition, and with Muslim is the last]

The Third: From him also. “Sad bin Ubadah radi Allahu anhu asked the Messenger of Allah sallallahu alayhe wa sallam for legal opinion (fatwa), he said, ‘My mother died and there is a oath upon her?’ he sallallahu alayhe wa sallam said, ‘Discharge it for her’.” [Al-Bukhari reported it (5/400, 494) and Muslim (6/76) and Abu Dawud (2/81) and An-Nasaee (144, 2/130) and At-Tirmidhi (2/375) and Al-Bayhaqee authenticated it (10/85, 278/6, 4/256) and Al-Tayalesee (2717 and Ahmed (1893, 3049, 47/6)1]

Third: Discharging of the debt for him by any person, a guardian or other than him (i.e. guardian), there are many ahadeeth about it; the mention of many already preceded in the issue # 17.

Forth: Whatever the righteous son does from the righteous actions, his parents receive same (reward) as his reward, without any decrease from his reward, because the son is from their labor and their earning, and Allah Ajja wa Jal says it, “And that man can have nothing but what he does (good or bad).” [Surah An-Najm 53:39] and the Messenger of Allah sallallahu alayhe wa sallam said, “The best of what the man eats is from his earning, and his son is from his earning”. [Abu Dawud reported it (2/108) and An-Nasaa’ee (2/211) and At-Tirmidhee (2/287) and he graded it as hasan, and Ad-Daaremee (2/247), and Ibn Majah (430 − 2/2), and Al-Haakem (2/46), and At-Tayalesee (1580), and Ahmed (220, 202, 201, 193, 173, 162, 127, 126, 6/41), and Al-Haakem said, “(it is) authentic upon the condition of the two Shaykh (Al-Bukhari and Muslim), and Ad-Dhahabe agreed with him, it is a mistake from (many) aspects there is not enough room to discuss it (here). There is a witness for it from the hadith of Abdullah bin Amr. Abu Dawud, Ibn Majah and Ahmed reported it with an authentic chain (214, 204, 2/179)]

And it supports what the ayat (verses) and the ahadeeth points to (it), and particular ahadeeth mentioned about the parent benefiting with the action of his righteous son like the charity, and the fasting, and the emancipation (of slaves) and the likes of it and they are these (ahadeeth):

The First: Aysha radi Allahu anha narrated, “A man said, ‘my mother died suddenly2, (and she did not fast), and I think if she could speak, she would have given charity, so is there reward for her if I give charity for her (and for me reward)? He sallallahu alayhe wa sallam said, ‘Yes’. [Al-Bukhari reported it (5/399 − 400, 3/198) and Muslim (5/73, 3/81), and Malik in Muwatta (2/228), and Abu Dawud (2/15), and An-Nasaaee (2/129) and Ibn Majah (2/160), and Al-Bayhaqee (4/62, 6/277-278,) and Ahmed (6/51).

And the text is by Al-Bukhari in one of his narration, and the last addition is the other narration, and Ibn Majah, and the second addition is by him, and the first by Muslim.

The Second: Ibn Abbas radi Allahu anhu narrated, “Sad bin Ubadah - brother of Bane Saa’edah - his mother died while he was absent from her, he said, ‘O Messenger of Allah, my mother died while I was absent from her, so would it benefit her if I give charity with anything for her?’ He sallallahu alayhe wa sallam said: ‘Yes’, so he said, ‘I take you as a witness that the garden of Al-Mukharaf3 is a charity for her’”. [Al-Bukhari reported it (5/297, 301, 307), and Abu Dawud (2/15), and An-Nasaaee (2/130) and At-Tirmidhee (2/25), and Al-Bayhaqee (6/278) and Ahmed (3080 − 3504 − 3508) and the text is by him]

The Third: Abu Hurayra radi Allahu anhu narrated, “A man said to the Prophet sallallahu alayhe wa sallam: my father died and he left behind wealth and did not advise (me regarding it), so would it expiate for him if I give charity for him? He sallallahu alayhe wa sallam said, ‘Yes’.” [Muslim reported it (5/73) and An-Nasaee (2/129), and Ibn Majah (2/160) and Al-Bayhaqee (6/278) and Ahmed (2/371)]

The Forth: Abdullah bin Amr radi Allahu anhu narrated, “Al-Aase bin Waael As-Samee advised to free for him hundred slaves, so his son Hishaam freed fifty slaves, and his son Amr wanted to free for him the remaining fifty, he said: Until I ask the Messenger of Allah sallallahu alayhe wa sallam (about it), so he came to the Prophet sallallahu alayhe wa sallam, then he said: O Messenger of Allah, my father advised to free for him hundred slaves, and Hishaam freed for him fifty, and fifty remains upon him, so should I free for him (the remaining fifty)? So, he sallallahu alayhe wa sallam said: If he was a Muslim, then you should emancipate (slaves), and give charity for him or perform Hajj for him, that would reach him, (in another narration): If he acknowledged the tawheed, then you should fast, and give charity for him, that would benefit him.”4 [Abu Dawud reported it in other (Al-Wachaayaa) (2/15), and Al-Bayhaqee (6/279), and the text is by him, and Ahmed (number 6704) and the other narration is by him, and their chains are hasan]

Fifth: Whatever behind him, which reaches him are righteous traces, continuous charities, due to His, the Blessed and Exalted saying, “ and We record that which they send before (them), and their traces…” [Surah Yaseen 36:12] and there are ahadeeth about it:

The First: Abu Hurayra radi Allahu anhu narrated that the Messenger of Allah sallallahu alayhe wa sallam said, “When the man dies, his action5 comes to an end for him except for three (things): A continuous charity, or knowledge which he has benefited (others) with, or a righteous6 son who supplicates for him.” [Muslim reported it (5/73), and the text is by him, and Al-Bukhari in Al-Adab Al-Mufrad (page 8), and Abu Dawud (2/15), and An-Nasaaee (2/129), and At-Tahaawee in Al-Mishkal (1/85), and Al-Bayhaqee (6/278), and Ahmed (2/372), and the addition is by Abu Dawud and Al-Bayhaqee]

The Second: Abu Qutaadah radi Allahu anhu narrated, “The Messenger of Allah sallallahu alayhe wa sallam said, ‘The best of what the man leaves behind after him are three: a righteous son who supplicates for him, a charity (that) is going on its reward reaches him, and knowledge, (which he left behind, others) working by it after him.’” [Ibn Majah reported it (1/106), and Ibn Hibban in His Saheh (number 84, 85), and At-Tabaraanee in Al-Mu’ajam Al-Chager (page 79), and Ibn Abdulbarr in Jamia Bayan Al’ilm (1/15), and its chain is authentic as Al-Mundheree said in Attargeeb (1/58).

The Third: Abu Hurayra radi Allahu anhu said, “The Messenger of Allah sallallahu alayhe wa sallam said, ‘That which will reach the believer from his action and his rewards after his death are: knowledge, which he taught and spread, and a righteous son that he left behind, and a mushaf that he bequeathed, or a masjid that he made, or a house for wayfarer that he made, or a river, which he caused to flow, or a charity that he took out from his wealth during his good health and his life that (its reward) would reach him after his death.” [Ibn Majah reported it (1/106) with hasan chain, and Ibn Khuzayma reported it in his Sahih also, and Al-Bayhaqee as Al-Mundheer]

The Forth: Jareer bin Abdullah radi Allahu anhu said, “While we were in the company of the Messenger of Allah sallallahu alayhe wa sallam in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). {And there was no clothe upon them nor anything other than it.} Most of them were from Mudar tribe, nay all of them were from Mudar tribe.

The color of the face of the Messenger of Allah sallallahu alayhe wa sallam underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he sallallahu alayhe wa sallam prayed (with the Companions) {the Zuhr, then he claimed a small minbar}, then he addressed (the companions), {So he praised Allah and Exalted him}, {then he said, to proceed, Allah revealed in His Book}: “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him He created his wife (Hawwâ), and from them both He created many men and women; and fear Allâh through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship). Surely, Allâh is Ever an All-Watcher over you.” [Surah An-Nisaa 4:1]

“O you who believe! Fear Allâh and keep your duty to Him. And let every person look to what he has sent forth for tomorrow, and fear Allâh. Verily, Allâh is Well-Acquainted with what you do. {And be not like those who forgot Allâh (i.e. became disobedient to Allâh), and He caused them to forget their own selves (let them to forget to do righteous deeds). Those are the Fâsiqûn (rebellious, disobedient to Allâh). Not equal are the dwellers of the Fire and the dwellers of Paradise. It is the dwellers of Paradise that will be successful.}” [Surah Al-Hashr 59:18 − 19]

Give charity before you are prevented from the charity (i.e. giving charity), so, some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, {some donated barley} some a sa’ of dates, {until he sallallahu alayhe wa sallam said: and none of you should deem anything of the charity insignificant} even if it is half a date. {So they slowed down until the anger appeared on his face}, then a person from among the Ansar came there with a money bag {in another narration a bag of gold}, which his hands could scarcely lift; in fact, it could not be (lifted). {So, he handed it over to the Messenger of Allah sallallahu alayhe wa sallam while he was on his minbar}, {he (the Ansar man) said: O Messenger of Allah this is in the way of Allah}, {So, the Messenger of Allah sallallahu alayhe wa sallam grasped it}, {(then) Abu Bakr stood and gave, then Umar stood and gave, then the Muhajeroon and the Ansaar stood and they stood}.

Then the people followed {in (giving) the charities}, {whoever had dinar, and whoever had dirham, and whoever had, and whoever had…}, until I saw two heaps of food and clothes, and I saw the face of the Messenger sallallahu alayhe wa sallam glistening, like gold (on account of joy). The Messenger of Allah sallallahu alayhe wa sallam said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden, {then he recited this verse: “ and We record that which they send before (them), and their traces…” [Surah Yaseen 36:12]} {Then, he said, “Divide it amongst them”.}

[Muslim reported it (3/88, 89, 8/61, 62), and An-Nasaee (355/1, 356), and Ad-Daaremee (1/126, 127), and At-Tahaawee in Al-Mishkal (1/93, 97), And Al-Bayhaqee (4/175, 176), and At-Tahalesee (670), and Ahmed (4/357, 358, 359, 360, 361, 362), and Ibn AbI Haatem also in his tafseer, as in Ibn Kathir (3/565), and the addition that is before the last is by him, and its chain is authentic, and by At-Tirmidhee (3/377) and he authenticated it, and Ibn Majah (1/90), The two sentences that is before the stated addition with the two addition are in both of them (At-Tirmidhee and bin Majah).

As for the first addition, it is in Al-Bayhaqee, and what is after it to the forth are by him, and by Muslim, and the fifth to the eighth by Al-Bayhaqee, and with At-Tahalesee the fifth, and the ninth by Ad-Daaremee and Ahmed, and by Muslim its like and such by At-Tayalesee and Ahmed also, and the tenth and twelfth, and fifteenth and nineteenth by Al-Bayhaqee, and eleventh and seventeenth by At-Tahaawee and Ahmed, and fourteenth by At-Tayalesee, and sixteenth and seventeenth by Muslim and At-Tirmidhee and Ahmed and other than them, the second narration is by An-Nasaee and Al-Bayhaqee, and the third by At-Tahawee and Ahmed]


Reference: “The Rulings of Funerals and its innovation” by Shaykh Albanee; Translated by Nasrin As.Salafiyah

What can be done on behalf of the deceased

from the 'Invitation to Islam' Newsletter, Issue 5, October 1998

The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them.

There are two views:
1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur'aan, fasting, praying and other acts of worship.

2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
"And that man can have nothing but what he does" [al-Najm 53:39]

And the Prophet sallallaahu alaihi wa sallam said: "When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him." Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).

The paternal uncle of the Prophet sallallaahu alaihi wa sallam – Hamzah (may Allaah be pleased with him) – died,
as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur'aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us. The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, 'Umrah, obligatory fasts, charity and du'aa'.

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: " 'And that man can have nothing but what he does':

From this verse al-Shaafa'i and those who followed him understood that the reward for reading Qur'aan does not
reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace
and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell
them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be
pleased with them) did that. If it were good they would have done that before us. So the acts of worship are
restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to
du'aa' and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are
mentioned in sharee'ah. Tafseer Ibn Katheer, 4/258.

If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the
deceased is du'aa'. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him)
has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All
goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his
companions.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur'aan and
charity to one's mother, whether she is alive or dead.



He replied: With regard to reading Qur'aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet sallallaahu alaihi wa sallam did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur'aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that.

The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger sallallaahu alaihi wa sallam.

Charity benefits both the living and the dead, according to Muslim consensus. Similarly du'aa' benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du'aa'. If a person makes du'aa' for his parents when they are alive, they benefit from his du'aa', as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet sallallaahu alaihi wa sallam: "O
Messenger of Allaah, Allaah's command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?" He said: "Perform Hajj on his behalf." Another man came to him and said: "O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and 'Umrah on his behalf?" He said: "Perform Hajj and 'Umrah on behalf of your father." This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du'aa' and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet sallallaahu alaihi wa sallam; "Whoever dies owing a fast, his heir must observe the fast on his behalf." Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.

Majmoo' Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in
charity and to share the reward for it with someone else?

He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):

"The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures' needs, All-Knower" [al-Baqarah 2:261]

And the Prophet sallallaahu alaihi wa sallam used to slaughter a single sheep on behalf of himself and the members of his household. Fataawa al-Shaykh Ibn 'Uthaymeen, 18/249

From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not correct according to the more correct of the two scholarly opinions, whether they are alive or deceased.

Rather what we advise you to do is to make a great deal of du'aa' for them and give charity on their behalf, for all goodness is in following the guidance of the Prophet sallallaahu alaihi wa sallam and his noble companions. The scholars are agreed that the benefits of du'aa', praying for forgiveness, giving charity and Hajj reach the deceased.

With regard to du'aa' and praying for forgiveness, Allaah says (interpretation of the meaning):

"And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith'" [al-Hashr 59:10]

The Prophet sallallaahu alaihi wa sallam said: "Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned."
And he sallallaahu alaihi wa sallam said: "When you offer the (funeral) prayer for the deceased, then make du'aa' sincerely for him."

With regard to charity, it was narrated in al-Saheehayn from 'Aa'ishah that a man said to the Prophet sallallaahu alaihi wa sallam: "My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?" The Prophet sallallaahu alaihi wa sallam said: "Yes." Narrated by al-Bukhaari, no. 1388; Muslim,
no. 1004.

And it was narrated by al-Bukhaari from Sa'd ibn 'Ubaadah that his mother died when he was absent, and he said: "O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?" He said: "Yes." He said: "I ask you to bear witness that my garden that bears fruit is given in charity on her behalf." Narrated by al-Bukhaari, 2756.

With regard to Hajj, the Prophet sallallaahu alaihi wa sallam said to one who asked him about Hajj: "Don't you think that if your mother had a debt, you would pay it off for her?" She said: "Yes." He said: "A debt owed to Allaah is more deserving of being paid off." Narrated by al-Bukhaari, 6699; Muslim, 1148.

From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him. There is a da'eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that 'Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said: There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.

Al-Nawawi said: "There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)" means that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by the qaadi Abu'l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa'i in his book al-Haawi from some of the scholars of
al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur'aan and Sunnah and the consensus of the ummah, so no attention should be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa'i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa'i, the better known of which is that it is not valid; the more correct view according to the later Shaafa'i scholars is that it is valid.

With regard to reading Qur'aan, the well-known view of the Shaafa'i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur'aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du'aa', charity and Hajj reaches the deceased, according to scholarly consensus. End quote.

It says in Tuhfat al-Muhtaaj (7/72): The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death. With regard to the best ways of benefiting ones deceased loved ones, you should make a lot of du'aa' for him. Allaah says (interpretation of the meaning):

"and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was young'" [al-Isra' 17:24]

And the Prophet sallallaahu alaihi wa sallam said: "When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him."

With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best.