There is much evidence in the Sunnah for this position, a few examples of which will be presented here. Based on this ruling, some scholars even suggested that when a person gives voluntary charity, he should intend it on behalf of all believing men and women, as the reward will reach them and take nothing away from his own personal reward. The Hanafis specifically mention that a person may designate the reward of any voluntary good deed to another person, whether the designated recipient is alive or deceased, without it decreasing from the performer’s reward whatsoever. This is established in all four canonical schools of law, as mentioned by major Imams of each school – such as Ibn Abidin of the Hanafi school, Hattab of the Maliki school, Nawawi of the Shafi`i school, and Ibn Qudama of the Hanbali school – all of whom give the example of specifically reciting Qur’an for the deceased, notwithstanding minor differences such as whether or not one must be at the physical grave-site for the deceased to benefit. However the majority of scholars, especially later ones, affirmed that one can indeed perform physical voluntary acts and donate the reward of those acts to the deceased. With regards to the second type of actions, physical actions with no monetary component, the view of some scholars was that one could not donate the reward to the deceased. He then asked if the reward of charity on behalf of his deceased mother would reach her, to which the Prophet (peace and blessings be upon him) replied, “Yes.” For example, Imam Muslim actually titled a section of his Sahih Collection “The Reward of Charity on Behalf of the Deceased Reaches Him.” He relates in that section that a man told the Prophet (peace and blessings be upon him) that his mother died a sudden death and did not have a chance to leave a bequest in her will, and that were she able to speak she would want to donate charity. There is scholarly consensus regarding the first type that one may donate its reward to the deceased, based on several clear hadith texts. With respect to this discussion, actions can be divided into two categories: (1) actions with a monetary component such as charity or pilgrimage, and (2) solely physical actions such as praying, fasting, and reciting Qur’an. The Legal Ruling of Donating Reward to Others
It falls under the more general ruling of donating reward to others. The short answer to your question is that reciting the Qur’an, whether Surah Yasin or otherwise, is not merely a cultural practice but does indeed provide benefit to the deceased according to the majority of Sunni scholars. We were told this was a cultural practice and brings no benefit to the deceased. However, it is not a sunnah not after a person’s death. In a class I attended recently, we were told that reciting Surah Yaseen is a sunnah for the sick and dying (in their presence).
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