Can I read my parents who have passed away the Quran? There was no Quranic reading of the deceased by the prophet and his followers. There are no references to it in the Hadith or the Quran. It is controversial as a result, with academics having divergent opinions.

Let us examine both viewpoints and their arguments. Moreover, for an easy answer, see the summary at the end: a way to earn the reward for both you and your parents while avoiding the disagreement altogether.

In a Nutshell: Scholars differ on whether the Quranic recitation in memory of departed parents is appropriate. While some advise against it since there is not clear biblical support for it, others support it because of the transfer of rewards theory.  

However, there is agreement on the need to perform Dua for the deceased, as advised in the Sunnah. Specific Surahs or rites for the departed need more solid evidence, potentially leading to creativity.

Scholars emphasize ongoing kindness, spreading helpful knowledge, and praying for the departed rather than actions that lack a clear scriptural foundation.

Can I read the Quran to my dead parents?

Scholars dispute whether a person can read the Quran for their departed parents. Some say that acts of worship are based on specific passages from the Quran or Sunnah (Tawqifi) and cannot be performed on behalf of others, just as one cannot pray for another person. 

As for the listed Sunnah, worships that can be performed on behalf of others, such as Umrah, Dua, and Sadaqah, are permissible due to the specific Sunnah in which they are mentioned.

Scholars such as Imam Malik and Shaf'i and current scholars like Ibn Baz share this stance. When specifically mentioned in Sunnah, they only accept certain activities on behalf of others, such as Umrah, Dua, and Sadaqah.

On the other hand, some scholars allow reading the Quran for deceased parents, invoking the idea that people can pass on the reward of their actions to others since they own it. Scholars like Imam Ahmed and Abu Hanifah and current scholars like Ibn Othaimeen embrace this stance.

Scholars such as Imam Malik and Shaf'i and current scholars like Ibn Baz share this stance. When specifically mentioned in Sunnah, they only accept certain activities on behalf of others, such as Umrah, Duas, and Sadaqah.

On the other hand, some scholars allow reading the Quran for deceased parents, invoking the idea that people can pass on the reward of their actions to others since they own it. Scholars like Imam Ahmed and Abu Hanifah and current scholars like Ibn Othaimeen embrace this stance.

However, scholars caution against using this provision for specific periods, Surahs, or habitual practices.

It is critical to realize that when experts say it is permissible, they merely refer to the general reading of the Quran on behalf of others. Scholars warn against choosing a time to read it (for example, on the day of death), specific Surahs or ways of reading, or making it a habit.