In Mawaahib al-Jaleel fee Sharh Mukhtsar Khaleel 2/544, Al-Hattaab said, "Issue: The author of Kanz ar-Raaghibeen fee ar-Ramz ila al-Mawlid wa al-Wafaah-and I did not come across the name of author but he is a latter-day author because he used to quote the Shaykhs whom I came in contact with Shaykh Zakariyyaa, and Shaykh Kamaal ad-Deen ibn Hazm ad-Dimishqi- said, "Some of the latter-day scholars like as-Subuki, and al-Baarizi, and some earlier Hambalite scholars like ibn 'Aqeel- who followed 'Ali ibn al-Muwaffaq who was a contemporary of al-Junayd-and al-'Abbas Muhammad ibn Ishaaq as-Siraaj were of the view that it is permissible to give the reward for one's recital of the Qur'an to the Prophet (peace be upon him). In Sharh al-Minhaaj, az-Zarkashi said, "Some scholars whom we came across used to prohibit that because it not permissible to have the audacity to give the reward of deeds to the Prophet (peace be upon him) because of his high status.
Az-Zarkashi said, "Likewise, the scholars differed with regards to supplication for the Prophet (peace be upon him) to attain Allah's mercy, even though it encompasses some of the issues involved in sending salutations upon the Prophet. This is because sending salutations to the Prophet (peace be upon him) involves revering him, unlike merely supplicating for the Prophet to attain mercy.
In his commentary, Ibn Qaadi Shuhbah said, "Shaykh Taaj ad-Deen al-Qurawi used to prohibit that, and having respect towards the elders is part of good manners and religiosity, Moreover, the Prophet (peace be upon him) is given the reward for the compulsory and optional actions of the ummah."
In al-Ikhtiyaaraat, ibn Taymiyyah said, "Giving the rewards of deeds to the Prophet (peace be upon him) – which is more general than giving rewards of the recital of the Qur'an and other deeds – is not recommended. Rather, it is an innovation, and that is the correct opinion, which is incontrovertible. He quoted ibn Muflih and stated that in al-Furoo' he said, "It was not the custom of the predecessors to give the rewards of deeds to the deceased Muslims. Rather, they used to supplicate for them, and they were of the opinion that this reward was not to be given to a person who gets the reward which is similar to the doer like the Prophet (peace be upon him), the teacher of goodness to mankind." He said, "The earliest person whom we heard to have done that is 'Ali ibn al-Muwaffaq. He existed earlier than al-Junayd, and he was alive at the time of Imam Ahmad and his contemporaries, and he lived after the death of Imam Ahmad.
Shaykh 'Imaad ad-Deen ibn al-'Attaar , the student of an-Nawawi (may Allah have mercy on him) was asked, "Is it permissible to recite the Qur'an, and give the reward to the Prophet (peace be upon him). He answered, "Reciting the noble Qur'an is one of best acts of worship. However, giving the rewards of the recital to the Prophet (peace be upon him) was not transmitted from any reputable scholar. Rather, that should be prohibited because it involves making the Prophet (peace be upon him) part of something which he did not permit. Moreover, the Prophet (peace be upon him) already has the reward of the ummah because he gets the reward equivalent to that of any Muslim who does any good deed. Furthermore, the Prophet (peace be upon him) ordered us to send salutations upon him, and he encouraged us to do that. He also instructed us to ask Allah to grant him the highest place in Paradise. Therefore, we should limit ourselves to that. Additionally, a person of a lower status cannot give a person of a higher status a gift unless if the latter permits it."
Our compatriot Shaykh Shams ad-Deen as-Sakhaawi, the student of our Shaykh the chief judge ibn Hajar mentioned in al-Manaaqib that the latter was asked about someone who read the Qur'an, and in his supplication, he said, "O Allah, let the reward of what I have recited be an increase in the honor of the Messenger of Allah (peace be upon him). He said, "That was innovated by the latter-day reciters of the Qur'an. I do not know anyone from the predecessors who did that."
In his book an-Naseeha, Shaykh Zayn ad-Deen 'Abd ar-Rahmaan al-Kurdi said, "There was a question about the permissibility of giving the rewards of reciting the Qur'an to the Prophet (peace be upon him). The answer is: we did not see any of the predecessors doing that. We follow them, and that is our guidance."
Shaykh Zayn ad-Deen Khattaab said, "The statements of our earlier and most of the latter-day scholars do not contain anything which prohibits this issue."
Shaykh Najm ad-Deen al-Qaadi ibn 'Ajloon said, "People have been lax in this issue, and they have used expressions which are similar in meaning in expressing it like their statement: "in the book of the Prophet (peace be upon him), or "we present the reward to the Prophet (peace be upon him, " or "an increase in his honor." This may be accompanied by postures which are not consistent with respect to the Prophet peace be upon him). What has driven these people to do this despite the fact that all the good deeds of the ummah are in the account of the Prophet (peace be upon him). Moreover, the Prophet (peace be upon him) said, "Leave what causes you doubt and turn to what does not cause you doubt." Shaykh Najm ad-Deen said,"Giving the rewards of good deeds to the Prophet (peace be upon him) should not be done. A person must do things which are not doubtful like sending salutations to the Prophet (peace be upon him), asking Allah to grant him the highest status in Paradise, and other good deeds which were transmitted in the Sharee'ah. There are many such things, and they suffice such that there is no need to engage in religious innovations or to be involved in controversial issues."
إهداء ثواب العمل الصالح للنبي صلى الله عليه وسلم