Is the 'Id sacrifice recommended on behalf of the deceased?

Question : Then a second inquiry: Is its recommendation for the living or for the dead?

Answer : The answer is for the living; it is not recommended for the dead. The sacrifice on behalf of the dead is from the category of what is permissible, not from the category of what is prescribed. Rather, the sacrifice is for the living. The Prophet (peace and blessings be upon him) did not sacrifice on behalf of any of the deceased. His wife Khadijah died, and she was among the most beloved people to him. His daughters died, except for Fatimah. His children died. His uncle Hamzah died, and he was among the most intense in his love for him. Many of his Companions whom he loved died. He did not sacrifice for any one of them; he did not sacrifice for any single one. And Allah the Exalted said: .
Also, it is a ritual observance, and a ritual observance pertains to the living and the dead. That is, from where is the charity? Therefore, a person sacrifices, eats, gives in charity, and preserves it. No? If we were asked, which is more worthy: that I give a million riyals in charity, or that I slaughter a sacrifice for five hundred riyals? We would say the best is that you slaughter a sacrifice for five hundred riyals. Unless there is a need for the Muslims that outweighs the charity over the sacrifice. And the sacrifice is better than charity with its price, many times over. Is that clear? So it is a ritual observance, and it is not from the category of charities by which the benefit of the deceased is preferred. So it is prescribed for whom?
For the living, and it is not prescribed for the dead. But if a person does it for a dead person, we do not say that it is forbidden, as some scholars have said. Nor do we say that it does not reach him, that its reward does not reach him. Nor do we say that it is an innovation that you must stop doing. We do not say it is from the matters permissible for the dead, not prescribed. And there is a difference between our saying that it is from the permissible, not the prescribed. So we say: whoever does it, there is no harm, by analogy to the charity for which the text has been established. Yes.
And whoever does not do it on behalf of the dead has done well, because there is no good for us in something that our righteous predecessors did not do. , but it seems that this is compensated for by the fact that if a man sacrifices a sheep on behalf of himself and his family, it includes both the living and the dead. So if he sacrifices and intends it for all of them, we hope that it is as it should be, meaning prescribed. Because the Prophet (peace and blessings be upon him) sacrificed one sheep on behalf of himself and his family. And among his family were some who had died. Likewise, if he sacrifices on behalf of his community with a sheep, and it is known that among his community were some who had died when the Messenger of Allah (peace and blessings be upon him) sacrificed, and the wording does not exclude them, the wording of generality. So if he sacrifices on behalf of all of them, on behalf of his family, there is no harm. And we say this is from the matters that are prescribed, and it is comprehensive for all of them.