Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

- Seeking Knowledge Until Death –

From a lecture by Shaykh Salih aalish-Shaykh

Imâm Ahmad had two sons, ‘Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, ‘O Abâ ‘Abdillâh! You are the Imâm of the Muslims!’ "

This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!

Imâm Ahmad replied with a statement that nullified this man’s whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."

What did he mean? He meant, "I will be busy with knowledge until I die."

Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."

When the time of his death came near, he said to those around him:

"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad’s first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.

Al-’Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.

In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society’s problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."

He must stay with his book until he dies – reading, learning, memorizing, reviewing, teaching, until his end.

What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.

If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.

Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Source : http://www.ibad-ur-rahman.org/

Related Links:

• Do You Really Want Paradise – Jawad Ahmed
• The Advice of ‘Alee (radiallaahu ‘anhu) – Al-Istiqaamah Magazine, Issue No.6
• The Two Essentials – Shaykh Mashur ibn Hasan , Al-Istiqaamah Magazine, Issue No.2

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

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AbdurRahman Meda ( Salam Group and AbdurRahman.org admin)

Tafseer Ibn Kathir

(261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.)

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times.

Allah said, <<The parable of those who spend their wealth in the way of Allah…>>

Sa`id bin Jubayr commented, "Meaning spending in Allah’s obedience".
Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth".

The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows’ the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land.

The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, (On the Day of Resurrection, you will have seven hundred camels with their bridles.)

Muslim and An-Nasa’i also recorded this Hadith, and Muslim’s narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.’ The Messenger said, (You will earn seven hundred camels as reward for it on the Day of Resurrection. )

Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.” The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.

Allah’s statement, <<Allah gives manifold increase to whom He wills >> is according to the person’s sincerity in his deeds.

<< And Allah is All-Sufficient for His creatures’ needs, All-Knower >> meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.

Related Links :

• Charity
• Excellence of Generosity and Spending in a Good cause with Reliance on Allah – from Riyad ul Saliheen
• Prohibition of Miserliness – from Imam Nawawi’s Riyad ul Saliheen

Source : Tafseer Ibn Kathir

(260. And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.” He (Allah) said: "Do you not believe” He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.” He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.”)

The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead

The scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod, (My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said,

("My Lord! Show me how You give life to the dead.” He (Allah) said: "Do you not believe” He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.”)

Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead.” Allah said, "Don’t you believe” Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.”)

The Prophet’s statement in the Hadith means, "We are more liable to seek certainty.”

The Answer to Al-Khalil’s Request:

Allah said,

(He said: "Take four birds, then cause them to incline towards you.”)

Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur’an did not mention it. Allah’s statement,
(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi.

Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim’s hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah’s leave and power. ”

This is why Allah said,
(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees.

`Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said,

(but to be stronger in Faith), "To me, there is no Ayah in the Qur’an that brings more hope than this Ayah.” Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur’an carries more hope for you” Ibn `Amr said,

(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) (39:53).

Ibn `Abbas said, "But I say that it is Allah’s statement,

(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.” He (Allah) said: "Do you not believe” He (Ibrahim) said: "Yes (I believe)…)

Allah accepted Ibrahim’s affirmation when he merely said, `Yes.’ This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires.” Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it.”

Related Links :

• Al-Qiyamah : The Day of Judgement : The Day of Resurrection
• Belief in Qiyamah – Our creed – from Muslims Belief – by Shaykh Muhammad Saleh Al Uthaymeen
• The Story of the Dead People – Tafseer Ibn Kathir
• Must watch !!

Source :Tafseer Ibn Kathir – Suratul Baqarah

( Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, “Die”. And then He restored them to life. Truly, Allah is full of bounty to mankind, but most men thank not.) [Surah Baqarah Verse243]

Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq).

In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented,

(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, “We should go to a land

that is free of death!” When they reached a certain area, Allah said to them:

(“Die.”) and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated:

(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death)

Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, “O rotted bones, Allah commands you to come together.” The bones of every body were brought together. Allah then commanded him to say, “O bones, Allah commands you to be covered with flesh, nerves and skin.” That also happened while Hizqil was watching. Allah then commanded him to say, “O souls, Allah commands you to return, each to the body that it used to inhabit.” They all came back to life, looked around and proclaimed, “All praise is due to You (O Allah!) and there is no deity worthy of worship except You.” Allah brought them back to life after they had perished long ago.

We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection.
This is why Allah said:
(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences.

Yet, (but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs.

The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.

There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, “I have knowledge regarding this matter. I heard Allah’s Messenger (Peace be upon him) say:

(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.)

`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn.

Question: What is the Masjid, (mosque) linguistically and religiously?

Answer:

Linguistically, the masjid is the place of prostration.

Religiously, it is everything that is built for the Muslims to offer the five prayers in congregation.
It is also used to refer to that which is more general that this. Thus, it also includes that place that a person uses in his house(or has allocated) to offer the voluntary prayers in, or he uses it to perform the obligatory prayers when he is unable to offer them in the masjid where the people have established congregational prayer. From this is that which Al-Bukhari and others recorded from Jabir, may Allah be pleased with him, who said that the messenger of Allah sallahu alayhi was sallam said:

"I was given five (things) that no one was given before me. I was aided with Ar-Ru’b (fright cast into the hearts of enemies) for a month’s distance (of travel), and the earth was made a Masjid (place of prayer) for me and a means of purification. So any man from my nation (the Muslims) whom the (time for) prayer catches, then let him offer the prayer…."

(Al-Bukhari no. 33 and Muslim no.521)

Permanent Committee for Research and Verdicts
Fatawa Islamiyah vol.3 p.19 DARUSSALAM

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=884

Related Link: Salaat in Congregation & Masjid

What is better for a woman, to come out to the Eid prayer or to stay at home?

Shaykh Ibn ‘Uthaymeen was asked: what is better for a woman, to come out to the Eid prayer or to stay at home?

He replied:

It is better for them to go out to Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) enjoined that the women go out to the Eid prayer, even the adolescent girls and virgins – i.e., women who do not ordinarily go out. He commanded them to go out, and he told the menstruating women to go out but to keep away from the prayer-place. So menstruating women should go out with other women for Eid, but they should not enter the place where the Eid prayer is offered, because the Eid prayer-place is a mosque and it is not permissible for a menstruating woman to stay there, but it is permissible for her to pass through or to take something she needs from it, without staying there. Based on this we say: women are commanded to go out to the Eid prayer and join the men in this prayer, because of the goodness, dhikr and du’aa’ they may experience there.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/210.

He also said:

But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.

What some women do of wearing adornment, makeup and perfume is because of their ignorance and negligence on the part of their guardians. This does not cancel out the general shar’i ruling, which is that women are commanded to go out to the Eid prayer.

Source : AbdurRahman.org » Sitemap » ramadhan » fatwa »

How is the Takbeer to be made for the Two Eeds and the Days of Tashreeq?

Question:

What has been authenticated from how the takbeer should be done during Eed and the days of Tashreeq, and is this specific for after the prayer.

Answer:

One can say:
Allahu Akbar Kabeera, wal-hamdulillaahi katheera, wa Subhaanallaahi bukratan wa aseela .

(Allaah is the Greatest, and an abundance of praise is due to Him, and glory and praise be to him morning and evening) .
We have passed by this in Saheeh al-Bukhaaree, this is authentic.

What is left now is if one says Allaahu Akbar, Allaahu Akbar, and he doesn’t add to that, then he is correct (as well), because Allaah, may His name be sanctified said:

<< And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made them for you as among the Symbols of Allaah, Wherein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful. (36) It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings (O Muhammad) to the Muhsineen(doers of good). (37) Allaah is the Most Great) for having guided you so that you may be grateful to Him.>> Soorah (22) ayah (185)

So that you may magnify Allaah (saying Takbeer) Allaah mentioned the takbeer, and he said similar to this also
<<and so that you magnify Allaah [i.e. to say Takbeer (Allaahu-Akbar; Allaah is the Most Great) for having guided you so that you may be grateful to Him>>. Soorah (2) Ayah(185)

Shaykh Yahyah Al-Hajooree
http://www.sh-yahia.net/show_books_37.html

The wording of the takbeer and the tahmeed for the Eid

Question: What is the wording of the takbeer and the tahmeed?

Response: That one says:

Allaahu Akbar Allaahu Akbar laa ilaaha ill-Allaah, wallaahu Akbar Allaahu Akbar wa lillaahil-Hamd

or one says:

Allaahu Akbar Allaahu Akbar Allaahu Akbar laa ilaaha ill-Allaah, Allaahu Akbar Allaahu Akbar Allaahu Akbar wa lillaahil-Hamd

Shaykh Ibn al-Uthaymeen
Fataawa Ramadhaan – Volume 2, Page 948, Fatwa No.936;
Fiqh al-Ibaadaat libni ‘Uthaymeen – Page 216

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Fasting on the day of Arafah is an expiation for two years. :

The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins (Minor) of the past year and the coming year.” [Muslim (no. 1162)]

Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [Muslim (no. 1348)]

[ Source: The Month of Dhul-Hijjah - Al-Istiqaamah Magazine, Issue No.6 ]

Allah frees slaves from the fire on Arafat more than any other day

Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [Jaami’ut-Tirmidhee (3/377)]

[ Source: The Month of Dhul-Hijjah - Al-Istiqaamah Magazine, Issue No.6 ]

Forgiveness of the Sins even if they are like the foam on the Sea

As for you staying till the evening in Arafah, then Allaah descends to the sky of the Duniya and He boasts about you to the Angels, and says: ‘My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them. So go forth My slaves! Having forgiveness and for what or who you have interceded for.’

[Reported by
at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani
graded it Hassan. Taken from ‘Saheeh al-Targheeb wa Tarheeb’. Volume 2,
Page 9-10, hadeeth no. 1112]

[Source : Ahadith regarding the benefits and blessings of Hajj - Translated by Abbas Abu Yahya

Taken from 'Saheeh al-Targheeb wa Tarheeb' By the Shaykh Muhammad Nasr ud-Deen al-Albaani]

 

It is the day on which the religion was perfected and Allaah’s Favour was completed.

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”

Allaah expresses His pride to His angels

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’”

Narrated by Ahmad and classed as saheeh by al-Albaani.

Allah Swears by these 10 Days , odd and even

Allah swears by these days.
1. By the dawn;
2. By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah),
3. And by the even and the odd . [ Fajr 1-3 ]

The Prophet (peace and blessings be upon him) said, ‘ The ten are the ten days of Dhul- Hijjah and the odd is the Day of Arafah and the even is the Eid [ Ahmed 3/ 327 and Bazzar 2286] Ibn Rajab graded the isnad of this hadeeth as being Hasan.

[Source: Taken from Laýtaif al Maýrif and Tafseer ibn Katheer ,
Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle ]

The standing on ‘Arafaat is the hajj.

The standing on ‘Arafaat is the hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allaah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you gain on this day.

[Source : Hajj and Tawheed by Dr. Saleh as-Saleh]

By the Noble Shaykh Muhammad ibn Saalih al-`Uthaymeen
source : AlBaseerah.org Specail Eid al Adha Newsletter

Question:

Is it recommended to make the Udhiyyah (sacrifice) on behalf of the dead, as is the case with the living,even if they (the dead) did not order with it (the sacrifice), or is it a special worship limited to the living only, with the exception of the deceased who have ordered us with it?

Answer:

What we see is the Udhiyyah is legislated for the living only because this is what is reported from the
Messenger (Peace be upon him). It is for the living only, with the exception of the dead if they entrusted someone to do it for them. Then it should be done on their behalf because the dead person has ordered with it from his own wealth,

and his wealth is his to spend as he wishes as long as it is not in disobedience to Allah. So do as he ordered.

As for the living, then he sacrifices on his behalf, but there is no objection if he sacrifices and says “this is on behalf of my household” and he intends with that statement the living and the dead, as is apparent from the actions of the Messenger (Peace be upon him) when he used to say “this is on behalf Muhammad, the family of Muhammad and the Ummah of Muhammad,” the apparent meaning is that it includes the living and the dead.

As for sacrificing only on behalf of the dead, then this has not been related on the Prophet (Peace be upon him). Indeed the daughters of the Prophet (Peace be upon him) died -three of his daughters died during his lifetime and he did not sacrifice on their behalf; his wife Khadijah died and she was from the most beloved of his wives yet he did not sacrifice on her behalf, and his uncle Hamzah (radhi Allaahu Anhu) was martyred, and he did not sacrifice on his behalf.

If this was among the legislated matters, then the Messenger (Peace be upon him) would have legalized it for his Ummah either by his statement, action, or approval. As none of that happened, it is known that it is not legislated.

However, we do not say it is forbidden, or it is an innovation, or it is not allowed, because it is similar to a charity as some of the scholars have compared it with sadaqah (charity) on behalf of the dead, and sadaqah on behalf of the dead has been confirmed by the Sunnah.