Alhassanain(p) Network for Heritage and Islamic Thought

23: Giving Sadaqah On Behalf Of Imam (aj)

Giving Sadaqah on behalf of Imam (aj) proves ones love and friendship for him. The correctness of this statement is based on whatever has been recorded concerning the giving of Sadaqah or praying on behalf of believers. As Imam (aj) is the Master of the believers, he is the most deserving. Apart from this, we have many traditions that recommend performing Hajj, Tawaf, Ziarat etc. on behalf of Imam (aj). Further research, however, throws up the evidence that if we sift through the huge collection of hadith we shall find that every kind of worship act on behalf of Imam (aj) is highly rewarding.

As mentioned by Allamah Ali Ibne Tawoos in his book Kashful Muhajja, in which he has reminded his son about the acts that we should perform during the Ghaibat of Imam (as). He finally says,“You must care for his leadership, loyalty and attachment in a way that Allah, Prophet (S) and the forefathers of Imam Mahdi (aj) expect from you. You must give preference of the needs of Imam (as) over your own needs when you are reciting the Namaz-e-Hajat (Prayer of having your need fulfilled). Before giving Sadaqah on behalf of your family members, give Sadaqah on behalf of Imam az-Zaman (aj) and pray for him. In addition to this, give him preference in every good deed. All these things will invite Imam’s (as) attention and favors.” 1

In addition to this, this deed is a type of kindness to the Holy Imam (as) and we shall study the merits of kindness towards the Imam (as) in the coming pages, Insha Allah. That which illustrates that giving Sadaqah for the Imam is an act of kindness to him, is the traditional report of Ali bin Abi Hamza that is quoted in Bihar, Wasail and other books in which he says: I asked Abu Ibrahim [Imam Musa Kazim (as)]: Shall I perform Hajj, pray and pay Sadaqah on behalf of my dead and alive relatives and friends? He replied: Yes, on their behalf give Sadaqah and pray and as a result of your kindness to them and for joining relationships you will become eligible for other rewards.2

I say: Even though the above tradition mentions only relatives and friends, the fact is that acts of kindness with regard to all those who are having some connection with us is a meritorious deed. And in this instance relatives and friends are mentioned only by way of examples. The question is about the legality of performing worship acts on behalf of the dead and alive believers.

Hence the Imam replied with further clarification and said ‘yes’ and then to stress on its recommended nature said: ‘on their behalf pay Sadaqah and pray’. At that moment the Imam wanted to encourage further and said: ‘you will become eligible for other rewards’ and since he wanted to highlight the eligibility for reward he said, ‘as a result of your kindness to them and for joining relationships’.

Thus this statement confirms the legality of this action and shows that it is lawful as well as recommended. Therefore, the respected reader is requested to think deeply on this point. If kindness of one believer makes one eligible for divine rewards, what would be the position of one who gives Sadaqah on behalf of the Imam of the Time (aj)? Yes, he will be rewarded for that and be counted as the best of the Sadaqah-givers since he has performed this worship act on behalf of one who is the best in the whole world.

And without any doubt the more perfect is the connection between him and the Holy Imam (as), the more will be the reward of giving Sadaqah on his behalf. We pray to the Almighty Allah to bestow on us and all the believers love and devotion towards the Holy Imam (as) and opportunity to serve him; and Allah is the Hearer of Dua. That giving Sadaqah on behalf of the Imam is better than giving it on behalf of others can be proved from logic as well as a tradition from Tafseer Imam Hasan Askari (as) which we shall present ahead, Insha Allah.

Note and Guidance

We should know that from the above mentioned traditional report of Abu Hamza it becomes clear that it is allowed to perform worship acts on behalf of believers, whether dead or alive, although the tradition has only spoken of Hajj, Sadaqah and prayer. The narrator only mentioned these three items as examples. This can be proved by the following:

Firstly: It is that when the Imam replied, he only mentioned Sadaqah and prayer and did not make any mention of Hajj, while on the basis of other traditional reports, Hajj on behalf of others is allowed and none of our scholars have doubted this matter. This shows that the Imam considered the three items as examples only.

Secondly: To bring the cause of His Eminence (aj) and think that it is lawful, rather Mustahab that he says:“And there will be other rewards for you due to your good turn to him.” It proves that to represent the believer men and women in ones divine obedience and worship acts is a good turn and a favor to them, therefore the person who does this gets other rewards in addition to the rewards of those worship acts due to the good turn and favor done to them.

As for the obligatory worship acts: It is proved with evidence that a person must perform these himself and obligatory worship acts are not allowed by proxy, except for Hajj and that also in a particular case, which will be explained later.

Also, the above mentioned traditional report even though narrated by Abu Hamza, is weak because he was a Waqifi1.3 However, we have already explained that weak reports can be accepted in matters of recommended deeds. Proving this matter are some traditional reports that are quoted in Kafi,4 Wafi and other books, which say: If a person hears a traditional report about reward of a good deed and performs that act with intention of gaining that reward, will get the same reward even if that tradition is not authentic.

Here, two points become clear: First: All worship acts are acts of goodness Secondly: To perform them by proxy on behalf of the dead and alive, is a recommended act except in cases which are out of this scope. And there is no obstruction except the possibility that it is an innovation but such a thought is rejected, because he does an act in hope of reward with reference to traditional report mentioned that:“One who hears about the reward of the deed…”

And joining with this aim to another it can be proved as it is mentioned: From the above mentioned tradition it is proved that it is allowed, rather recommended to pray recommended prayers on behalf of the living, therefore this order is applicable to all kinds of good actions and worship acts because there does not exist a command contrary to this, as all those who consider it permissible for prayer, also consider it permissible for other worship acts. Thus if anyone considers it lawful only in prayer and denies it in other worship acts; the third statement appears that Ijma composed of by itself.

Shaykh Ansari has mentioned this reason in one of his writings, but it is worth attention because the proof of Ijma that is narrated is worth contemplation as mentioned in its own place. Although, for the purpose of supporting this point it is appropriate.

And also for proving this point we can reply on this argumentation because among the best recommended worship acts are prayer, fasting, Tawaf, Marabata, Ziarat and Qurbani, and it is permissible rather recommended to perform these on behalf of others as the traditional reports prove clearly. Further, this rule also applies to other worship acts.

And in this context also it is possible that a doubt may arise about it, because this inductive reasoning is conjectural and in this way it is not a proof for us. But we can join the motives mentioned in traditional reports about proxy of Hajj and Tawaf etc. as these causes are linked with one who performs them under proxy, and therefore the reward of the doer is two-fold. The same is the conclusion for doing recommended acts by proxy of believers as an absolute act of good turn with relation to him; and the goodness and value of a good turn to believer is not concealed from anyone having a perfect understanding.

In the same way, as regards the correctness of proxy in prayer on behalf of others is proved by the traditional report of Muhammad bin Marwan in Kafi that he said: His Eminence, Imam Sadiq (as) said: What stops a person from among you to perform good deeds on behalf of your parents, whether dead or alive? Perform the ritual prayers on their behalf, pay Sadaqah, do the Hajj and keep fasts. What you do for them will be recompensed to them and you will also get its equal reward. Thus Allah, the Mighty and Sublime, in view of that good deed increases it many times for you.5

The cause of this reasoning is that the statement of the Imam: ‘Perform the ritual prayers on their behalf’, apparently shows the importance of kindness to parents during their lifetime and after their passing away and this is what our scholars have concluded, may Allah have mercy on them. This is what they have claimed that this order applies to the matter in discussion. However Allamah Majlisi, the second, in his book, Miratul Uqool6 has explained it to be kindness to parents after their passing away (pay attention). And it is possible to prove the point under discussion with the help of the following verse of Qur’an:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ

And help one another in goodness and piety. (Qur’an, Surah Maidah 5:2)

Because helping one other, sometimes takes the shape of two persons doing something jointly and sometimes one person does it on behalf of another who gets the benefit. Doing something on behalf of a believer is of the same type as is clear to those who tread the straight path. The conclusion derived from this is that it is recommended to perform recommended worship acts on behalf of dead and alive believer men and women.

Of those who are inclined to this view is Shaykh Ansari (r.a.) who in his treatise on Qadha of Mayyit, after quoting the report of Ali bin Abi Hamza says: Apparently to perform prayer on behalf of another, praying by proxy and not that one performs the prayer and gifts its reward to that person.

Thus this report proves that praying by proxy for a living person is allowed and this also applies to all acts of goodness as the statement is not talking exclusively about prayer, rather in the case of obligatory fasts it becomes necessary as result of vow of a living person and this is mentioned in the report of Abdullah bin Jabla in Faqih, quoting from Ishaq bin Ammar. Rather, the generality of proxy in all obligatory acts except on those regarding whom there is consensus that they are not lawful, can be derived from traditional reports that talk of legality of repaying the debts of Allah. Then can be derived the law of legality of proxy in recommended acts because no one can distinguish between the two whether it be voluntary or proxy. So think on this point.

Also having the same view is the author of Jawahir who in his book, Kitabul Wikala in the explanation of lawfulness of proxy in Tawaf Prayer says: As for instances other than these two recommended deeds and optional fasts: In the book of Masalik it is considered lawful to do it by proxy and it is that a group of our scholars have definitely considered it unlawful to perform worship acts by proxy, which are also included in it, although some of the instances are restricted.

I [author of Jawahir] say: From religious sources we can derive the legality of gifting of reward of all recommended deeds to the living and dead, rather perhaps it can be derived that a recommended act can be performed in a number of ways in proxy of a person that he should get the reward for it, as we indicated in most worship acts, although in acts when we don’t have the proof of legality of proxy its recommended address is not cancelled from the responsible person, rather the recommended nature of that act remains for that person, even though from the aspect of performing it be another person with the intention of proxy which makes the reward related to him. So think upon this.

This shows the absolute value of legality of proxy in deeds as this is taken as the base in Masalik. Even though it may be related to special circumstances, there is doubt in the statement of the author of Masalik, because in worship acts there is nothing but performing those acts with the intention of gaining proximity and the legislator has related its reward to that person. And this does not contradict performing of that act in proxy.

Thus it is taken as a general rule of proxy, whose requirement is its legality to consider the act of another as ones own through permission and proxy of another. And this meaning is applicable to worship etc. so think on this point as it would be beneficial. And it is the result of that same origin that we mentioned before. Along with this we should know that it is allowed when the person is alive and after his death especially in case of monetary worship acts; so think on this. Allah knows best.” End of quotation from the book of Jawahir.

I say: The main aim of the author is clear from his words:“Originality of justification of proxy in all acts, except when it is proved that it is not allowed.” May Allah have mercy on the author. We can refer to it whenever we have a doubt that a particular act allows proxy or not. But the evidence of this origin deserves consideration and that which is well known cannot prove it, and the details of this will be given at an appropriate place.

Among those who apparently consider proxy lawful in recommended prayers is Muhaqqiq Hilli in the book of Sharai as the prohibition of proxy of living persons is only in case of obligatory prayers as he says:“And proxy is valid in all circumstances when one is under control, that Allah wants to make that person directly responsible like, Ghusl or Wudhu with the power even though proxy is allowed in washing parts of the body in times of need and like the Obligatory Prayer, till one is alive…”

Sometimes suspicion arises that there is contradiction between the tradition of Ali bin Abi Hamza and Abdullah bin Jundab. Abdullah bin Jundab says: I wrote this question to His Eminence, Abul Hasan [Imam Musa Kazim (as)]: There is a person who would like to keep a third of all his good deeds and prayers for himself and dedicate the rest to his parents; or can he dedicate all his recommended deeds for them? What is the command if one of them is alive and the other, dead? Imam (as) wrote in reply: As for the dead, it is allowed and as for the alive, nothing is allowed, except good deeds and favor.7

I say: There is no contradiction between these two traditional reports because the query in the letter is concerned with dedication of rewards and not performing the acts by proxy. Thus between this report and traditional reports that prove the legality of gifting of deeds and their rewards - that we mentioned in their place - there is contradiction. And supposing we accept that it implies proxy, it supports the reconciliation of this report and the one quoted previously. It is that which Sayyid Ibne Tawoos (r.a.) has mentioned that Prayer should be considered as obligatory prayer but before that he says: It does not imply recommended prayer, because apparently it is considered lawful to pray the recommended prayer of Ziarat and Hajj etc on behalf of the living.

Notes

1. Kashful Muhajja, Pg. 151-152, Part 150

2. Wasailush Shia, Vol. 5, Pg. 367, Tr. No. 9

3. Waqifi are those who stopped at the Imamate of Imam Musa Kazim (as).

4. Usool Kafi, Vol. 2, Pg. 87

5. Usool Kafi; Muhammad bin Yaqoob Kulaini; Vol. 2, Pg. 159, Chapter of Parents, tr. No. 7

6. Miraat al-Uqool, Vol. 8, Pg. 388

7. Wasailush Shia, Vol. 5, Pg. 368, Tr. No. 16

24: Giving Sadaqah For The Safety Of Imam az-Zaman (aj)

There is no doubt that this is a recommended action; it is a demand for the love of the kinsfolk of the Messenger of Allah (S). Don’t you give Sadaqah on behalf of your family members when you fear for their health and safety? Your Imam is more deserving of this. Besides, a special kind of attachment develops between those who give such a Sadaqah and Imam (aj) himself.

Another thing that indicates the importance of this act is the tradition of the Messenger of Allah (S). Shaykh Sadooq reports that the Holy Prophet (S) said,“The faith of a slave is not complete till he does not consider me above himself and till he does not consider my family above his family, my honor over his honor, myself over his own self.” 1

Previously this tradition was quoted through another channel and its requirement is nicety of expression of love with regard to them (as) in such a way that the believer performs for himself, his family, wives and children, and this is a very big chapter from which many meanings can be derived as is clear to the people of insight. And we shall also indicate to the types of good turns to Imam (as).

Notes

1. Amali, Pg. 201

25-26: Performing Hajj On Behalf Of Imam (aj) Or Sending Someone as a Proxy For Imam (aj)

This is customary among the Shias from the past centuries. Many traditions have clearly stated the recommended nature of these good deeds. Also the traditions that speak of doing good to a believer, also apply in such a case and support this custom. Scholars have recorded numerous traditions that praise the performance of good deeds on behalf of believers. A couple of such traditions are presented below:

1. Ibne Miskan narrates from Imam Sadiq (as) in the book of Al-Kafi that he asked Imam (as): How much reward is earned by a person who performs a Hajj on behalf of someone else? Imam (as) replied,“The reward of ten Hajjs shall be given to the one who performs it on behalf of someone else.” 1

2. Shaykh Sadooq (a.r.) writes in his book, Man La Yahzarul Faqih that Imam Sadiq (as) was asked regarding the person who performs Hajj on behalf of others. Would be earn any rewards? Imam (as) said,“One who performs Hajj on behalf of someone else gets rewarded for 10 Hajjs. (Also), the person (who has performed the Hajj on behalf of someone) his mother, father, sons and daughters, brothers and sisters, paternal uncles and aunts and maternal uncles and aunts, all of them receive salvation. The Mercy of Allah is spread wide and He is kind.” 2

3. In Kafi it is narrated through the author’s own chain of narrators from Abu Baseer that Imam Ja’far Sadiq (as) said: One who performs a Hajj on behalf of his relatives as a good turn to them, his Hajj will be perfect, and one on whose behalf he performed the Hajj will get an equal reward, Allah, the Mighty and Sublime is One Who expands that reward.3

I say: The above two traditional reports and some other traditions that we have not quoted for the sake of brevity, prove that it is recommended to perform Hajj on behalf of other believers whether dead or alive, especially if they are relatives.

Thus proxy Hajj on behalf of our master (aj) is more meritorious and its reward is higher, because the status of His Eminence (aj) is much higher than other believers and his reward is more than all others. Also in support of this is the tradition that says that kindness to the relatives of the Holy Prophet (S) is more important than kindness to anyone else.

For example: There is a tradition that mentions the excellence of taking other believers as partners in recommended Hajj. That which proves it is are traditions that talk of doing it absolutely on behalf of all believers. After that it is derived from traditional reports that doing Hajj of proxy on behalf of the Imam of the believers is more deserving.

1. There is a traditional report of Muhammad bin Hasan that is mentioned in Kafi and other books that His Eminence, Imam Musa Kazim (as) said: Imam Ja’far Sadiq (as) said: If you make a thousand persons as partners in your Hajj, each will get reward of a complete Hajj without there being any decrease in your reward.4

2. In the same book, through the author’s own chain of narrators it is narrated from Muhammad bin Ismail that he said: I asked His Eminence, Imam Musa Kazim (as): How many persons can I include as partners in my Hajj? He replied: As many as you like.5

3. It is narrated from Muawiyah bin Ammar that he asked Imam Ja’far Sadiq (as): Can I make my parents partners in my Hajj? He replied: Yes, indeed Allah, the Mighty and Sublime will make it a Hajj for you and a Hajj for each of them and as it would be a good turn on your part towards them, you will also get reward for that. I asked: Can I perform Tawaf for a man and a woman who reside in Kufa? He replied: Yes, when you begin the Tawaf, recite as follows: O Allah, accept it from so and so, as I am doing Tawaf on his/her behalf.6

I say: The last hadith clearly shows that taking a partner in a an act means to take him or her right from the beginning and does not mean that after doing the thing for yourself, you make him or her share in the reward. Pay attention to this point.

For example: There is a tradition which proves sending of proxy for Imams (as) to Mecca so that he may perform the Hajj on behalf of the Holy Imam (as) and to compensate that person for this. As it is allowed for the living Imam it must also be permitted for others as there is nothing which shows that it can only be for the living Imam.7

In Wasail, it is narrated from Tahdhib of Shaykh Tusi through the author’s own chain of narrators from Muhammad bin Isa Yaqteeni that he said: Imam Ali Reza (as) sent through Yunus bin Abdur Rahman some clothes, servants and money to perform Hajj and ordered me to perform the Hajj on behalf of the His Eminence. Thus a hundred dinars were divided into three parts between us…

For example: In Kafi it is narrated through the author’s own chain of narrators from Musa bin Qasim Bajli that he said: I asked Imam Muhammad Baqir (as): My master, I hope to keep the fasts of Ramadan in Medina. He replied: Insha Allah, you will get those fasts. I said: And I hope to set out on the 10th of Shawwal for Hajj and may the Almighty Allah bless me with Ziarat of the Messenger of Allah (S) and his family and to see you once more. Sometimes it so happens that I perform Hajj on behalf of your father, and sometimes on behalf of my father, and sometimes on behalf of one of my brothers and at times on my own behalf. Thus how should I perform it? He replied: Perform the Hajj Tamatto. I asked: I am living in Mecca since the last ten years. He said: Perform the Hajj Tamatto.8

I say: This tradition can be testified from two aspects:

One: The words of the narrator, that: ‘Sometimes it so happens that I perform Hajj on behalf of your father’ and Imam’s silent approval to its shows that there is no difference between Hajj on behalf of the late Imam and on behalf of the living.

Two: It is that the silent approval of Imam to the following words of the narrator: ‘and sometimes on behalf of one of my brothers’ shows its goodness. If Hajj is performed on behalf of the Imam of the Time (as) it would be more perfect and more preferable.

For example: Qutub Rawandi has mentioned in Al Kharaij wal Jarah: Abu Muhammad Da-alji who was a good co-religionist of us, was a traditionist and he had two sons. One was named Abul Hasan and he was a righteous man who had lawful profession and washed the dead bodies. The other son indulged in unlawful professions. A sum of money was sent to Abu Muhammad to perform Hajj on behalf of the Imam of the Time (aj) and this custom was prevalent among the Shias.

So, Abu Muhammad gave some of this money to his errant son, and then he went to perform the Hajj. When he returned from there he reported the following incident: I was standing in Arafat when I saw an elegant young man of wheaten complexion standing besides me and busy in supplication and worship.

When people departed from Arafat, he turned to me and said: O Shaykh, are you not ashamed? I said: My master, for what? He replied: From the money someone sent to do Hajj on my behalf you gave an amount to a person who is a transgressor and drinks wine? Very soon you will lose this eye. And he pointed to one of my eyes. From that day I am living in dread. Abu Abdullah Muhammad bin Muhammad Noman, Shaykh Mufeed also heard of this. The narrator says: Not even forty days passed after his return that from the same eye which was pointed to, pus came out and it became blind.9

I say: It is appropriate to study this tradition from the beginning to the end as it contains numerous benefits and important matters.

1. His Eminence (aj) informs about a matter of the unseen.

2. To accord importance and respect to funds associated with Imam (as) and that they must not be given to anyone except the righteous because in that incident Abu Muhammad gave only a part of that money to his erring son and not the whole of it as some people think.

3. Swiftness of punishment for a believer who does something that is inappropriate. And this is a blessing on him from the Almighty Allah.

4. Implied approval of the Imam for Hajj on behalf of himself or paying someone to do Hajj on the Imam’s behalf as is clear from the above.

Among the matters that more or less show that it is recommended to do Hajj by proxy of Imam are traditions that emphasize performing Tawaf on behalf of the Holy Imam (as).

Notes

1. Furu Kafi, Vol. 4, Pg. 312, Chapter of Hajj by Proxy, Tr. No. 2

2. Man Laa Yahzarul Faqih, Vol. 2, Pg. 222-223, Tr. No. 9

3. Furu Kafi, Vol. 4, Pg. 316

4. Furu Kafi, Vol. 4, Pg. 317

5. Furu Kafi, Vol. 4, Pg. 317

6. Furu Kafi, Vol. 4, Pg. 317

7. Wasailush Shia, Vol. 8, Pg. 147, Chapter 34; At-Tahdhib, Vol. 8, Pg. 40, Chapter 3, Tr. No. 40

8. Furu Kafi, Vol. 4, Pg. 314

9. Al-Kharaij wal Jarah, Qutub Rawandi, Pg. 73

27-28: To Perform Tawaf (Circumambulation) On Behalf Of Imam (aj) Or To Send Someone For Performing Tawaf On His Behalf

When we have proved that Tawaf on behalf of Imam (aj) is Mustahab (recommended) then it is understood that sending someone in lieu of Imam (aj) would also be Mustahab. Because this is a result of friendship and gratefulness. Therefore its merit and goodness is proved by reason. To send a person for Hajj as a proxy on behalf of Imam (aj) is naturally more rewarding than sending a person to perform a Tawaf.

However, there are some particular actions that are specially recommended (Mustahab) on behalf of the Living Imam (as). The same are mentioned in the book of Al-Kafi in a tradition of Imam Taqi (as) reported by Musa bin al-Qasim. The narrator says that he asked Imam (aj),“I wanted to perform Tawaf on behalf of you and your forefathers (as) but people said that Tawaf was not permitted on behalf of the successors (awsiya)?”

Imam (aj),“Rather, you must do as many tawafs as possible.” The narrator says that after a period of three years, again he came to Imam (aj) and said,“I had previously obtained permission from you to perform Tawaf on behalf of you and your father. After this I performed as many tawafs as Allah willed for me on behalf of you and your respected father. After this I had an idea!” “What was it?” asked Imam (as).“One day I performed Tawaf on behalf of the Messenger of Allah (S).” Imam (as) recited Salawat on the Holy Prophet (S) thrice. The narrator continued,“On the second day I performed Tawaf in lieu of Amirul Momineen (as), then for Imam Hasan al-Mujtaba (as), Imam Husain (as), Imam Sajjad (as), Imam Baqir (as), Imam Sadiq (as), on the eight day I performed it on behalf of your grandfather Imam Musa al-Kazim (as). On the ninth day for your respected father Imam Reza (as) and on the tenth day I had the fortune of performing Tawaf for your respected self. (as). I worship Allah through the Wilayat of these personalities.” Imam (as) said,“By Allah! You are worshipping Allah through a religion (din) other than which Allah will not except any din.” The narrator said,“Often I have performed Tawaf on behalf of your respected grandmother, Fatima Zahra (s.a.) and sometimes I didn’t.” Imam (as) said,“Do more Tawaf! If Allah wills it will be the best action performed by you.” 1

Among the things that prove that it is recommended to do Tawaf on behalf of general believers is a tradition that is mentioned in Kafi through the author’s own chain of narrators from Abu Baseer from His Eminence, Imam Ja’far Sadiq (as) that he said: One who does a good turn to the father or a relative and performs Tawaf on behalf of them, will get the full reward for it and one for whom he has performed the proxy will also get the same reward. And since the person has accorded importance to the relationship of that person, in addition to the reward of the Tawaf he will get extra rewards.2

Notes

1. Furu Kafi, Vol. 4, Pg. 314

2. Furu Kafi, Vol. 4, Pg. 314

29: Ziarat Of The Holy Prophet And Imams (aj) On Behalf Of Imam (aj)

This action towards Imam (aj) which is the best action of people proves that proxy Ziarat is Mustahab, and other factors also prove it.

1. For example the proof that giving Sadaqah on his behalf is Mustahab.

2. The reason for the Istehab of proxy Hajj and Tawaf also proves that proxy Ziarat is Mustahab.

3. Tradition that recommends the Ziarat on behalf of Momineen.

In the same way it is narrated from Ali bin Ibrahim Hadhrami from his father from His Eminence, Imam Musa Kazim (as) that he said in a traditional report: Thus when you approach the tomb of the Holy Prophet (S) you must do that which is necessary for you. Perform two rakats of prayer; then recite at the head of the Holy Prophet (S): Peace be on you, O Prophet of Allah from my father and mother and wife and children and all my relatives and on behalf of all the townsmen, free and enslaved, and white and black. Thus if you like you can say to anyone: I have saluted the Messenger of Allah (S) on your behalf, and you will be right in saying so.1

4. The prevalence of this practice among the scholars and common people of the Shias is to such an extent that scholars have written in detail about the reward of all this in their books of Ziarat etc. And there is no difference whether it is for Imams (as) or other believers.

5. Traditions that mention that it is recommended to do proxy Hajj and Tawaf also apply to proxy Ziarat. Since it is mentioned that if we do Ziarat on behalf of other Shias it is a meritorious deed, it also implies that we can do Ziarat of the Holy Imam (aj) on behalf of the Imam (aj) and it will be more meritorious of all as is very much clear to all.

6. The traditions of Allamah Majlisi in Biharul Anwar also proves our point: Imam Hasan al-Askari (as) sent a Zaer (visitor) for the Ziarat of Imam Husain (as) and said: One of the places where Allah likes supplication and where He accepts supplication is the Haa-e-re-Husain.2

I say: When it has been proved that it is recommended to perform Ziarat of some tombs on behalf of the Imams (as) it also implies that it is allowed and preferable for other places of visitation also, because, without any doubt there is no difference between different places of visitation.

Note: You should know that among those who have clarified and explained that it is recommended to perform Ziarat of tombs of the Holy Prophet (S) and the Holy Imams (as) by proxy for the Masoomeen and Momineen, is Muhaddith Amili who has devoted a chapter in Wasailush Shia: Chapter of recommendation of Ziarat on behalf of Momineen and Masoomeen.3 Then he has mentioned the traditional report of Dawood Surmi that he said to His Eminence, Imam Hasan Askari (as): I performed the Ziarat of your father and dedicated it to you. He replied: For that you shall get a great reward from the Almighty Allah and we are thankful to you.

I say: In this tradition there is no proof of the matter under discussion because apparently it is dedication of the reward of Ziarat and not doing it by proxy. And if we suppose that we can deny this meaning there is minimum possibility in it, and in case we take the opposite meaning, the possibility goes away.

Notes

1. Furu Kafi, Vol. 4, Pg. 314

2. Biharul Anwar; Vol. 102, Pg. 257

3. Wasailush Shia, Vol. 10, Pg. 464, Chapter 103, Tr. No. 1

30: To Send A Pilgrim For Ziarat On Behalf Of Imam (aj)

It is Mustahab (recommended) to send a pilgrim on behalf of Imam az-Zaman (aj). It is a highly rewarding act because it helps in goodness and piety and it is a gesture of love for the kinsfolk of the Prophet (S). It is a goodwill gesture to Imam (aj). All the arguments that prove the recommended nature of sending proxy for Hajj and Tawaf are applicable for this also.