Ayatullah Sayyid Muhammad Taqi Musawi Isfahani Duties of People towards the Imam (a) Extracted from Mikyal al-Makarim fee fawaaid ad-duaa LIL qaaim Criterion of Nobilities on the benefits of praying for al-Qaim

27-28: To perform Tawaf (circumambulation) on behalf of Imam (a) or to send someone for performing Tawaf on his behalf

When we have proved that Tawaf on behalf of Imam (a) is Mustahab (recommended) then it is understood that sending someone in lieu of Imam (a) 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 (a) 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 (a). The same are mentioned in the book of Al-Kafi in a tradition of Imam Taqi

(a) reported by Musa bin al-Qasim. The narrator says that he asked Imam (a), “I wanted to perform

Tawaf on behalf of you and your forefathers (a) but people said that Tawaf was not permitted on behalf of the successors (awsiya)?” Imam (a), “Rather, you must do as many tawafs as possible.” The narrator says that after a period of three years, again he came to Imam (a) 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 (a). “One day I performed Tawaf on behalf of the Messenger of Allah (s).” Imam (a) recited Salawat on the Holy Prophet (s) thrice. The narrator continued, “On the second day I performed Tawaf in lieu of Amirul Momineen (a), then for Imam Hasan al-Mujtaba (a), Imam Husain (a), Imam Sajjad (a), Imam Baqir (a), Imam Sadiq (a), on the eight day I performed it on behalf of your grandfather Imam Musa al-Kazim (a). On the ninth day for your respected father Imam Reza (a) and on the tenth day I had the fortune of performing Tawaf for your respected self. (a). I worship Allah through the Wilayat of these personalities.” Imam (a) 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 (a) said, “Do more Tawaf! If Allah wills it will be the best action performed by you.”²³⁹
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 (a) 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.²⁴⁰

1. 
   Furu Kafi, Vol. 4, Pg. 314
   
2. 
   Furu Kafi, Vol. 4, Pg. 314
   

1. 29: Ziarat of the Holy Prophet and Imams (a) on behalf of Imam (a)

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

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

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

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   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 (a) 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.²⁴¹

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   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 (a) or other believers.
   

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   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 (a) on behalf of the Imam (a) and it will be more meritorious of all as is very much clear to all.
   

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   The traditions of Allamah Majlisi in Biharul Anwar also proves our point: Imam Hasan al-Askari
   

(a) sent a Zaer (visitor) for the Ziarat of Imam Husain (a) and said: One of the places where Allah likes supplication and where He accepts supplication is the Haa-e-re-Husain.²⁴²
I say: When it has been proved that it is recommended to perform Ziarat of some tombs on behalf of the Imams (a) 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 (a) 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.²⁴³ Then he has mentioned the traditional report of Dawood Surmi that he said to His Eminence, Imam Hasan

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
   

Askari (a): 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.

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