Secondly...

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.