The issue of acting as a proxy in acts of worship, and a warning regarding the proxy pilgrimage, and that people trade in it and derive wealth from it.

The Shaykh: Along with reminding you of something else related to the proxy pilgrimage; namely, that the expansion of the proxy pilgrimage has become a type of trade in this era. This expansion has no basis in the Shari'ah. We must know that every act of worship that Allah (Mighty and Majestic) has obligated upon His servants, He intended by it the well-being of their souls and hearts. So if one person performs one of these obligations on behalf of another, that other person— if the expression is correct— does not benefit at all from the work of that person. This is due to many verses, the most famous of which is the saying of our Lord (Blessed and Exalted is He): , and His saying (Mighty and Majestic): ; exactly as is the case with the origin of all these acts of worship, whose origin is faith; because these acts of worship do not benefit their owner at all if they are not accompanied by correct faith. This is known to everyone, as Allah (Mighty and Majestic) said: . So if a person believes, if the son believes and his father remains upon shirk (associating partners with Allah), the faith of his son does not benefit his father at all; because this faith that purified his heart from the filth of shirk and misguidance is specific to him, so his father does not benefit at all from the faith of his son. Likewise, if there is a father and a son, both of whom are Muslim, but one is righteous and the other is wicked, the righteous one prays, for example, and the wicked one does not pray, then if the one who prays— whether he is the son or the father— does not benefit the other one who does not pray from his prayer. And so on and so forth with all acts of worship; and this is a rule: .
The case is exactly the same as it is with material matters that strengthen the human body and sustain life; if there is a father and a son, one of whom eats what sustains his health, body, and strength, and the other does not eat; then the one who eats benefits himself, and the one who does not eat does not benefit at all from the eating of another, whether it is something significant or anything at all. The case is exactly the same with acts of worship and obedience. Therefore, it is authentic from some of the Salaf (the earliest generations), and I think it is 'Abdullah ibn 'Umar ibn al-Khattab (may Allah be pleased with them both), that he said: "No one prays on behalf of another, and no one performs Hajj (the major pilgrimage) on behalf of another..." 'Abdullah ibn 'Umar said: "No one performs Hajj on behalf of another, and no one prays on behalf of another." So, does this proxy pilgrimage have no basis at all? This may appear from our previous words, but we want to narrow the scope of the proxy pilgrimage to the limits of the texts that came with this proxy. But I wanted to remind you of the rule: No one prays on behalf of another, and no one performs Hajj on behalf of another, except what has come in the text. So let us look at what type or what category of people the proxy pilgrimage came for, and that it is prescribed for them?