al-Raghaib

It is reported that the prayer of al-Raghaib, prayed on the first Thursday of the month of Rajab will appear in the shape of an adorable, handsome person and accompany the dead person in his lonely grave. Further, these very actions will have weight on the Day of Judgment for them to be weighted on the Scale, and we’ll have to bear that weight on our necks on that Day. Allah remarks:

We have caused every man’s destiny to cling to his neck; and we will bring forth unto him on the Day of Resurrection a book which he will find wide open.

(It will be said to him:) Read your (own) record. Sufficient is thy soul this day to make out an account against yourself.

(al-Qur’an – Chapter 17, Verse 13-14)

The Magnificence of Fatema Zahra (a.s.)

To speak about Hazrat Fatema Zahra (Allah’s Salutation be on her, and her parents, and her husband, and on her progeny) is beyond our ability. Janabe Fatema (a.s.) is called Fatema because nobody can fathom her position. The only way to understand her august position is from the sayings of the Holy Infallibles (a.s.). A point to be noted here is that Holy Imams (a.s.) spoke to the people according to their level of intellect. Thus, our discussions in following paragraphs are only the glimpses of the esteem position of Janabe Zahra (s.a.).


The following are some of the quotations from the books of Ahle Sunnah describing the virtues and position of Janabe Zahra (s.a.).

1)      Cause of creation of the Universe:
Numerous narrators of Ahle Sunnah, such as Shaikul Islam Hamuveni quotes in his book “Faradalus Semta’een, Book-1, page 36, from Ibne Abbas, who quotes from Holy Prophet (s.a.w.a.) that “When Allah created Hazrat Adam (a.s.) and Angels prostrated before him, then Hazrat Adam (a.s.) petitioned to Allah asking him whether He has created any one, who is more dear to him. Allah replied, Yes. If they were not there, I would not have created you. Then Hazrat Adam (a.s.) expressed his desire to see them. At that time, Allah ordered the Angels to set aside the curtain. Then Hazrat Adam (a.s.) saw five shadows in front of the Throne of Allah. He (Adam) then asked “O’ Allah! Who are they? Then Allah said that ‘This is Prophet Mohammad (s.a.w.a.), this is a his cousin brother and successor, Ameerul Momeneen Ali (a.s.), and this is Fatema (s.a.) the beloved daughter of My Messenger, and these are the sons of Ali and the Prophet, Hasan and Husain. Listen O’ Adam, they are among your sons.

Khwarazmi has quoted in his book “Manaqib, that ”Abu Hurrira, has invited attention especially to this sentence “If they would not have been there” you would not have been created. After this, Allah had said, if they would not have been there, even ‘Arsh’ and ‘Kursi’, Sky and Earth, Angels, Jinns and human beings too would not have been created. And for this reason Hazrat Fatema Zahra (s.a.) is the cause of Creation.

2)      Love of Fatema, Condition of Prophethood:
Allah, All Praise and Honor Be to Him, has presented the mastership of Ali, Fatema and their infallible progeny before the creation. Those who took precedence in accepting them, they have been made Prophets. And those who have accepted them after the Prophets, Allah has considered them Shiah. And Allah will gather all of them in the Paradise. Many traditions in this behalf are there in the Book tilted as Basa’eru-Darjaat.

3)      Grand Lady of this World and the Hereafter:
Ibn Mughazali Shafaiee, in his book “Manaqib”, page 399, has quoted this tradition from Holy Prophet (s.a.w.a.) that the Prophet (s.a.w.a.) had said “By the Almighty, who had made me a Prophet, that you O’ (Fatema (a.s.)) are the Leader of all Women in the both the worlds i.e. in this world, and the hereafter”. Many more traditions of this kind have been mentioned by Allama Shahabuddin Alusi in “Tafseerul Ma’ani”, Book 3, page 155. Shafaiee has quoted in ”Sira’ee Halbie” Book 2, page 6, and many narrators of Ahle Sunnah thereafter, have also quoted many similar traditions to this effect. The names of few of them are: Suyuti, Muqrezi, Manavi, Ibn Abi Al Hadeed Moatazali, Ahmed Zaini Vehlaan, Shafaiee Mufti Misri.

4)      Affection and regard for Fatema will serve at 100 places:
Allama Hamuveni, in his valuable book “Faradaius Simta’een”, Book 2, page 67 has stated a tradition from the Great Messenger (s.a.w.a.) that he said to Salmaan that “He who befriends Fatema (a.s.), he would be with me in the Paradise and he who bores enmity towards Fatema, would go to Hell. O! Salmaan Love of Fatema would serve or would come to rescue at 100 places. Out of these, the few that are least difficult are: Death, Grave, Scales, Day of Rising, Bridge of Seraat and Accountability. He with whom my daughter would be pleased, I will also be pleased with him, and with whom, I am pleased, Allah will also be pleased with him. And he, with whom Fatema would be angry, I will be angry with him, and when I will be angry, Allah will also be angry. Most deplorable is he who tyrannizes Fatema (a.s.) or her husband Ameerul Momeneen or any of her sons or any Shiah.” Is not this tradition enough for opening the eyes of the hearts

5)      Way to earn the distinction to be with Holy Prophet (s.a.w.a.) in Paradise:
Allama Ibn Mughazali, in “Manaqib”, page – 37 states from Nasr Bin Ali and he on the authority of Imam Musa Kazim (a.s.), and he on the authority of his forefathers, and they, on the authority of Ameerul Momeneen (a.s.), quotes that the Prophet (s.a.w.a.) holding the hands of Hasan and Husain (a.s.) had said, “He, who befriends these two, their father and their mother, he would be in the same class as mine in the Paradise.”
Khatib Baghdadi had stated that when Nasr Bin Ali, stated this tradition, Mutawakkil ordered a punishment of two lashes. When the agents of Mutawakkil were beating him, Jafar Bin Abdul Wahid told Mutawakkil, that what is he doing, that man is a Sunni. He was then let off. (Tareeq Baghdad, Book 13, page 288)

6)      Janabe Fatema (s.a.), Selected by Allah:
Highly respected Hanafi learned man, Khwarazmi, in his book titled “Maqtalul Husain”, Page 67, has quoted this tradition on the authority of Zaid Bin Ali, who on the authority of his forefathers, and they, on the authority of Ameerul Momeneen, had stated that “Hazrat Mohammad (s.a.w.a.) said to Fatema (a.s.), that “Allah after viewing all the humans on earth had selected your father and made him a prophet; again Allah viewed the would and selected your husband, that is my brother as my Successor. Then for the third time, when He (Allah) viewed the entire Universe, selected you and your mother and appointed both of you the Leaders of all the womenfolk. Allah, then for the fourth time, after having the view of the Universe, has selected both of your sons, conferred upon them the honor of being the Leaders of the Youths of Paradise.”
This type of tradition has been quoted by Hafiz Aasimi in his book “Zainiul Fatah”.

7)      Hazrat Zahra (a.s.), first creation of Allah:
Allama Asqalani, in “Lisaamul Mizaan”, Book 3, page 349, has mentioned on the authority of Hazrat Imam Hasan Askari (a.s.) and he on the authority of his forefathers, and they on the authority of Imam Mohammad Baqer (a.s.), and he, on the authority of Jabir Bin Abdullah Ansari, quotes that “When Allah created Adam and Hawwa, they started taking pride in being more beautiful than others. In the meanwhile, they sighted another woman, whose face was extremely beautiful and luminous. It was difficult for them behold their sight from her radiance. Adam and Hawwa than prayed to Allah to know “Who is this Woman?” Then, Allah revealed: “This is Fatema (s.a.), who is the most superior woman of all in your progeny”. Then Adam, prayed saying that “O Allah! How it is that she is wearing a Crown” Then Allah replied “That is her husband Ali (a.s.)”. Then he asked “What are those two Earrings” Then Allah replied that “Those are her two sons.”

8)      The Prophet and Fatema, two Pillars of Ali (a.s.):
Highly respected Theologian, Mohiuddin Tabari, in his book titled “Zakhair-e-Uqbah”, page 56, quotes from Hazrat Mohammad (s.a.w.a.), that the Prophet (s.a.w.a.) addressed Ali (a.s.), wishing him by the title of “O Father of two Fresh and Blossoming Flowers”, and said shortly, your two pillars will go.
When Holy Prophet (s.a.w.a.) died, Hazrat Ali (a.s.) said that out of the two pillars, this was one. And when shortly thereafter Hazrat Fatema (a.s.) died, he said this was the second pillar. Whatever meanings one may take of the word pillar, he could derive the same meanings and they apply to Fatema. Is there any other greater honor than this of being with the Prophet, and working with him shoulder to shoulder, and that of filling his place, after his demise.

9)      Paradise on Salutation:
Allamah Ibn Mughazali Shafaiee in his book “Manaqib” page 363, had stated this tradition on the authority of Yazid Abdul Malik who stated on the authority of his grandfather, that “When he went to Fatema she took initiative in Saluting me, and had said ‘That when her father (Prophet) was alive, he used to say that whosoever sends his salaams to him (Prophet) and to me, continuously for three days, he will earn Paradise”. Then the narrator asked that” Is it during your lifetime” “She (Fatema) said: Be it in lifetime or after that, it makes no difference.”
It is to be noted that by wishing only, a staunch Muslim can go to paradise. This tradition shows what a high place and importance Hazrat Zahra (a.s.) commands.

10)  Fatema (a.s.), the proof of Allah:
The renowned theologian and commentator of Ahle Sunnah, Hafiz Haskani in his book, “Shawahidul Tanzeel”, Book 1, page 58 had quoted this tradition through Janabe Jabir, and he from Holy Prophet (s.a.w.a.) that: “Of course, The Allah has appointed Hazrat Ali (a.s.), and his wife (Fatema (a.s.)) and her two sons as his residents over those who have been created. These persons are the “Door of Knowledge”. Whosoever, would take guidance from them, he would be treading on right path”. Through this tradition it becomes clear that Janabe Fatema (a.s.) was also the proof of Allah, and a Door to Knowledge.

11)  Fatema (a.s.), the Spirit of Prophet:
Allama Siblinji, in his book, “Nurul Absaar, page 5, quotes from the great commentator and theologian, Mujahid who had said that ”The Prophet, emerged taking the hands of Hazrat Fatema (a.s.) in hands and had said that, “One who knows this daughter, he knows it already, and he, who does not know her, should know that this is Mohammad’s, daughter, Fatema. She is a part of my self. She is my heart and my Spirit that lay between my two sides. Whoever harms her, he has actually harmed me, and he who harms me has harmed Allah.” Similar traditions in various styles have been quoted in the Books of Ahle Sunnah. From this, it becomes apparent that Hazrat Fatema (a.s.) was the part of the Prophet (s.a.w.a.). She shares the existence and honor of the Prophet. For this reason she also shares his glory.

12)  Blessings of the Prophets – Mediation of Fatema:
Janabe Ibne Abbas inquired from the Prophet (s.a.w.a.) as to what were those words that were gifted to Janabe Adam, on the basis of which Allah had accepted his repentance. The Prophet (s.a.w.a.) replied “That Janabe Adam had supplicated to Allah with the names of Mohammad, Ali, Fatema, Hasan and Husain. (Hafiz Jalaluddin Suyuti, Al Dur-rul-Mansoor, Book 1, page 147)
13)  Love for Hazrat Fatema (a.s.), a proof for being born clean:
A tradition from the first Caliph says that “I saw Mohammad (s.a.w.a.) sitting in a tent using a bow as pillow and there Ali, Fatema, Hasan and Husain were sitting. The Prophet said “O Muslims, those who are in good terms with the persons of the tent, I am in good term with them and those who on war terms, with them I am at war them Whoever befriends them, I am his friend. He, who was born to a pious mother, only can love them. Of course, who is ill-fated and not of pure birth would not maintain friendship with them.”
These type of traditions have come from others, apart from the first Caliph. (Hafiz Mohibuddin Tabri, “Prazul Nasra).

14)  Janabe Fatema (a.s.), first to go to Paradise:
The Holy Prophet (s.a.w.a.) has said “The first one to enter in Paradise would be Fatema binte Mohammad (s.a.w.a.).” In another tradition, it is stated that the Prophet had said to Hazrat Ali (a.s.) that We i.e. I you, Fatema, Hasan and Husain, would be first to enter into Paradise.” Then Hazrat Ali (a.s.), asked (the Prophet), “and what about those who love us” The Prophet replied they would follow after him to Paradise. (Hafiz Jalaludin Suyuti).

15)  Hazrat Zahra (a.s.) the chaste and Infallible:
About the chastity of Hazrat Fatema Zahra (a.s.), there are many references in Quran and traditions, the most prominent among all is Verse-e-Tatheer. This verse and other traditions are about the five Infallibles i.e. Hazrat Mohammad (s.a.w.a.), Hazrat Ali (a.s.), Janabe Fatema (a.s.) and Imam Hasan and Husain (a.s.).
This tradition was quoted by 30 companions of Holy Prophet (s.a.w.a.). Among these, the names of Janabe Umme Salma, wife of the Prophet, Anas Bin Malik, Vasla Bin Asqah are prominent. This tradition has been quoted in 20 ways by Umme Salma, in 9 ways by Anas Bin Malik and in 14 ways by Vasla. Hafiz Haskani alone has mentioned 130 traditions in connection of this Verse in his famous book “Shawahidul Tanzeel”. This Verse was revealed, only in favor of the five infallibles. There is no doubt that this Verse pertains only to Ahle Bait, and no other. When Holy Prophet (s.a.w.a.), did not permit his highly praised wife, Umme Salma (a.s.), who had sought permission to come under it, then the question of others does not arise.
This Verse clearly shows that Hazrat Zahra (a.s.) was free from all sorts of impurities and uncleanliness and was away and free from all sins thus leaving no doubt about this matter. She was even free from all monthly filth and also that of birth, as is generally the case with all women. For this reason the need to be cleaned after giving births does not arise in her case. On the other hand, Holy Prophet (s.a.w.a.) immediately used to take the new born in his arms. Further, this was the reason that the doors of everybody facing the mosque were ordered to remain close, except the door of Fatema (a.s.).
The Imam of Hanbali Sect, Ahmed Bin Hanbal, in “Musnad”, page 461, has quoted on the authority of Umme Salma about the events of the last days of Hazrat Fatema (a.s.) “That she took a bath, wore a new dress laid down in the middle of the room facing Qibla. Her hand was beneath her head. Then she said that shortly, she will be going from this world. I have cleaned my dress therefore, nobody should take it out.

Yes, Janabe Zahra (a.s.), was pure and virtuous, she did not need a ceremonial bath. On touching her dead body, does not require a bath. After death whatever dress comes into contact with her body does not get impure. Yes, all the revered Ahle Bait are similar.

16)  Hazrat Fatema Zahra (a.s.) was a Muhaddisa:
Muhaddis or Muhiddisa, although not being a Prophet; could maintain (Liaison) with Angels and could talk to them. This could be best illustrated by the example of Janabe Maryam, Janabe Sara, wife of Ibrahim (a.s.) and also the mother of Musa. The Holy Quran had referred to them as being “Muhaddisa” in Surah Hud, Verse 71-73, Surah Qasas, Verse 7 and Surah Taha, Verse39.
This is a decided fact that Fatema Zahra (a.s.) is the most venerable of all. In many traditions of Holy Prophet (s.a.w.a.).he had conferred on Hazrat Zahra (a.s.), the title of Syedatul Nisail Aalameen (Leader of the all women of the universe). If Janabe Maryam and Janabe Sara could be Muhaddisa, there remains no doubt of Hazrat Fatema, being a Muhaddisa.
A tradition from Hazrat Jafar Sadiq (a.s.) says that Janabe Zahra (a.s.) was called Muhaddisa, because Angels used to come to her, and talk to her, in the same way as they used to speak with Janabe Maryam (s.a.). (Behaar, vol. 43, pg. 78)
The talks that Angels had with Hazrat Zahra (a.s.) are written in Book titled “Mushaf-e-Fatema”, and the Book is with the Present Imam. Janabe Fatema (s.a.), used to dictate her conversations to Hazrat Ali (a.s.), who used to record them Hazrat Imam Jafar Sadiq (a.s.), says in regard to Mushaf-e-Fatema, that she was so grief stricken that the intensity of which was known only to Allah. Allah, used to send Angels to her and offer solace to her. And hence, she used to talk to them. Further, he said that this book does not contain any norms about, “What is permissible and what has been prohibited. In it is the mention of events that are to take place in future. (Behaar, vol. 43, pg. 80)
For her above mentioned ability and dignity although she was not a Prophet, but she was Muhaddisa because Angels used to come to her and talk to her.

17)  Hazrat Fatema (a.s.), Equal to the Rank of Hazrat (a.s.):
The learned men of Shiah and Ahle Sunnah has quoted this tradition in their books, viz. Khwarazmi in “Maqtalul Husain”, Manavi in “Kunoozul Haqayaq”, that Umme Salma had said on the authority of Holy Prophet (s.a.w.a.) that “If Allah would not have created Ali Bin Abi Talib, there would not have been any one equal to the rank of Fatema (a.s.).
In another tradition it is said in the authority of Imam Jafar Sadiq that “If Ali would not have been married to Fatema (a.s.) there would not have been any one in the progeny of Adam, equaling the rank of Fatema (a.s.).
In the light of above mentioned traditions, it becomes crystal clear that Hazrat Ali (a.s.) and Hazrat Fatema (a.s.) both are of the same and equal rank. Therefore all those values of righteousness and virtues that have been attributed to Hazrat Ali (a.s.) in the books of both the sects are also attributed to Fatema (a.s.).

18)  Fatema (a.s.) superior to all the Prophets:
If one could dispassionately go through the articles written on this subject, he would come to know that the “love of Fatema is necessary, for the selection of being appointed as a Prophet, it is a condition, and a MUST.
Hazrat Fatema (a.s.) was the best of all the creation. Fatema (a.s.), was the heart and the spirit of the Prophet. Love of Fatema, is a guarantee for the supplications of the Prophets to be accepted. Fatema (a.s.) was equal in rank to Hazrat Ali (a.s.). The place of Fatema is the highest amongst all the Prophets. Notwithstanding all this, if some one gives preference to someone, over and above Fatema or someone thinks Janabe Mariam as superior to Hazrat Fatema (a.s.). Is he is not indulging in blasphemy?
The Holy Prophet (s.a.w.a.), himself had said that Hazrat Fatema was the part of the Prophet, his spirit, she enjoys same reverence as all of us accord to Holy Prophet (s.a.w.a.). Likewise, the daughter of Holy Prophet (s.a.w.a.) also commands same reverence and respect. To give preference to some one over Hazrat Fatema (a.s.) amounts to giving preference to some one over and above the Holy Prophet (s.a.w.a.).

19)  Marriage of Fatema (a.s.):
As Janabe Fatema Zahra (a.s.), has a place at the top most level of reverence, her marriage was also performed with a difference from others.
A tradition narrated from Ayesha says that ‘The Holy Prophet (s.a.w.a.) during his Accession, he had seen a very beautiful tree, the like of which he had never seen before. He ate a fruit of that tree, from which the essence of Fatema (a.s.) was prepared, and on his return, he transferred that essence towards Khadija. Therefore, whenever, he (Prophet) desired to smell the scent of Paradise, he used to smell Fatema (a.s.).(Darr-ul-Mansoor, Book 5, page 218, “Zakhairul Uqbah” page 36, “Mustadrak”, Book 3, page 156, “Tareeq-e-Baghdad”, Book 5, page 87).
Another tradition says “That Allah, the High had ordered to Holy Prophet (s.a.w.a.) to remain away from Janabe Khadija, for 40 days. Accordingly, Holy Prophet stayed at some other place, praying and fasting.
At the end of 40 days, Allah, the High sent him a meal from Paradise. The meal was consisting of Dates, Grapes and Water. Thereafter, the Prophet was ordered to go home. The Prophet went home and met Janabe Khadija. Hence, Janabe Fatema’s luminous and pious birth took place. (Zahabi, “Mizaanul Itedaal”, Book 2, page 26, Khwarazmi, “Maqtalul Husain”, page 28/63).
Mansoori Shafaiee in his book titled “Nuzhetul Majalis”, Book 2, page 227, and Dahlavi, in “Tajhers-ul-Jaish”, had stated that when Janabe Fatema (a.s.), was in the womb of her mother, she used to talk to her. “There were many persons who had sought her hand. First and second Caliph had also sought her (Fatema (a.s.), through their daughters. (Majmual Zwail).
Holy Prophet said no to them, and had said that for performing her (Fatema) marriage, he is awaiting Allah’s order.
In this connection, Mir Syed Ali Hamadani in his book “Muwaddathul Qurba, writes that “Sarsa’eel”, a favorite Angel of Allah came to Holy Prophet (s.a.w.a.) and informed him that “Allah had already performed the marriage of a Light with other Light. Then Holy Prophet demanded an elaboration of this sentence. The Angel replied, that Allah had married your daughter (Fatema (a.s.)) to Ali (a.s.) the son of Abu Talib. This marriage was first performed in the world of sky and thereafter, on the earth. (Annotations of Nahjul Balagha”, Book 9, page 193).
This marriage was performed something like in his manner: Allah, the High was the guardian, Jibrael read the Address, Mikaeel gave the call, Israfeel gave the Feast and Izraeel… Paradise was decorated, and a Sadrah-e-Munthaha (Last steps of Seventh Heaven) was decorated, Angels decorated the bride, Jibraeel made an illuminating pulpit. The angel Rakeel mounted the pulpit, and delivered an address in a most polished language, and Ali and Fatema were married. The dowry of the marriage was named Khums for the benefit of Fatema (a.s.), and her progeny. The Tree of Tuba showered rubies, bezels, diamonds and pearls. And there was a scramble among Angels to get them.(Dalayalul Imamata. page 112, 117, “Behaar”, vol. 43, pg. 109 – 110, “Kifverseul Taleb”, page 300).
In another tradition, it is stated that “the Dowry of Fatema (a.s.) was the right to intercede on behalf of the sinners amongst the followers”. And Janabe Fatema (a.s.) would claim this right to intercede while passing, the ”Pool-e-Siraat”, (Asfoori’s “Nuzhatul Manjalis”, Dasmishkis”, ”Ak-baarul Awal”).
And on the earth the marriage was performed in “Masjidul Nabi”, when the Prophet (a.s.), in the presence of all Muhajirs and Ansaars, mounted the pulpit, delivered a grand address and the Declaration of Caliphate of Hazrat Ali (a.s.) and read out the marriage covenant. Thereafter Hazrat Ali (a.s.), took the pulpit and delivered an excellent speech.

20)  The Grace and Blessings of Allah on the friends of Janabe Zahra (a.s.):
The Greatness and magnitude of Janabe Fatema Zahra (a.s.) was so dear before Allah that He had forbidden the Fire of Hell on her sons. In another tradition, it mentioned that it was forbidden on her (Fatema (a.s.)) and her friends and the friends of her friends.
The esteemed scholar of Ahle Sunnah, Khwarazmi, in his book ”Maqtalul Husain”, pages 50/51, quoted from Hazrat Ali (a.s.) that “The Prophet had said ”Allah gave the name of Fatema to my daughter to keep her and her friends away from the Fire of Hell.
Hafiz Mohiuddin Tabri, in his book “Zakhair-e-Uqba”, and Sufuri Shafaiee, in his book “Muzhatul Majalis”, has quoted this tradition that Hazrat Ali (a.s.), had enquired from the Prophet as to why Allah gave the name of Fatema (a.s.). The Prophet replied that on the Day of Rising, Allah will keep her and her sons away from the Fire of Hell.
Hakam Nishepuri, in “Mustadrak”, Book 3, page 15 has quoted a tradition (on correctness of which an edict was also given) therein that the Prophet had said “Of course, my daughter has kept herself away from sins, and for this reason Allah has forbidden the Fire of Hell on her and her progeny. This being a standard and recognized tradition has its mention in many recognized books of Ahle Sunnah, the names of the few are the following:
‘Tareekh-e-Baghdad”, Book 3, page 54 “Kifverseul Talib”, page 222 “Aahrizal Maiyat”, Sewti, page 125 Mutaqi Hindi “Kanzul Ummal “, Book 6, page 219 “Nurul Absaar”, Shiblinji, page 45
Zarqane Sharahul Muvahib- Book 3, page 203, has written a commentary with explanation.
As mentioned earlier, we cannot the fathom the position and the virtues of Janabe Zahra (s.a.). We conclude this treatise with a prayer to Allah to enumerate us among the followers of Janabe Zahra (s.a.) in this world let her intercede for us in the hereafter.

Wilayat

There is not an iota of doubt that the one who possesses the Wilayat of Ahlul Bayt (a.s.) would be deserving of salvation. In fact, he shall be with the Prophets (s.a.w.s.) and the Pure Imams (a.s.). Imam Reza (a.s.) said:
"Allah shall collect our Shias on the Day of Judgement in such a condition that their faces shall be aglow with (radiance). His arguments would be lighted (manifest) and his proof shall be obvious before Allah. It is upon Allah to collect our Shias with the Prophets, the martyrs and the truthful ones on the Day of Judgement. These personalities are the best of the loyalists."
(Behaarul Anwaar) 

The Meaning of Wilayat

It is written in the book Majmaul Bahraen regarding the meaning of the word 'Wilayat': "Wilayat is the love for Ahlul Bayt (a.s.), the natural consequence of which is to follow them in religious matters, to fulfil the obligations laid down on us and to abstain from the things prohibited. Wilayat is to walk in the footsteps of the Ahlul Bayt (a.s.) following their ways in deeds, behaviour and manner of speech."

Wilayat therefore means love and obedience. This idea is supported by a tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience. 

Wilayat of Ali (a.s.) is a Strong Fort of Allah

The tradition explaining this concept is to be found in the tradition of Silsilatuz Zahab. It is related by Imam Ja'far as-Sadiq (a.s.) from Imam Reza (a.s.). It is as follows:
"Allah says, "The Wilayat of Ali ibne Abi Talib is My fort. Then one who enters My Fort is safe from My wrath (Ghazab)."
(Oyoon al Akhbaar ar Reza). 

There is no doubt that entering the Wilayat of the purified Ahlul Bayt (a.s.) implies taking refuge with the Ahlul Bayt (a.s.), to abstain from all unlawful acts and to remain aloof from their enemies. The word "Tahassum" denotes 'taking refuge in an established fort' and it also suggests that the refuge is not only physical in nature but of a moral form (in spirit) as well. It is therefore imperative to take refuge with these exalted personalities and to follow their superior examples in all aspects of speech and behaviour. In short one who follows them has actually taken refuge in their fort. 

Verbal Claim Unaccompanied by Actions is Insufficient

After describing the qualities of the Shias, Imam Muhammad Baqir (a.s.) observed;
"O Jabir, is it enough for one, to say that 'I love Ali (a.s.) and I have achieved his Wilayat,' whereas he does not act upon it?"

"If someone says, "Surely, I love the Holy Prophet (s.a.w.s.) because he was superior to Ali (a.s.) and I am Shia-e-Muhammad." Inspite of this claim he does not follow the Ahlul Bayt (a.s.) whom the Holy Prophet (s.a.w.s.) had ordered to follow. It is surprising that even after claiming to love the Prophet they do not follow his Purified Progeny (Ahlul Bayt a.s.). Mere claim of love is not sufficient." 

Success is Through Actions Alone

The tradition continues,
"O Jabir, the nearness of Allah is not achieved without His obedience. When our Shias do not have obedience and action (to their credit) we have no authority to free them from Hell. Merely a verbal claim, "I am a Shia" is not sufficient argument for Allah. (If Allah wills he can involve him in punishment; Allah has not promised to bestow salvation upon the claimants of Shiaism- the criteria are obedience and good actions). Then, only one who obeys Allah is our Walee (lover) and the one who is a sinner is our enemy and our Wilayat cannot be achieved but by piety and good deeds."
(Al-Kafi)

- Greater Sins, Vol.1

Three Eyes

O 'Ali, except three, every eye will be weeping on the Day of Resurrection.
These three are an eye that passed a night sleeplessly for Allah's sake, an eye that is lowered before what Allah has prohibited to gaze, and an eye that shed tears due to fearing Allah.  

(From Prophet's (saw) commandment to Imam 'Ali (as) in Masterpieces of the Intellects)

Shyness

Imām Ja'far ibn Muhammad al-Sādiq (A.S.) said:

 “May Allāh bless a servant who is shy before his Lord. Real shyness is covering up the head, watching out what you eat, remembering the grave and affliction and remembering that there is a return to the Hereafter for us.”

 [Reference: Mishkat ul- Anwar Fi Ghurar il Akhbar,  Chapter 5, Hadees- 1389]

Excessive Sins Destroy the Faith (Belief)

Whatever has been mentioned in the discussion of intercession states that intercession comes to the rescue when the person concerned has died with correct belief. It happens, sometimes that, due to excessive involvement in sins and delay in repentance, faith in religion is erased from the heart. Subsequently he enters the limit of doubt and reaches the point of denial (Kufr). At this time if he is taken away by death, such a person is similar to the one who had consumed poison in the false hope that the doctor would save his life. But when the doctor arrives, death had already preceded him. What can the doctor do to cure him. In the same way the request of the intercessors is ineffective for the one who has died as an unbeliever.

"So the intercession of intercessors shall not avail them."
(Surah Muddassir 74:48)

In order to prove my statement I propose to quote one verse from the Holy Qur'an and two traditions:
"Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them."
(Surah Rome 30:10) 


- Greater Sins, Vol.1 

I am Concerned About You Regarding Barzakh

Umar ibne Yazid says that, "I asked Imam Ja'far as-Sadiq (a.s.), "I have heard you saying that all our Shia's will enter Heaven however sinful they may be?" Imam replied,
"By Allah I had truly said, they shall all belong to Heaven."

Then I asked, "May my life be sacrificed upon you, even if their sins are great and in large number?" Imam said,
"All of you (Shias) shall enter Paradise by the intercession of the Holy Prophet (s.a.w.s.) or his successors on the Day of Judgement. But, by Allah I fear for you the Barzakh."

I asked,"What is Barzakh?"

He replied,
"Barzakh is the grave. Its duration commences from the time of death until the Day of Judgement."
(Al Kafi) 

- Greater Sins, Vol.1

Greater sins and smaller sins

Abstaining From the Greater Sins Cause the Lesser Sins to be Overlooked

If one avoids the Greater Sins, the Lesser sins shall be overlooked. Allah, the Almighty, by His grace, excuses the Lesser sins. As it is mentioned in the following verse of the Holy Qur'an
"If you shun the Greater Sins which you are forbidden, We will do away with your smaller sins and cause you to enter an honourable place of entering."
(Surah Nisa 4: 31)

The Gates of Paradise are Open for the Pious

The Holy Prophet (s.a.w.s.) is reported to have said,
"I swear by Allah, in Whose power is my life, there is not a single person who prays five times a day, fasts during the month of Ramadhan and abstains from sins that the gates of Paradise will not be opened for him."
After this he recited the Qur'anic verse quoted above.
(Tafseer Minhaajus Saadeqeen)

Intercession

A person who commits a Greater Sin and does not repent for it, is a transgressor. Namaz is not allowed behind him (he cannot lead a prayer assembly). His testimony is unacceptable. After death, he is liable for Divine punishment. By the Grace of Allah such a person may yet get salvation; and the Grace of Allah that can make this possible is the intercession of Muhammad (s.a.w.s.) and his Progeny (a.s.).

As the Holy Prophet (s.a.w.s.) says in one of his traditions:
"My intercession has been kept for the sinful among my followers."
(Behaarul Anwaar vol.3).

He (s.a.w.s.) also said,
"My intercession is specially for the sinful ones among my followers. But those who abstain from the Greater Sins, for them there is no accounting (of deeds)."

That is, they would be admitted to Paradise right away. 

Intercession Should not Prompt one to Commit Sins

There is hardly any doubt regarding the reality of Shafa'at (intercession). Actually it is the right bestowed upon the Holy Prophet (s.a.w.s.) and the purified Imams (a.s.), by Allah, to show their greatness and position. The other aim of intercession is to make their respect evident. The people who have committed Greater Sins shall be entrusted to them. By the grace of their intercession the sinful people will be able to ascend the heights like other groups of people. All this is evident from the Holy Qur'an and the authentic reports. It is also clear from Mutawatir (most frequently related) traditions. It would be needless to relate all such traditions for such a short discussion.

Only one point must be stressed at this stage. Intercession should not be taken as a license for committing sins nor should it make one heedless of repentance. 

Suicide in the Hope of Salvation

To sin and not to repent in the hope of intercession is akin to consuming poison or putting ones hand in the snake's mouth with the hope that a doctor would arrive and cure you. It is against logic, because after consuming poison it cannot be taken for granted that medical assistance would be available. Even if a doctor and medicines arrive on time it is still difficult to say that life would be saved. Before the medicine could have any effect the poison may spread to the whole body and death may occur.

In the same way, one who performs lewd actions in the hope that he would be interceded after death; cannot be sure that intercession will come to the rescue immediately. 

- Greater Sins, Vol.1

Those A'mal which Prove helpful to pass over the poole serat easily

1. Sayyed ibne Tawoos in his book Iqbal relates that whoever recites twenty units (Rak'at) of prayers after Namaze Maghrib on the night of the first of Rajab, such that in each Rak'at after Surab-al -Hamd recites once Surah-al-Tawheed, then he and his family will be saved from the punishment in the grave, and will cross the poole Serat like lightening without any accounting. 
2. It is related that whoever fasts for six days in the month of Rajab will find peace in Qayamat, and will walk over the poole serat easily without been accounted. 
3. It is related that a person who recites ten units of Namaz on the night of twenty ninth Sha'ban, such that in each unit after Surah-al-Hamd recites ten times Surah-at-Takasur, Surah-an-Naas, Surah-al -Falaq, Surah-al-kaferoon, and Surah-at-Tawheed each, Allah will give him reward equal to theologians, and will increase his good deeds, will ease his accounting, and he will cross the poole Serat like lightening.  
4. As discussed in the earlier chapter, that whoever goes for pilgrimage to the shrine of Imam Ali-ar-Reza (A.S.), Imam (A.S.) Himself comes for his rescue (in Qayamat) at three different places and saves him from the terrors of that day one of which is the Bridge of Serat’.

Ref: Manazelul Akherah

Those A'mal which saves one from the Squeeze in the Grave.

There are many acts (A'amal) to save one from the squeeze in the grave, but for brevity's sake, I state here only seventeen of them.
(1) Amirul Mo'meneen Ali (A.S.) says, that a person who recites Surah-an-Nisa on every Friday will remain safe from the squeeze in the grave.
(2) It is narrated that if a person recites Surah-az- Zukhruf, Allah will save him from the reptiles of the earth, and the squeeze in the grave.
(3) A person who recites Surah-al-Qalam in Obligatory Prayers (Wajib Namaz) or Supererogatory Prayers (Nafela), will remain safe from this punishment.
(4) Imam Ja'far-as-Sadiq (A.S.) says, that if a person dies between the sunset of thursday and the sunset of friday, Allah will exempt him from this punishment.
(5) Imam Ali-ar-Reza (A.S.) says, that the Midnight Prayers (Namaze Shab) is recommended (sunnat) for you. So if a person gets up in the last part of the night and recites Namaze Shab, Allah will save him from the squeeze in the grave and grant him immunity from the fire of hell, and will increase his age and sustenance.
(6) The Holy Prophet (S.A.W.S.) says, that if a person recites Surah-at-Takasur before going to bed, Allah will grant him freedom from this punishment.
(7) If a person recites this supplication (dua') ten times daily will be saved from this punishment. (The du'a has already been quoted in Chapter - I under "Those A'mal which prove beneficial during death and eases it's tribulations").
(8) A person who is buried in Najafe Ashraf. Because the earth of that place has got the speciality, that a person buried there will be saved from the punishment in the grave, and will be exempted from the questioning by Munkir and Nakeer.
(9) To put Jareedatayn (two wet sticks or branches) along with the dead body in the grave. It is narrated that so long as the sticks remain wet, the dead person is saved from chastisement. It is related that once the Holy Prophet (S.A.W.S.) was passing by a grave on which Allah's wrath was descending. He called for a leafless branch. He cut it from between, wetted it with water, and kept one on the head of the grave and the other on the feet. It is also related that to sprinkle water on the grave is also beneficial, for so long as the mud of the grave remains wet, the dead person remains safe from the punishment in the grave.
(10) A person who recites ten units (Rak'at) of Namaz on the 1st of Rajab such that in every Rak'at after Surah al-Hamd recites three times Surah-at-Tawheed, will be saved from the squeeze in the grave. To recite twenty Raka'at Namaz on the night of 1st Rajab, such that in every Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed is beneficial to save oneself from the punishment in the grave.
(11) To fast for four days in the month of Rajab or twelve days in the month of Sha'ban is also beneficial.
(12) To recite Surah-al-Mulk on the grave is an act which saves the dead man from the punishment in the grave. Allamah Qutubuddin Rawandi relates from Ibne Abbas, who says that once a person pitched a tent on a ground not knowing that there was a grave beneath. Thereafter he started reciting Surah-al-Mulk. Suddenly he heard a voice saying that the Surah gives salvation. He related this incident to the Holy Prophet (S.A.W.S.), who replied that, "Verily this Surah frees a person from the punishment in the grave". Shaikh Kulanini also narrates from Imam Mohammad-al-Baqir (A.S.) who said that the recitation of Surah-al-Mulk saves one from the punishment in the grave.
(13) It is related from the Holy Prophet (S.A.W.S) in "Da'waat" of Allamah Qutubuddin Rawandi that, when a person is being buried and someone recites this supplication (du'a) thrice, the corpse will remain safe from the punishment in the grave till the day of Qayamat:

اللهم اني اسالك بحق محمد وال محمد ان لا تعذب هذا

الميت

(14) Shaikh Toosi in his `Misbahul Mutahajjid' relates the Holy Prophet (S.A.W.S.) as saying that, if a person recites the following two Rak'at Namaz on friday night, Allah will free him from the punishment in the grave, and save him from fear on the day of Qayamat. In each Rak'at after Surah- al-Hamd recite fifteen times Surah-az-Zilzal.
(15) To recite thirty Rak'at Namaz in the middle part of the month of Rajab, such that in each Rak'at after Surah-al- Hamd recite ten times Surah-al-Tawheed is beneficial to ward off punishment in the grave. In the same manner to recite the above Namaz on the night of 16th and 17th Rajab and the 1st of Sha'ban is also beneficial. On the night of the 1st of Sha'ban to recite 100 Rak'at Namaz, such that in each Rak'at after Surah-al-Hamd recite once Surah-at Tawheed, after ending the Namaz recite fifty times Surah at-Tawheed. On the night of 24th Sha'ban recite one hundred Rak'at Namaz, such that in each Rak'at after Surah-al-Hamd recite ten times Surah-an-Nasr. Also to recite fifty Rak'at Namaz such that in each Rak'at after Surah-al-Hamd recite fifty times Surah-at-Tawheed, fifty times Surah-al-Falaq, and 50 times Surah-an-Naas saves one from the punishment in the grave. To recite the same Namaz on the night of `Ashoora' (10th of Moharram) is also beneficial.
(16) To keep `Khake Shifa' (the mud of the grave of Imam Husain ( A.S.) in the shroud (kafan), or to rub it on the parts of prostration (Sajdah).
(17) It is narrated from Imam Ja'far-as-Sadiq (A.S.) in "Anware No'maniyyah" that if forty persons gather near the body and recite:

اللهم انا لا نعلم منه الا خيرا وانت اعلم به منا فاغفر له

Allah will safeguard the dead man from the punishment in the grave.
It is related from Imam Ja'far-as-Sadiq (A.S.) that there was a virtuous man in Bani Israil, regarding whom it was revealed to Prophet Dawood (A.S.) that he was a hypocrite (riyakar) When he died, Hazrat Dawood refrained from attending his funeral But forty other people attended his funeral and said:

اللهم انا لا نعلم منه الا خيرا وانت اعلم به منا فاغفر له
Then another forty came and repeated the same, for they were not aware of the hidden reality. Allah then revealed to Dawood (A.S.) and asked him as to why did he not attend his funeral? Hazrat Dawood answered, "O Lord! You said that the man was a hypocrite, and so I avoided his funeral". Allah said, "Verily it was true, but because forty persons bore witness to his goodness I forgave his sins". It is Allah's mercy and beneficence who thus forgave His servant with any trial or tribulation.
It is for this reason that the believers (mo'meneen) in the olden days kept their shrouds (kafan) with them, and would request other believers to write down their testimonies on it The sight of the shroud made them remember death and increase the fear of the hereafter. We too should follow this example and request other Mu'meneen to write down their testimonies on our shrouds, and preserve it with us, so that we are always reminded of the hereafter

Ref: Manazale Akherah

The Reward of fast of the Month of Rajab

Imam Jafar Sadiq (a.s) says, "Nuh (a.s) boarded his ark on the first of Rajab and ordered his companions to fast on that day. He said that hell goes away to a distance of one year from the one who fasts on this day. One who fasts for seven days all the seven doors of hell would be closed for him. One who fasts for eight days all eight doors of paradise would be opened for him. One who fasts for fifteen days would have his problems solved. One who fasts for more than this Allah, the mighty and sublime would grant him a greater reward."

Imam Musa Kazim (a.s) says, "Rajab is a river of Paradise whiter than milk and sweeter than honey. One who observes one fast in the month of Rajab, Allah, the Mighty and Sublime would satisfy him with this river."

Imam Musa Kazim (a.s) says, "Rajab is the glorious month. Allah doubles good deeds and wipes the sins in this month. One who observes one fast in Rajab, Hell would go away from Him to a distance of a year and Paradise would be made obligatory on one who fasts for three days."

The Holy Prophet (saw) says, "Know that Rajab is a great month of Allah. It is called Asam because there is no month so dear and excellent for Allah except this. It was respected even during the time of ignorance. When Islam arrived, it too increased the greatness and excellence of this month. Know that Rajab is the month of Allah, Shaban in my month and Mahe Ramazan is the month of my ummah. Know that if a faithful person fasts seeking reward from Allah he has gained lots of pleasure of Allah. The fast of that person would end the anger of Allah upon him; a door of Hell would be closed for him. The reward of this fast with pure intention is better than giving an earth filled with gold as charity. No object in this would can make his reward complete except good deeds. As soon as night falls, Allah would fulfill his ten wishes. If he prays for worldly life his prayers would be accepted. One who prays for his friends, lovers and chosen people, Allah would accept his prayers. One who observes two fasts in the month of Rajab nothing in the earth and heavens can imagine the greatness of that person . He would get the reward of a truthful person who has never lied in his whole life time. He would appear on the Day of Judgement in the similar state. That person would do intercession of others along with other truthful people till they all enter Paradise and settle down with those truthful persons. One who fasts for three days in Rajab, Allah would erect a barrier between him and Hell whose distance would be equal to travel of seventy years. Allah would say at the time of Iftar, 'You have right upon Me and My love for you has becomes obligatory, O Angels! I hold you witness that I have forgiven his sins from start till the end'. One who fasts for four days in the month of Rajab, he will remain safe from calamities like the evil of Jinns, Leprosy, Leucoderma, mischief of Dajjal and the punishment of grave. He would get the reward of wise person who repent. He would be handed over the scroll of deeds in his right hand and made to stand in the right row of worshippers. One who fasts for five days in the month of Rajab it is the duty of Allah to please him on the Day of Judgment. His face would be shining like the full moon when he is resurrected on the Day of Judgement.  Rewards equal to the number of grains of sand would be written for him and he would be made to enter Paradise without any accounting. He would be given choice to ask whatever he wants from Allah. One who fasts for six days in the month of Rajab, his face would be brighter than sun when he is resurrected on the Day of Judgement. Apart from this, he would be given extra light which would light up all those gathered on that day. He would be gathered along with protected people and would pass through the sirat bridge without any accounting. His sins will be forgiven. His sins as great as disobeying parents and breaking relations will be forgiven. One who fasts for seven days in the month of Rajab, Allah would close all the seven doors of Hell for him and prohibit the fire of Hell for his body. One who fasts for right days in the month of Rajab, Allah would open all the eight doors of Paradise for him one by one and he would be given choice to enter Paradise from whichever door he wishes. One who fasts for nine days in Rajab would come out of his grave saying La ilaaha illallaah and would not see anything except Paradise. The light of his face would brighten the people gathered on that day and people would think of him as a prophet.  The minimum reward given to him at that time is entrance to Paradise without any accounts. One who fasts for ten days in Rajab would be given two emerald wings decorated by illuminating pearls and rubies. He would enter Paradise flying over the Sirat Bridge with the help of these wings. He would be counted among the just and dear ones of Allah. He is like one who prayed for a hundred years with the pure intention of seeking the reward from Allah. One who fasts for eleven days in RajabRajabRajab, a table would be spread under the shade of the Divine Throne and a number of eatables would be laid on it for him. The span of this table would be seventy times the area of this earth. Trays made of brocade and rubies will be laid on it. Every tray would have seventy thousand types of eatables each having distinct aroma and color. That person would have food from this table while others would be involved in a great difficulty. One who fasts for fourteen days in Rajab, Allah would grant him huge palaces made of pearls and rubies of such kind that eyes have neither seen nor ears heard about nor can a human mind imagine them. One who fasts for fifteen days in Rajab would stand at the place of faithful people. Every angel, messenger and apostle passing by him would say, 'Congratulations for you are in peace near to Allah, honest, fortunate and happy and would rest in gardens.' One who fasts for sixteen days in Rajab would be among those who are first to ride upon the vehicles of bright light. He would fly from Paradise to the door of Mercy in these vehicles. One who observes seventeen fasts in Rajab, seventy thousand lamps would be illuminated for him at the Sirat Bridge so that he enters Paradise passing the bridge in the light of these lamps. Angels would welcome him saying, 'Well done' and 'Peace be upon you' . One who fasts for eighteen days in Rajab would be given a place on the thrones made of pearls and rubies in the Minaret of Ibrahim in Paradise. One who fasts for nineteen days in Rajab, Almighty Allah would construct a palace of pearls for him facing the palaces of Adam (a.s) and Ibrahim (a.s). He would salute them and they too would salute him and respect his position. He would be given the reward of a thousand fasts for each fast. One who observes fast for twenty days in Rajab it is as if he has worshipped Allah for thousand years.One who fasts for twenty one days in Rajab, on the day of Judgement he would get to intercede for people numbering the sinners of Rabi and Mudhir tribes. One who fasts for twenty two days in Rajab a caller would give call from Heaven, 'O friend of Allah! There are glad tiding for you. There is great honor for you in Allah's eyes. You are friend of Prophets, truthful ones, martyrs and the virtuous upon whom Allah has revealed His bounties and mercy. They are your best friends.' One who fasts for twenty three days in Rajab call would be given from Heaven, 'O slave of Allah! You are fortunate. You have taken less pain and you are getting much more benefit. The veil is taken off from you. You are rewarded greatly by your Lord. You will be a neighbour of Khaleel (Prophet Ibrahim) in Darus Salaam. One who observes fast for twenty four days in Rajab the angel of death would come to him in the form of a handsome youth wearing a green brocade dress mounted on a green horse of Paradise. He would be holding a golden cup decorated with a green silk more fragrant than musk filled with the pure wine of Paradise. He would make that person drink that wine while taking his soul away. The difficulties of death bed would be erased for him and his soul would be wrapped in green silk. Such a sweet fragrance would come out of it that all the inhabitants of seven heavens would be scented with it. He would remain satisfied in his grave as well when he would be resurrected until he reaches the cistern of the Holy Prophet (saw). One who fasts for twenty five days in Rajab would be surrounded by seventy thousand angels, each holding an umbrella made of pearls and rubies when he is resurrected from the grave. They would have ornaments and excellent dresses. They would say, 'O dear one of Allah! Let us go to Him soon.' Then he would go to Paradise first along with the dear ones of Allah. Indeed it is a great success. One who fasts for twenty six days in Rajab the Almighty Allah would build a hundred palaces of pearls and rubies under the shade of His Throne. There would be a tent made of red silk of Paradise in front of each palaces. While people would be busy in accounting of their deeds, this person would rest over here peacefully. One who observes fast for twenty seven days in Rajab the Almighty Allah will expand his grave to the distance covered in four hundred years and the whole area would be fragranced with amber and musk. One who fasts for twenty eight days in Rajab Allah would create a distance of nine barriers between him and the fire of Hell. The width of each barrier is equal to the distance covered in five hundred years between the earth and heaven. For a person who fasts for twenty nine days in Rajab Allah would forgive him even if he would have robbed every man on the order of an unjust or even if she is a woman who has been unchaste seventy times. One who fasts for thirty days in the month of Rajab a caller would call out, 'O slave of Allah! Your past sins are forgiven. Your deeds can have a new beginning.' Allah would grant him all the gardens and every garden would have forty thousand cities. Every city would have forty palaces and every palace would have forty thousand houses and every house will have forty dining tables and every dining table would have forty thousand dishes and every dish would have forty thousand cuisines each having a dis tint color and aroma. Every house will have forty thousand golden thrones and the span of those thrones would be equal to two thousand hands. A virgin Hoorul Ein would be seated on each throne having three hundred thousand dazzling hair on their head and each lock hair would be held by one thousand slave girls who will be scenting it with musk and amber so that the person who fasted during Rajab comes near her. All this is for the person who fasted for the whole month of Rajab."

Someone asked, "O Messenger of Allah! what should a person do who is not able to observe fast for the whole month due to weakness, menstruation or some other reason?'
The Holy Prophet (saw) said, "They should give food as per charity. I swear by Him in Whose control is my life that they would get much more than what i have said if they give charity daily. Allah the creatures if this earth and the heavens cannot even estimate one-tenth of the reward, which that person would get in Paradise."

Someone asked, "O messenger of Allah! What should a person do who is not able to pay charity also?"
The Holy Prophet (saw) said, "He should recite the following tasbeeh of Allah a hundred times daily for thirty days in the month of Rajab: 'Sub-h'annal ilaahil jaleeli sub-h'aana malla yambaghit tasbeeh'u illaa lahu sub-h'aanal a-a'zil akrami sub'h'aana mallabisal i'zza wahuwa lahu ahl.'

Imam Reza (a.s) says, The Almighty Allah appointed Muhammad (saw) as His Apostle after three nights of the month of Rajab had passed. Hence observing fast on this day has reward equal to fasting seventy years." Saad bin Abdullah says that according to our elders, there is a mistake and the real saying is that Allah appointed him as apostle when three nights were left in the month of Rajab."

- Sawaabul Aa'maal

Sometimes Worship Leads the Worshipper to the Fire (Of Hell)

Abu Basir has narrated from Imam Ja'far as-Sadiq (a.s.) that he said, "On the Day of Judgement a person would be brought forward. He had performed namaz in his life. He would be told that you have prayed but your intention had been to show-off, so that people may appreciate your worship. This person would be cast into the fire. Then a reciter of the Quran would be brought. He would be told, 'at the time of reciting the Quran, your intention had been to exhibit your sweet voice so that people may appreciate your tone.' This one shall also be tossed into the fire. The third person to be presented shall be one who had died a martyr in Jihad. He would be told that, 'Your intention while fighting was to make a show-off your strength and valour." He shall also be led towards the fire. The fourth person had been a charitable man. He would be told, 'your intention in giving charity was that people may call you generous.' Then he would also be led towards Hell.
(Layali Akhbaar).
Numerous traditions confirm that the Riyakaar person is a Mushrik. This is sufficient for the believing and the thoughtful people.

The Deceitful Person Deceives Himself Alone

Someone enquired from the Holy Prophet (s.a.w.s.) as to how could salvation be attained on the Day of Judgement? He replied, "It could only be possible if one does not deceive Allah. Certainly if anyone tries to deceive Allah he is himself deceived by Allah (i.e. he is repaid for his deceit) and Allah takes away belief from him. If he possesses reason he should know that in trying to deceive Allah, he is only deceiving himself."
"How can Allah be deceived and defrauded?" a person asked. The Prophet (s.a.w.s.) continued, "The person fulfills all his religious obligations but his aim is to please someone other than Allah. Fear Allah and restrain from 'Riyah'. On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles, 'O Kafir, O Sinful, O Crafty one, O Loser, your deeds are nullified and the reward of your deeds is lost. Today you have no worth whatsoever. Go and seek the reward of your deeds from those, to please whom you performed your acts.' (Muhajjatul Baidha, Behaarul Anwaar)

Outward Piety (Riyah) is the Lesser Shirk

The Holy Prophet (s.a.w.s.) said, "Certainly what I fear for you most is the lesser shirk."
Someone enquired, "O Prophet (s.a.w.s.), what is meant by lesser shirk?" He replied, "It is Riyah when Allah would reward His creatures for their deeds on the Day of Judgement He would address those who committed Riyah thus, 'you approach those, to please whom you had performed all the deeds in the world. And obtain your rewards for your deeds from them.' (Behaarul Anwaar).
Is it possible to receive rewards from them? Absolutely not!
Ref: Greater Sins Vol.1

Difficulties and Calamities Nullify the Sins

The Almighty Allah imposes difficulties and sends calamities to the sinful people among the followers of Ahlul Bayt (a.s.) This is because He wishes to cleanse them of their sins so that they are not liable to any punishment after death. If the sins are more, then he gets a difficult death and if the sins are still in excess then he is punished in Barzakh (grave) upto the Day of Judgement.
It is also stated in the traditions that if there is a sinner whose sins are so much that even after all the punishment they are not expiated; then that person will be interned in the Hell-fire till he has recompensed for the remaining sins. The devotee of Ahlul Bayt (a.s.) shall not remain in the fire forever. The everlasting punishment is only for the unbelievers and the enemies of Ahlul Bayt (a.s.)

- Greater sins, vol,1