The 4 main things a woman should look for in a husband in today's society are:

1. Fear of God
2. Social awareness
3. Decency/Presentability
4. Patience

Here is why.. 1. Fear of God is the basis of all virtue at the mental, spoken and behavioral level. It is the element most needed for the man to self-build and for the man to build a successful life. A man who fears God fears Him in his choices and the way he treats his wife and children..

Many modern-day Shi'a are struggling to understand and stay firm in the religion because they have been taught by secularism to not follow the hierarchy commanded by the divine power structure: Prophets (a) -> Imams (a) -> jurists who meet the criteria for Islamic authority.. Because they are conditioned by 'American Islam' to seek the 'spiritual journey' alone and independent upon said divinely ordained hierarchy - [so much that they doubt and deny such a hierarchy even exists] - they interpret the noble Qur'an and narrations as they see fit..

This is, until further notice, the last thread of the wilayat al-faqih series. It will include the opinions of some of the most prominent living jurists, may God preserve them, on the concept. Since they all accept the executive authority of the jurist, this thread will display: (1) Examples of jurists who accept the executive authority of the jurist via both the postulates and the textual evidence. (2) Examples of jurists who accept the executive authority of the jurist via the postulates. This should help also in delineating the difference..

In the last thread, we mentioned that the jurists who meet the criteria are all deputies of the Imam of the time (aj), and that they work as an apparatus. We also said that when one jurist has the criteria, resources, and opportunity, he may step forward for leadership.. As leader, the guardian-jurist may issue executive orders..
In this thread, for mere context and reference for those interested, we will provide examples of: (1) the jurists distributing roles and working as an apparatus; (2) jurists issuing executive orders throughout history..

Many ask about the relationship between wilayah and marja'iyyah - that is, the relationship between the jurist serving as leader, and the other jurists serving as legal guides. The answer is simple: all jurists who meet the criteria are deputies of the Imam of the time (aj).. Thus they all have an authority - now, whether people understand that and refer to them does not change it, though such support would enable them to fulfill their role and authority to the fullest. But what if a jurist has the needed support, resources and opportunities to lead?

One myth and misconception about wilayat al-faqih is that it is Imam Khomeini's "theory", whereas the evidence says otherwise - and so does the history of the Shi'a, some of whose leading jurists had exercised executive authority long before the Islamic Revolution of 1979.. This short thread will feature 3 examples of jurists who did so:
1. It seems the first jurist to practice wilayat al-faqih extensively was "Al-Shaheed al-Awwal", Sheikh Shams al-deen Muhammad b. Makki of Jabal 'Amel (d.786 AH). He was the leader of the Shi'a during his time..

Having learned that jurists agree the jurist is the executive authority during the occultation, and that this concept is proven by the intellect and by text, it is important to: (1) learn more about the criteria of Islamic leadership; (2) know if Imam Khamenei is suitable.. Why is this important?
(1) Because meeting the criteria is what makes the authority legitimate and binding to all. (2) Because we live during a time in which there is someone serving as guardian-jurist, so we must know and understand our duties. Let us begin in the name of God:

All of the jurists agree on the rational proofs summarized in the last thread, which establish the executive authority of the jurist. This is the reason behind the emphasis that no jurist denies wilayat al-faqih entirely. But some also view the texts as sufficient evidence.. What are some of them?
Many verses from the holy Qur'an can be used as evidence. For example:
1. Those mentioning the rule of scholars, such as 5:44
2. Those calling for Islamic governance and rejecting other forms of authority, such as 5:44, 5:45, 5:47

It was explained in the previous thread that the difference in opinion between the jurists is that some believe the jurist is the executive authority because the texts have assigned this post to him, while others believe he is the executive authority via other rules/postulates.. What are some of them?
1. That many Islamic laws and rulings require an Islamic gov't to be implemented, with an Islamic leader who must be an expert in that field - that is, a jurist. This evidence is focused on by many such as Imam Khomeini, Sayed Sistani, and others..

Wilayat al-faqih is a deep concept, but can be explained much easier than it seems in some attempts to hide or elaborate it for Western audiences who do not speak Arabic. This thread and some follow-up threads that may and may not come later should help. In the name of Allah: Jurists all agree that during the occultation, they have been extended a juridical (not ontological) authority from the infallible guardian. Some believe the textual proofs suggest attributes of absolution that show a whole guardianship has been extended, minus some exceptions..

One of the rising trends in Islamic scholarship and movements in the West is the conversion of religion from an all-encompassing order to a vertical spiritual adventure with some moral duties towards society, typically accompanied with wide critique of religious axioms.. This is essentially the first step in spreading the 'new Islam' that corresponds with secular society by personalizing the religious experience and limiting its purview. Scholars thus have no real role in the grand scheme besides giving poetic reminders of peace and tolerance..

Ayat. Sayed Muhammad-Bāqir al-'Hakeem: "The cause of Imam Hussain (a) is a legal stance. It is not incorporeal in the sense that it is about him (a) and not us. It is incorporeal - all divine commands are. But it also pertains to the Ummah's state in all times and generations.." This is the son and representative of the top religious authority of Najaf during his time, Grand Ayat. Sayed Mu'hsin al-'Hakeem (passed 1970). And this is the view of the Shi'a school of thought and whoever denies it is defying and ignoring centuries of immeasurable evidence.

Who of the religious authorities allows crawling like animals or using labels like "dog of Hussain" and so and so? Even jurists known to be staunch advocates of the Hussaini rituals have made this impermissible due to obvious reasons. One must ask: so, why does the chaos persist? One must ask: if it is orchestrated, then who are the movers and how do they operate and how can the conscious believing public combat their devilish efforts to harm the image of God's religion and distort the legacy of the pure progeny or blemish the value of their sacrifices?

The cause of Imam Hussain (a) is not followed universally, but it is a universal cause. In fact, it is the only essentially universal cause - meant for all peoples of all nations at all times. It is unfortunate to see that some still carry an exclusive mentality regarding this. You find them arguing against statements such as "Everyday is Ashura and everyday is Karbala.." Yes, this is not a narration from Ahl al-Bayt (a). It is actually inspired from the poetry of Sheikh Sāle'h al-Kawwāz al-'Hilli. But does this mean it is somehow false or incorrect?

Imam Hussain (a) told us everything. We just have to listen. He said: "I have emerged to call for reform in the Ummah of my grandfather.." He did not say he emerged 'for reform', but "to call" for reform. The rest is the job of the people - and this sums up the lesson of Ashura. Brothers and sisters, we tend to forget that as an infallible divine authority and as al-insān al-kāmil (the complete human being), Imam Hussain (a) was going to fulfill his religious duty anyway. The question was always whether or not the people would follow and answer the call.

Imam Hussain (a) says: "By God, if there was nowhere to escape or seek refuge, I still would never pledge allegiance to Yazīd ibn Mu'āwiyah (la).." Now think of the current circumstances of the Ummah - do you succumb to the social and political pressure of the enemies of Islam? In reality, this is what it ultimately comes down to. Have you chosen routes of comfort in your quest for spiritual ascendancy? Or do you realize that 'comfort' makes it no 'quest' at all? Have you chosen love without sacrifice? Or are you cognizant that there is no such thing?

This morning, Najaf-born Ayat. Sheikh Muhammad Ali al-Taskīri passed away at 76 years old. He studied under Grand Ayat. Sayed al-Khoei, Grand Ayat. Sayed Muhammad-Bāqir al-Sadr, Grand Ayat. Sayed Muhammad-Ridha al-Golpaygāni, Grand Ayat. Sheikh Wa'heed al-Khorāsāni and others. He spent his noble life calling people to the path of truth - serving the Qur'an and Ahl al-Bayt (a), raising awareness about wilāyat al-faqīh, working for proximity between Shi'a and Sunni Muslims, and more. He was a known intellectual in both Iraq and the Islamic Republic.

It is mandatory to know who God's masters over creation are. Grand Ayat. Sheikh Jawādi Āmoli says in the first volume of his Adab Fanā' al-Muqarrabeen: "The entire realm of [dependent] existence is of the making of the pure Imams (a) and people have been made for them.." This is because we believe that Ahl al-Bayt (a) represent the medium between God and His creation, as well as the medium between creation and God. "Nothing rises from creation to God and nothing falls from God to creation except through them", as our jurists have often expressed.