The theological origins of the followers of Islamic sects are basically influential in their opinions and in their intellectual intuition equally. On this basis, Qaisari was under the influence of theological thoughts of the Sunni scholars in his commentaries on intellectual intuition and spiritual connections. As a Shia scholar, Seyed Heidar Amoli considers the Messenger (pbuh) of God and his Infallible Household superior to other prophets and Imams, arguing that the Prophet (pbuh) of Islam was the best of creatures and most perfect human being on earth. In view of Imam Khomeini, too, Imam Ali (As) holds the title of general absolute guardianship of jurist consult and that, such guardianship constitutes the inherent nature of caliphate and absolute guardianship of the jurist consult constitutes the inherent nature of the material caliphate. However, Shia theology does not have substantive difference with Islamic theology practiced by Sunni Muslims, although there are major differences in the two schools of Islamic thought’s interpretation of the perfect human being. According to Shia theologians, the 12 Imams are the true and genuine examples of the perfect human being. This sameness in concepts indicates concord of Shiism and theology vis-à-vis Wilayat or Islamic authority. It may be argued that Shia theology – in its general sense – is a mirror reflecting theological thoughts of Shia Muslims for characterizing a perfect human being since Shia theology is basically a gnostic interpretation of Islamic theology in Sunni school of thought. As a matter of fact, Shia theology does not have sharp differences with Sunni school of thought in theological fundamentals, and the only difference appears in characterization of a perfect human being. This paper analyzes manifestation of Shia theology in view of the contemporary Shia sage and theologian Imam Khomeini based on the introductory remarks of Sunni scholar and theologian Sharaf al-Din Qaisari.