Ma`rifat Siyasi

The theory of "the guardianship of a Muslim jurist (faqih)" has been rationally and narratively proven. However, its rationality does not equate with its being discursive. "The guardianship of a Muslim jurist" is secondary immediate in religious and jurisprudential coherence and can be explained within the framework of a priori data (theorems and their analogies) . Noetic quality is superior to deduction in history and rank (methodology) and is very important in Imam Khomeini's methodology; but most scholars have neglected this important principle in the epistemology and methodology of the guardianship of a Muslim jurist. Noetic quality is consistent with terminological and logical function in Imam Khomeini's ideas. The literature of the guardianship of a Muslim jurist can be divided into two parts: pre-argumentation, including narrative jurisprudence and the initial centuries of fatwa jurisprudence; post- argumentation in which in the course of history, due to reflections and doubts, the argumentative literature developed both in quantity and quality, and independent works were written about the guardianship of a Muslim jurist, but this does not mean the negation of noetic quality. Besides the notion of positive noetic quality, some other notions can be identified that, based on certain perceptions, explicitly or implicitly argue for negative noetic quality. Negative noetic quality does not have a long history. Therefore, the separation of scientific and practical work (social, political) clearly negates the social and political guardianship of the jurist. The comparison of positive and negative noetic quality shows the importance of analyzing the perceptions that exist in proving or denying "the guardianship of a Muslim jurist