The writer of this Ph.D dissertation has gone through various scholarly sources and materials and has consulted numerous articles and magazines, and has had several interviews with well-versed scholars in field. The overall conclusion of the writer is that the great Sheikh Ansari (God bless his soul) has followed the vivifying movement of Vahid Behbahani and has perfected it. The Sheikh has been against strict reliance on Hadith and he has been successful in maintaining the position of Ijtehad -the practice of religious jurisprudence - which has been stabilized since then. The bountiful works of this chaste and godly scholar are used by the zealot students and researchers in the field. A few of his innovations are as follows: 1) The creation of a reasonable and correct relationship and order for the subjects of the science of religious jurisprudence; 2) The recognition and presentation of a true position for the principles of application; 3) The presentation of new discussions and coining new titles such as the argument about Hukumant and Wurud; 4) The division of the principles of Mastery with regard to the cause of its previous established condition, into religious and rational ones; 5) Sheikh's unique notions in the science of religious jurisprudence such as his disbelief in the sinfulness of someone who has not committed any sin (although he is ready to do it), and his readiness to accept the sworn testimony of such a person. The Sheikh was indifferent to the honesty of the narrator of one single piece of Hadith, and acting in conformity with the narrated consensus, and his very novel reasoning which he has offered and displayed during his conspicuous innovations. All the above cited points indicate that Sheikh has employed the principles of religious jurisprudence the utmost degree both in theory and practice.  

Although the knowledge of the principles of jurisprudence is referred to as the logic of jurisprudence, this knowledge itself depends on principles and foundations which, in the modem literature, have somehow been considered as belonging to the philosophy of jurisprudence; or perhaps they should be considered as belonging to the philosophy of the principles of jurisprudence. Among these foundationsare "principality of causal interpretation" and "principality of devotion". Although, traditionally, these principles have not been discussed in detail in the principles of jurisprudence, they form the underlying basis of the fatwas and jurisprudential schools. In the present article, the writer discusses these principles, defines the domains of each, and clarifiers, in particular, the position of Shi" ite Muslims in this regard.

To verify the reliability of a hadith, there are several approaches: 1) rational necessity 2) pure submission 3) methods used by rationalists 4) submissive expansion of methods. Since other approaches are applicable there is no room for rational necessity approach. But unyielding and firm indication were established for two of these approaches (i.e. rational necessity pure submission).Some based their methods completely on one of these two approaches. But since there were some theoretical problems in the way of faqihs Uurisprudents) and traditionists while handling different classes of hadith, it was necessary to reengineer and research for a new approach to verification of hadith reliability. The author of this article tries to prove the theory of Submissive Expansion of Methods Used by Rationalists Concerning Hadith Authenticity. To do this he discuss these issues: a) positive reasons b) domain of submissive expansion of methods c) great benefits and results of this theory in the field of usul science and fiqh d) the rational and systematic status of submissive To verify the reliability of a hadith, there are several approaches: 1) rational necessity 2) pure submission 3) methods used by rationalists 4) submissive expansion of methods. Since other approaches are applicable there is no room for rational necessity approach. But unyielding and firm indication were established for two of these approaches (i.e. rational necessity pure submission). Some based their methods completely on one of these two approaches. But since there were some theoretical problems in the way of faqihs Uurisprudents) and traditionists while handling different classes of hadith, it was necessary to reengineer and research for a new approach to verification of hadith reliability.The author of this article tries to prove the theory of Submissive Expansion of Methods Used by Rationalists Concerning Hadith Authenticity. To do this he discuss these issues: a) positive reasons b) domain of submissive expansion of methods c) great benefits and results of this theory in the field of usul science and fiqh d) the rational and systematic status of submissive

Shi'ism is a current formed simultaneously as Islam itself by the Prophet (p.b.u.h). Authentic traditional and historical evidences such as the tradition the day of Home (yawm ul-dar), Place (manzalah), Ghadir etc... affirm this issue. Because of this fact, a group of the Prophet companions like Salman, Miqdad, Abudhar and Ammar ibn Yasir were famous as Ali's Shi'a at the time of the Prophet.Shi'ism in the Prophetic era has characteristics such as devotion and submission to the Prophetic traditions, ascetism, piety, simple life, courage, fighting in the battle fields, faith and belief etc. These characteristics are marks that distinguish Shi'ism from other currents.

The issue of expediency and basing the real rules on expediencies and corruptions enjoy a special place in Ilm al-Usul in a way it's acceptance or rejection will effect on Figh and Islamic law particularly if we believe in Imam khomeini's views who holds that expediencies and corruptions are accessible in the field of transactions. The issues of zanun (conjectures) and amarat (signs) pertain to faitah (dead) expediencies which constitute the main concern of Usuli scholars. In this regard Shaych Ansari developed his theory of Sulukiyyah to solve that problem which some were in agreement with him and some others did not agree with him. Imam Khomeini as an Usuli scholar presented his own view to solve this problem. This article is an attempt to study this issue with reference to Imam Khomeini's ideas.

One of the modern achievements after the constitutional movement was Pahlavi's gradual institutionalization of traditionalism and its anti-religious and traditional standing which aimed at weakening of moral religious values or deislamization in the East following Salfi Vahabi movements and the advent of contemporary Iranian identity crisis and western thought and their economic, political and cultural colonization made Arab, Turkish and Iranian intellectual reflect on these issues. This atmosphere which started with the works of some of the intellectuals and reach its peak during Reza Sha' s period, there came into being some whose those and ideas inclined towards humanism and secularism. In the light of government's moderation and panmodernist intellectuals such as Kasravi, Shariat Sangalaji, Hokmizadeh and etc attacked Islam and traditional representations through their speeches and their innovative and critical writings. Because they thought that they would be able to apply scientism principles and European rationalism to the eastern traditional society through their superficial and sever criticism of legal (Shariat) frameworks.In such a situation Reza Shah's government made some changes in Iranian society based on his patterns from western modern society such as the establishment of bureaucracy, the establishment of modern schools, the establishment of the house of justice and the abolition of religious legal courts and etc. finally modern western beliefs were executed through king' s worldview. The main issue of this article is to analyze the attempts of some of anti-religious modernists or modern religions thinkers to replace western rationalism with religious faith or new and up to date interpretation of religion and also it offers Reza Shah's religious policy results and the main problem with contemporary intellectual movement.

The renown in technical term of the jurists is surveyed and researched in three kinds: tradition, document, and judicial (Fatwaei) renown.The pivot of this research is mainly debates about the judicial renown.It is contentious matter that there is three kinds of theory about this renown as follows:First: it is argument.Second: it is not argument.Third: archaic renown (Shohrat-e-Qodamaei) is argument because this renown refers to Imam’s statements.But renown of modern times (Shohrate-e-Motaakher) is not argument, it is without document and including elicitation problems.

Among realms being dealt with by sunna in general and prophetic sunna in particular is medicine and hygiene of body and psych. It is attempted in this essay to answer some questions posed concerning authenticity of those hadiths, such as: Considering their source and chain of transmission, at which level of validity do medical hadiths stand? Assuming validity of their source and authenticity of their chain of transmission, what is the criterion for their validity? In other words, should such hadiths be accepted devotionally like juristic hadiths, or should they be accepted only if they are proved by definite, certain achievements of science? Generally speaking, can such realms as medicine and hygiene be included in the scope of religion and prophecy of the holy prophet? May the religious realm be defined through consideration of medical hadiths? And the like.