Understanding of the methodology of the shi'a-imamiyyah in the classical term

This study is entitled "Understanding of the Methodology of the Shi'a-Imamiyyah in the Classical Term" intended to approaches of the methodology the Shi'a-Imamiyyah. This study consists of four chapters. In the introduction we presented the subject, the literary survey, the method and the sources of the thesis and examined stages of the methodology of fıqh from the formation process of concerning the Shi'a Imamiyyah to Abû Jafer al-Tûsî. It's examined that the methodology of fıqh came up and evolved with the effort of members of Usûliyyûn school after disappearance of twelfth Imam. In the first chapter, we dealt with the understanding tradition of the Shi'a-Imamiyyah and method in practicing of ahad habar. We concluded identification and assessment within the framework of this chapter that both it's not objective methodology of practising which presented by Tûsî as methodological and methods in the resolving the conflict. On the contrary we concluded that it's acted with the secterian concers and incentives. In the second chapter, we described subcategories of addressing and their indication to the real meaning. In the third chapter, we dealt with canonical (shar'î) laws. These are accepted as patterns which indicate meanings related to commandments & prohibitions; general and particular rules, absolute and conditional issues, concise and apparent expressions, nâsih (abrogation) and mensûh wordings/verses. Theory of duty has four main principals: These four principles are haram (awful sin) which is under category of kabih (flagrant violation of human nature); and mubah (licit acts), mendup (praiseworthy efforts) and vacip (morally obligatory duties) which are under the category of hasen (pleasing deeds). In the fourth chapter, it's analyzed accepted or rejected evidences and methods. In this sense, kıyas (syllogism) and ictihad (epoch-making) are counted as two terms having same function and content, thus rejected as methodological perspectives. On the other hand, icmâ (consensus) is accepted not as separate but as formal evidence which is used as a tool for enlightening orations of Imams. Additionally, admissible evidences such as Kitap (Qur'anic verses), ahbâr (hadiths of Prophet Muhammed), ef'al (acts of Prophet Muhammed) and istishab (non-disturbance of continuing rules) are accepted notably. (Key Words: Shi'a, Imamiyyah, Methodologists, methods and evidences)