of collective rationality in the age of revelation—it would have been out of keeping with the God's eloquent wisdom. Despite his perfections, the Prophet would have been unable—without the direct assistance of God—to solve the countless problems related to organizing religion and running society. Many was the occasion when he hoped and waited for the blessing of revelation from God. Hence, there was no alternative but to formulate—alongside the unchanging and permanent Shari’a precepts—temporary precepts that were contingent on the continuation of the underlying best interests, and to include them in Scripture and Tradition. The language of the proof, even if it explicitly conveys everlastingness, does not prevent abrogation if the evidence and proof for one precept is superseded by a subsequent proof. Our distinguished predecessors have unanimously accepted this. Formulating opinions (ijtihād) means distinguishing precepts that were laid down in accordance with the demands of time and place and the conditions of the age of revelation, from the unchanging and permanent precepts of the Shari’a. Confusing these two types of precepts, and considering all the precepts of Scripture and Tradition to be unchanging and applicable in all times and places, is to fail to understand correctly the meaning of religion, the aim of the Prophetic mission and the objectives of the Shari’a. Islam as an End in Itself The comparative studies between Kadivar's approach of reforming in Islamic thought and other Shi'a thinkers reaches to these concluding remarks: There are three approaches to the discussion of compatibility of Islam (or more precisely Shari’a and fiqh) with modernity among Muslim Shi’i thinkers in the recent century and a half in Iran. Although the Constant and Variable Perspective of in its different expositions by Na’ini, Allama Tabataba’i and Seyyed Muhammad Baqir Sadr, is the most famous perspective of the compatibility of Islam and modernity, it has four serious problems. Ayatollah Khomeini's Perspective of Governmental or Expedient Fiqh, which is the official policy of Islamic Republic of Iran, aside from its flexibility, encounters four problems. The Perspective of Islam as an End in Itself is the third approach that the Kadivar argues has four advantages. It has the capacity of giving a new interpretation of Islamic jurisprudence (fiqh) in the modern world based on the spirit of Islam and the goals of the Qur’an, tradition of Prophet (Sunna) and his household (Ahl al-Bayt). He finds that Islam as an end in itself