to be bounded by the Hadith of the two weighty things, where the Islamic prophet Muhammad instructed his followers to follow the Quran and Ahl al-Bayt. Therefore, even for new events occurring during the Major Occultation, Akhbaris continue to follow traditions of Ahlul Bayt, as per the saying of Imam Muhammad al-Mahdi where he said "As for the new events, which will occur (during my occultation) turn to the narrators of our traditions, because they are my proof to you, while I am the proof of Allah to them" Akhbari reject fatāwa based on ijtihad, they also reject the permissibility of writing exegesis of the Qur'an without quoting the narrations of the infallible Ahlu l-Bayt. Akhbari quote the Hadith ath-Thaqalayn and several authentic traditions of the Twelve Imāms to prohibit the practice of exegesis. Akhbaris do not believe in generalization of Hadith, they say Hadith is either right or wrong; further they believe that Hadiths compiled in The Four Books of Shias are reliable. It is reported that Imam Muhammad al-Mahdi acknowledged Kitab al-Kafi (which is among The Four Books of Shias) and said "al-Kafi is sufficient for our Shia (followers)". Where Usulis doubt the credibility of this saying as author of Kitab al-Kafi never quoted the same. In short, the gist of Akhbārī ideology is that nothing but the aḥadīth of the Infallible can serve as authoritative evidence in Islam. Akhbārīs also differ from Usūlīs in their rejection of the Guardianship of the Islamic Jurists, arguing that preachers of religion have no role in politics, clerics should advise political leaders but not govern themselves. Akhbaris believe in the separation of religion and state in absence of Twelfth Imam, they say that only an infallible ruling Imam has a right to combine religion and state; and which will be accomplished only after the arrival of awaited Shia Imam. Usūlism evolved on the basis of Usul al-fiqh (the hypothetical concepts and perceptions of some scholars) centuries after the major occultation. Among the earliest Shī‘a ulamā''' such as Muhammad ibn Ya'qub al-Kulayni and Ibn Babawaiyya, the most important activity was transmission of a ḥadīth. At this time, the Shī‘a distinguished themselves from the Sunni in the category of law, which employed such methods as qiyas "analogical reasoning" and exegesis". However, the Shī‘a developed law directly from the traditions of the Imāms. Initially during the Buyid period, the Twelver ulamā' considered that since