It became clear that the field of knowledge by transmission (tawatur) is the content of a report whose existence is established by the certainty of the people and the scholars. And the scholars understood this to be a certainty. It is clear from the foregoing that the Mahdi gave great importance to tawatur, as he dedicated ten chapters to explaining and defining This concern for tawatur explains his ten rules in the book "A'azz ma yutlab" The Mahdi considers it the only way to establish the principles of rulings, as he denies that analogy This necessitates that only what is transmitted by tawatur remains as a principle, and that the report of an individual is not a source of ruling. defining tawatur and detailing the discussion of it rulings for the establishment of principles and the preservation of their certainty. The relationship of the principle to the branch. The principle and the branch are two interdependent matters. The principle is only a principle in relation to its branch. And the branch is only a branch in relation to its origin. Therefore, the certainty of the evidence requires a full discussion of it, defining the reality of the branch and its rulings, and the relationship between it and the principle. The Mahdi dedicated several chapters to this purpose in "A'azz ma yutlab". We will present the most important of the opinions mentioned therein: The reality of the branch and its classification. The branches of Sharia are the divine rulings related to the actions of the accountable, and they are divided into And these branches have no principle except for five categories: obligatory, forbidden, recommended, permissible, and discouraged. It is derived from it and established only by what is proven by tawatur, whether in the Book, the Sunnah, or a consensus referring to them. Reason is not a source of rulings, as it only contains contradiction and permissibility. And when the right is established by certainty, as well as imitation. And arbitrariness, because they are based on ignorance. And ignorance does not lead to knowledge. And the same applies to claims. Because claims are equal, and neither of the two equals is more entitled than the other except by evidence. And "A'azz ma yutlab" expressed this meaning in his definition of ruling, saying: Al-Ghazali expressed this meaning in his definition of ruling, saying: