He studied Shafi'i jurisprudence. He may have also studied Zahiri jurisprudence, but he narrated the jurisprudence of Malik and acted upon it in its originality as Malik based it on his principles. He blamed those who imitated him in this matter and did not adhere to a specific school of thought in creed. He contented himself with the branches without the roots. While we find him benefiting from the Ash'aris in most of their issues, we find him benefiting from the Mu'tazilis in some issues, such as the attributes. And from the Shi'a in other issues, such as the Imamate. He extracts from all of this a special school of thought of his own, which he establishes with complete conviction, presents with clarity, and adopts as an independent school of thought distinct from all other schools. So much so that we do not find him mentioning in his reports the name of any scholar from whom he took knowledge, which indicates the degree of independence in his thinking and freedom in his pronouncements. This culture that the Mahdi acquired, these sciences he obtained, and the mentality he developed, could have matured and borne more fruit, had he not occupied himself in the last phase of his life with politics and war. Had he devoted himself to knowledge, he would have been one of the renowned imams of the Maghreb. Nevertheless, he possessed a scientific knowledge that surpassed that of many who were famous for their knowledge among the people of Khartoum.

Sincerity: Was the Mahdi sincere with himself in what he called for in terms of doctrinal, political, and social reform, or did he adopt this as a cover for personal or tribal ambitions, for the achievement of which he employed various means? Some historians and scholars have portrayed the Mahdi as a lying, deceitful sorcerer, whose only concern was victory and triumph. Therefore, he used various forms of sorcery and types of charlatanism to dazzle his followers and ensure their support and obedience.

Muhammad Abdullah Enan, *Islamic Sects in North Africa*, p. 276. (See: Al-Fard, *Al-Murabitun*). Abdullah Allam, *The Muwahhidun Call in the Maghreb*, 1/216. (See: Huisse Miranda, *Political History of the Muwahhidun*, p. 304). (See: Ali Al-Harawi, *A Treatise on Imam Mahdi*, p. 289). 133