When he came to the Sus, he undertook what was greater in order to manifest his religious convictions. He fought the Almoravids, that great force in numbers and equipment, which had subjected the entire Maghreb and Al-Andalus to its rule, and he spent the rest of his life confronting them. It would have been possible for this scholar, returning from the East, to retire to a life of ease among his people, and to live as many scholars lived under the Almoravid rule, enjoying tranquility away from power, or to be overwhelmed by gifts and showered with blessings. In either case, they would not dare to speak the truth in darkness. Matters would proceed before their eyes contrary to the dictates of Sharia. It was sufficient for him and his supporters, and followers flocked to him from all directions, to find some rest and enjoy some worldly pleasure. He remained for ten years in constant preparation for the revolution and readiness for confrontation, with extreme scarcity in food, drink, and possessions, which serves as proof that the man truly believed he was on the side of a just cause, which was to manifest religion as it appeared in his mind after his studies in the East. He also believed that this just cause would be victorious and successful. This belief possessed him and became so ingrained in him that it made him, in pursuit of victory, a brave and heroic man, strong-willed, sincere in his purpose, and very patient with harm. However, this sincerity in faith in the creed and in the call contradicts what he claimed. What is the way to resolve this contradiction and this dilemma? Perhaps Ibn Tumart, due to the intensity of his belief in his cause and the extent to which he sacrificed himself for it, remained the Mahdi in a state of austerity, restraint, patience with hardships, and renunciation of the world, until God took him, and he had nothing of worldly fortune or pleasure, not even a child, which souls might incline towards and deceive themselves into desiring. Ibn Khaldun, Al-Muqaddimah: (19). Al-Subki, Tabaqat: (20).