People; when confronted with forceful prevention and obstruction, a feeling of agitation is born in the soul. This often leads to a trait of cruelty and a desire for destruction, in order to manifest what one believes to be the truth. But did Ibn Tumart's actions go beyond this limit, taking on another form that resembles a pathological state characterized by an overwhelming drive for destruction, killing, and bloodshed without any religious restraint or adherence to the rules of Sharia to curb that drive and direct it towards truth rather than falsehood?

We find in some historians descriptions of Ibn Tumart that suggest an affirmative answer to this question. According to them, he was "hasty in shedding blood," "unhesitating in spilling blood," and "a bloodthirsty individual who did not hesitate." It was easy for him to "destroy a scholar to achieve his goal," and he was not cautious. It was easy for him to shed the blood of a scholar for the sake of his opinion and to achieve his objective. He "established killing as a practiced law, contrary to the Sunnah of God and the Sunnah of His Messenger."

These descriptions are based on actions attributed to Ibn Tumart and practices characterized by violence and bloodshed, which have been transmitted by some history books and portrayed in a manner of ugliness and horror that offends the conscience and incites vengeance and wrath. He was quick to enforce religious duties and maintain order among them with cruelty, which often ended in killing. Whoever showed stubbornness in not obeying orders was killed, whoever showed favoritism towards his brother or father was killed, and whoever doubted his infallibility or his being the promised Mahdi was killed.

Among these accounts is the reported treachery towards the people of Tinmel. After its conquest and the surrender of its inhabitants...

[References] [25] Ibn al-Imad, Shadharat al-Dhahab, vol. 2, p. 25. [26] Al-Salawi, Al-Istiqsa, vol. 1, p. 137. [27] Ibn Idhari, The Age of the Almoravids and Almohads, p. 192, 194. [28] Al-Shatibi, Al-I'tisam, vol. 2, pp. 90-91. [29] Same source and page. See also: Ibn al-Qattan, Nizam al-Jiyan, p. 139.