for his various scientific and social interests, so that we can ascertain his views through them, and from their analysis and classification, present a comprehensive picture of his creedal and jurisprudential thought. However, we encounter difficulty in this due to the nature of the composition of these works. And the classification format that was adopted.

Most of these works are not composed in the usual manner of composition, adhering to the arrangement of issues, the presentation of their details and branches. Rather, they are formulated to be a discourse for the general public, in response to the nature of the call that Al-Mahdi undertook in his direction to reform the creed and conduct of all people. He did not aim to produce knowledge in books for the benefit of a select group of scholars, but rather he aimed to make his ideas a lived reality in people's lives. He therefore prepared them in a style dominated by a rhetorical character, with frequent appeals and digressions, and sometimes devoid of argumentation, relying on a bare presentation that is replete with repetition in phrases and meanings.

And if this characteristic in the works and epistles of Al-Mahdi makes the researcher find his ideas easily accessible and clearly defined, as they remained on the surface of the speech, not obscured by complex phrases and strange terminology, it has also led to those ideas, in some instances, lacking support and substantiation. It also lacks the detail and branching that would increase their clarity and prominence. This sometimes leads the researcher to resort to interpretation and introspection to complete the conception of the idea and to bring out the author's intention. All of this is accompanied by difficulties that pose a challenge to the researcher in these works.