The question of where these three methods come from is evidence of their limitation to benefiting knowledge.

He also supported this with another rational proof, summarized as: existing things are of two types: those we have witnessed, and those we have not. What we have witnessed, we have reached through senses such as perceiving bodies, colors, smells, and their equivalents among the perceptible. What we have not witnessed is of two types: some can only be reached by reason, such as knowing God Almighty, and some can only be reached by hearing, as there is no possibility for reason or senses in it, such as news of the afterlife, paradise, and hell, and the existence of distant lands.

It is not hidden what is meant by this proof of circularity, where the proof of the limitation of methods of perception is based on the limitation of perceptible things. However, we only knew that these perceptible things are limited in this way based on our use of those methods, so it is therefore a circular argument.

The commentator of "A'azz ma yutlab" mentioned that Al-Mahdi, in some of his writings in the Western language, said: The methods of knowledge are six: reason, senses, transmission (tawatur), miracles, and signs for those who have not witnessed them.

Then the commentator tried to reconcile the two opinions, saying: These last three are included within hearing, so Al-Mahdi mentioned them sometimes as a single category, and sometimes in detail. In both cases, the methods are reduced to three.

We find in the writings of Ibn Tumart many sayings, indications, and explanations related to these three methods, in terms of their nature and their role in perceiving reality. We will try in what follows to compile from those scattered sayings and explanations a complete picture of each of these methods.

Reason: -1 The reality of reason: Ibn Tumart does not provide a direct definition of reason, but he clarifies its reality through... [Footnote 22: "A'azz ma yutlab" commentator - unknown] [Footnote 23: Did not mention the sixth. Same source and page.] [Footnote 24: See different definitions of reason in: Al-Ghazali, Ihya' Ulum al-Din, 1/90; Al-Iji, Al-Mawaqif, 2/79.]