Its divisions and principles. In the intellect, there are self-evident meanings that are the starting point and basis for all subsequent knowledge. He expressed these meanings as necessity, and said: "This necessity is established in the souls of all rational beings," indicating that he subscribes to the innate nature of the intellect, like all other Islamic scholars.

This rational necessity is represented by three principles: the necessary, the impossible, and the possible.

The necessary is that which must be, such as the dependence of an action on an agent. It is of three types: the necessity of the exclusivity of realities, such as the exclusivity of a body to the states of motion and rest; the necessity of their specialization; and the necessity of the consistency of realities.

The impossible is that which cannot be. It is of three types: the inversion of realities, such as the ancient becoming created; the negation of realities, such as one thing being alive and dead at the same time; and the invalidity of exclusivity, such as the existence of another state alongside the motion and rest of the body.

The possible is that which can be and can not be, such as the falling of rain. This possible is only possible in our regard; however, with God, it is either necessary or impossible, because His knowledge reveals all things.

Methods of the intellect in knowledge: The intellect uses two methods in its movement to acquire knowledge: the method of inferring actions, and the method of analogy.

Creed: Ibn Tumart was influenced by Al-Baqillani's saying: "The intellect is the knowledge of the necessity of the necessary and the impossibility of the impossible, and it follows customs."

Doubt: Doubt is the continuation of reality and its not turning into its opposite.

This means the specialization of reality by itself and the absence of its opposite alongside it.

See: Ibn Tumart, Treatise on Knowledge. Also see the explanation of "The Most Cherished Thing Sought" in the Creed.

Ignorance: Ibn Tumart said in his Treatise on the fact that the Sharia is not established by the intellect. What is perceived by the intellect is of two types: what we perceive by inference from actions, and what we perceive by analogy.