(1085 AH / 478 AD). And among the two sanctuaries, Al-Juwayni (1012 AH / 403 AD), Al-Baqillani (1015 AH / 406 AD), and Muhammad bin Al-Hasan bin Furk (1015 AH / 406 AD) believed that the first obligation was intention, as intention precedes the intended. Al-Razi tried to reconcile these differences, saying: "This is a verbal dispute, because if what is meant is the first of the intended obligations by the first intention, then undoubtedly it is knowledge for those who consider it capable, and contemplation for those who do not consider knowledge capable. And if what is meant is the first of the obligations, however it may be, then undoubtedly it is intention."

It seems that Ibn Tumart was an Ash'ari on this issue, as he emphasized that the first obligation is the knowledge of God, and said in this regard: "The first obligation on the accountable person is to know God Almighty, because worship is not valid except after knowing the worshipped." We notice in this assertion that the priority of knowing God was compared to the priority of worship, and not compared to contemplation and intention towards Him, as we saw it as a source of disagreement in the previous opinions. Al-Mahdi strongly criticized those opinions that preceded other obligations over the obligation of knowing God, saying: "Those who lack thoroughness in this matter were greatly disturbed, and they set up evidence among themselves and engaged in much debate, but they gained nothing from it. A group of them went to the opinion that the first obligation is contemplation, and another group went to the opinion that the first obligation is faith, and others went to the opinion that the first obligation is knowledge, and others said intention."

Some commentators of Al-Murshida concluded this opinion of Al-Mahdi from his saying at its beginning: "Know, may God have mercy on us and you, that it is obligatory for every accountable person to know that God Almighty is One in His dominion." Abu Abdullah Al-Sukuni said: "The first of God's obligations that one encounters is His knowledge." (Al-Juwayni, Al-Shamil) (3), (Al-Razi, Muhassal Afkar Al-Mutaqaddimin wal-Muta'akhkhirin) (4), (Ibn Tumart, Risalah fi Al-Ibadah) (5), (Same source) (6), (Ibn Tumart, Al-Murshidah) (7). 140