The conclusion is to clarify his position on this issue through some indirect references and opinions. The idea of the Absolute Being dominated Ibn Tumart in his divine conception. This is the idea he mentioned in various places in his writings; and he elaborated on it in different ways. Absolute transcendence of God Almighty by negating from Him everything that might be attributed to Him, imagining Him as subject to accidents in His essence or attributes. (The Absolute Being is the Eternal Ancient, to whom limitations are impossible due to absolute existence without restriction or specification by a free agent, or by a usual cause. The properties of genera are impossible for His absolute existence, and limitations are impossible for His absolute existence. His existence was not restricted by the choice of a creator, and His existence was not specified by a predetermined, powerful specification. And Al-Mahdi said in another place: (He has existence absolutely without restriction, and without beginning, and without place, and without direction, and without limit, and without genus, and without form, and without shape, and without quantity, and without manner, and without state. Minds do not limit Him, imaginations do not conceive Him, thoughts do not reach Him. He is not characterized by change, nor is He shaped by intellects, nor is He characterized by being in a place and moving. And this conception of divine existence, in its extreme abstraction, and its deep negation, and its purification of absolute existence for God Almighty, makes us ask: Is Ibn Tumart, based on this conception, among those who deny the divine attributes in their existence beyond the essence? Some scholars of Ibn Tumart and critics of his works have gone so far as to say that he is among the deniers of attributes. There is no doubt that they concluded this from the sayings we have presented, as he did not explicitly deny the attributes. Ibn Tumart, a treatise on information. He also says in the creed: (He is the First and the Last, and the Apparent and the Hidden. And He is the Knower of all things. The First without beginning and the Last without end; the Apparent without limitation, and the Hidden without specification. Existent absolutely without restriction or limitation. And see also: Treatise on the Oneness of the Creator.