The Mahdi, Abu Mansur al-Maturidi, called it proof of unity, proof 944 AH / 333 AH. creation. But it is based on the deduction from observing unity in the universe to unity in the Creator of the universe and its administrator. And we find with al-Shahrastani a proof that is also based on the idea of creation. Its essence is that the observed creatures have led us to the existence of a creator. This creator is who favored their existence over their non-existence when they were undecided between existence and non-existence. And that favor can only be one. Because sharing in the favor leads to the invalidity of independence. The simplicity of this proof made it easy to grasp and close to convincing. The Mahdi derived it from the Holy Quran, as indicated by the aforementioned verse.

From the previous presentation of the Mahdi's proofs for monotheism, it is clear that they are generally novel proofs, either in their original material or in their style of construction and presentation. The Mahdi's personal character was clearly evident in them, showing his rhetorical ability and his depth in the principles of religion, despite some limitations he sometimes fell into.

We also note in these proofs that they were formulated – except for the last one – in a complex theological style, which contradicts the general approach the Mahdi chose for his call, which was based on addressing the general public to correct the misconceptions they had fallen into, which might be mixed with anthropomorphism and simile. How can the general public comprehend these complex proofs, and be convinced of the reality of monotheism they necessitate? However, he may have directed these proofs to the scholars of the Murabitun to establish proof against them, due to what he saw of their anthropomorphism, so that when their creed was corrected and based on complete transcendence, it would have an impact on correcting the ideas of the general people of the Maghreb who follow them. Knowledge: - 3 We have not found in the Mahdi's writings a detailed theological discussion on the attribute of knowledge, in which he discusses See: Al-Maturidi, Kitab al-Tawhid: (88) See: Al-Shahrastani, Nihayat al-Iqdam: (89) 214