And the emphasis by Ibn Tumart's followers, his political adherents, and historians that he was the awaited Mahdi, led to this idea becoming a firmly established conviction for all the Muwahhidun, and it remained so for a long time, only being revisited at a later stage of the Muwahhid state.

The Mahdi and his followers: Based on the hadiths concerning the Mahdi and the signs mentioned in those hadiths, Ibn Tumart decided that knowledge of him became obligatory, and belief in him became incumbent upon every person. This was on two levels: first, belief in him as an abstract idea, considering the narrative aspect of the hadiths; and second, belief in his person, considering the descriptive aspect which specifies his signs and characteristics. The Mahdi said in this regard: Knowledge of the Mahdi is established everywhere and in every council, due to the widespread transmission of hadiths about him, to the extent that it is known among Arabs and non-Arabs, Bedouins and settled people. What was known with the necessity of widespread transmission before his appearance will be known with the necessity of direct observation after his appearance. Therefore, based on these definitive rulings, the argument for his infallibility is built upon evidence, and the hadiths are considered a consequence of this. It is stated: "Whoever doubts him is an infidel." This was a ruling that carried with it the arbitrariness and exaggeration of its premises.

And since it was thus obligatory to know and believe in the Mahdi, obedience and submission to him were also obligatory. Ibn Tumart depicted this obligation with emphasis and certainty, saying: "Listening and obeying him is obligatory, and following him and emulating his actions is obligatory. Believing in him and confirming him is obligatory for all, and submitting to him is obligatory. Being pleased with his judgment is obligatory. Conforming to all that he decrees is obligatory. Returning to his knowledge is obligatory. And following his path is obligatory."

(See page 407 for further research. See page 75 for explanation of the most sought-after.) (Ibn Tumart, Kitab al-Qawa'id: 76) (Same source and page: 77) (Same source and page: 78) 246