And based on this series of duties, the Mahdi's command becomes an inevitable command, one that cannot be defied or opposed, defended or resisted, or disagreed with or disputed. Whoever opposes him is killed, with no defense against this defender, and no trick for the deceiver. This is established by the texts of the Book and the decisive rulings of Sharia.

These absolute and harsh rulings, which the Mahdi presented in a dictatorial manner, not based on evidence, can be explained by the harsh events that marked the period of his call, especially the violent confrontation he faced from the Murabitun. These events led him to seek the means of victory, the most important of which is the obedience and submission of his followers to him. Thus, he fell into these exaggerations and mistakes, and the circumstances of reality often lead to mistakes.

What has been presented regarding the Mahdism of Ibn Tumart shows that it is a Mahdism with distinct characteristics and elements, differing from the Mahdism prescribed by the Shiites, and differing from the concept of the awaited Mahdi as it spread among some Sunnis. It differs from the former due to its lack of... [text missing] ... and it differs from the latter in his remaining alive by divine miracle, then returning to be the savior Mahdi.

The second difference lies in designating Ibn Tumart as the Mahdi, and elevating it to the level of creedal rulings, the violation of which necessitates the harshest rulings and punishments, as we have seen.

If we consider this Mahdism in its abstract foundations, without observing the element of personalization within it, it appears closer to Sunni Mahdism than to Shiite Mahdism, as it is based on the idea of saving the Islamic nation from the corruption and evils it falls into, devoid of any supernatural elements.

[Book of Imamate: Ibn Tumart (79)] [Book of Imamate: Ibn Tumart (80)] The returning Mahdi among the Sabaiyya is Ali ibn Abi Talib; among the Mukhtariyya, it is Muhammad ibn al-Hanafiyya; and among the Twelver Imamis, it is Muhammad ibn al-Hasan al-Askari. See Muhammad Reza al-Muzaffar, *Aqaa'id al-Imamiyya*, and thereafter. See also Ahmad Mahmoud Sobhi, *Theory of Imamate*, p. 415, and thereafter. Ghul al-Shabbi, *Mabaahith fi 'Ilm al-Kalam wa al-Falsafa*, pp. 99, 58. In general, see al-Kulayni, *al-Kafi*, vol. 1, p. 335, and thereafter, regarding the Occultation.