He was not in tune with the movement of life, nor was he concerned with its events. Thus, corruptions arose in the Almoravid society that were contrary to Sharia, and which occurred in plain sight of the jurists and princes, who were often themselves endowed with abundant piety and asceticism. However, the methodology they adopted in jurisprudential research, based on separating branches from their roots, produced this paradox that Al-Marrakshi depicted in his saying: "Women took over affairs and were entrusted with matters." Every woman from the prominent families of Lamtuna and Masufa became a source of every corruption and evil, a highway robber, a donkey driver, and a brothel keeper. The Commander of the Faithful, in all of this, increased his negligence and his weakness grew. He was content with the title of Commander of the Faithful and the tribute that was brought to him, and he devoted himself to worship and devotion, so he would spend the night in prayer and fast during the day.

There is no doubt that this picture was forming in the mind of Ibn Tumart, based on what he generally knew about the reality of what was happening before his journey to the East, and what he learned in detail after his return, when he came into direct contact with the social and political reality. In his mind, this picture was linked to the element of excluding the roots from the Quran and the Sunnah from the stream of jurisprudential culture upon which the state was founded, and to the element of corruption that began to creep into various aspects of life. This, to him, was equivalent to evidence that the cause of this corruption was the weakness of the connection to the roots of religion, which are the source of truth and righteousness.

These meanings were deepened in his mind by what he received in the East from jurisprudential culture, which was founded by the great jurists and usulists of that era, such as Al-Ghazali, Al-Kiya Al-Harasi, and Abu Bakr Al-Shashi. These were the ones who based jurisprudential branches on their roots and therefore looked into their works on the principles of jurisprudence. The Mahdi did not receive their foundational methodology from them as it was presented in their jurisprudential and usul reports in their lessons and books, but rather as a revolutionary methodology that took as its material the victory of the foundational methodology and the call to it, and the criticism of the branch-based methodology.

See, concerning the same source: (7) and concerning the branch-based methodology of the Almoravids: Goldziher, Muhammad ibn Tumart, and onwards (239) and Al-Fard, Islamic Sects in North Africa, and onwards (256).