All the aforementioned principles are confined to command and prohibition. The command necessitates action. The statement of the Messenger and his approval refer to the principles. Thus, all principles are confined to the command of God and His Prophet, which are in reality the two principles upon which rulings are established. And upon them, obligation is based.

The certainty of the principle: The Mahdi's confinement of the principles of rulings in this manner, which was not preceded by anything except the Quran, the Sunnah, and consensus transmitted by mutawatir (mass transmission), stems from his conviction that a Sharia ruling can only be derived from certain principles that cannot be mixed with doubt, let alone suspicion and ignorance.

This conviction was a fundamental principle of his thinking in the realm of both creed and Sharia. In his various writings, he dedicated several sections to affirming it, providing evidence for it, and calling for adherence to it. This is a conviction that responds to the tendency towards foundationalism that demands certainty, which is manifested in its highest forms in the Quran and Hadith. These are the two principles upon which life was called to be linked and founded.

Regarding Sharia rulings, Ibn Tumart dedicated significant effort to demonstrating that they are only in accordance with truth if they are based on certain sources. In doing so, he aimed to invalidate its opposite, which is the basing of rulings on conjecture. Once this opposite is proven invalid, it becomes correct that rulings are only founded on the certain principles he confined.

He followed several paths in invalidating conjecture as a source for rulings. We will mention three of them: The first is invalidating conjecture in general as a principle for rulings. The second is invalidating qiyas (analogical reasoning) as a domain of conjecture. The third is invalidating the principle of the report of a single narrator for rulings due to the conjecture mixed with it.