This statement aligns with the Salafist delegation and contradicts the Ash'ari interpretation. This is what led some researchers to doubt Ibn Tumart's introduction of the methodology of interpretation to the Maghreb. Can we, after this explanation, say that Ibn Tumart was Ash'ari in doctrine, as most historians have gone? It seems more accurate to say that Al-Mahdi was clearly influenced by Ash'arism, without being fully committed to the Ash'ari doctrine.

Within the scope of Ash'arism, it is worth dedicating some discussion to the relationship between Al-Mahdi's views and Al-Ghazali, as he was his most prominent teacher. To what extent was he influenced by his teacher's views? A comparison between the fundamental views of these two men suggests that the difference between them is wider than the agreement. If we go beyond the apparent clear influence of the student on his teacher in the tendency towards intellectual liberation and abandoning تقليد (taqlid - imitation/following) to arrive at personal opinions through contemplation, we find only a few issues that carry the suspicion of influence, such as the method of proving the vision of God Almighty, the emphasis on the principle of enjoining good and forbidding evil, and some minor usuli (principles of jurisprudence) issues. Meanwhile, we find a clear difference in a number of fundamental views. In addition to those views in which Al-Mahdi differed from the general Ash'aris, which have already been mentioned, we find that he differed with Al-Ghazali in his Sufi tendency, which was a central focus of his life. Although Al-Mahdi may have adhered to a life of asceticism and abstinence in clothing and food, we do not find any statement from him on theoretical Sufism.

(26) Creed: Ibn Tumart and beyond. It is mentioned that he relied on this explanation in his stance of doubt on the explanation of some of the explanations of Tawhid by Al-Mahdi. The author mentioned that Al-Mahdi did not believe in interpretation but rather went to tafwid (delegation/submission). He said he found this explanation in Sous without mentioning its name or the name of its author. See also: Ahmed Mahmoud Sobhi in Kalam Science.

(27) See above, p. 114 and beyond. (28) We do not know that the Ash'aris have established a rule that defines those who attribute themselves to them, just as the Mu'tazilah defined faith in the five principles as a criterion for attributing oneself to Mu'tazilism. (29) See above, p. 221 and beyond. (30) See above, p. 272 and beyond. (31) See above, p. 290 and beyond. 358