And the Sufi knowledge that was prominent in Al-Ghazali's later writings. Indeed, the general character of Al-Mahdi's writings speaks against this tendency, as it is based on rational legislation that leaves no room for knowledge other than that which proceeds on the basis of reason. Likewise, Al-Mahdi's approach to engaging in political and social life contradicts what Al-Ghazali's situation led to, which was isolation and withdrawal.

Among the principles in which Al-Mahdi differed from his teacher Al-Ghazali was the dissemination of creedal knowledge among the common people. Al-Ghazali was strongly opposed to bringing creedal opinions, especially those open to interpretation, down to the common people. He believed that they should be left to the apparent meaning of the words, so that their faith in the creed would be simple, unclouded by interpretation or reasoning. He even dedicated a book to this concept, which he called "The Crowd's Shield from Theology." Al-Mahdi, on the other hand, was primarily concerned with bringing the creed, based on transcendence and interpretation, to the understanding of the common people and making it the foundation of their creedal conception. This was where he spent a large portion of his educational effort, and he wrote several treatises on it, the most important being "The Guide," to establish monotheism in minds in place of anthropomorphism and incarnation.

And if we add to the foregoing the complete divergence between the two men on the issues of the Imamate, where Al-Ghazali appears strongly opposed to the issues of the Mahdi and infallibility, and also strongly opposed to rebellion against the Imam due to the sedition it leads to, unlike Al-Mahdi, who made the Mahdi... Muhammad ibn Tumart. - See: Goldziher (32). . . And we note in this regard that Al-Mahdi's movement was hostile to the Sufi tendency that began to spread in the Maghreb after the fifth century (see: Al-Hasan Al-Saih - Defense of Moroccan Culture).

And this position was adopted and defended by some scholars, such as Abu Muhammad Mu'ammar ibn Abd Allah Al-Qashtali, who used to say: "If I found Al-Qushayri's writings, I would gather them and throw them into the sea, and likewise the books of Al-Ghazali. And I wish to be with Abu Muhammad ibn Abi Zayd on the Day of Resurrection, not with Al-Ghazali." See: Al-Timbukti - Nayl al-Ibtihaj. And thereafter. And we note in this regard that the isolation of Ibn Arabi. - See also in this regard: Asin Palacios (7). Al-Ghazali's was not a passive isolation. Although he withdrew from society at times, it was to contemplate the conditions of that society and to prescribe a remedy for it. During those periods, he wrote some of his important books.

We do not mean by this that Al-Ghazali did not see the teaching of the creed to the common people, but rather that his method was precise and complex. And thereafter. See: Goldziher - Muhammad ibn Tumart: (34). 2359