Both Ibn Hazm and Al-Mahdi arrived at a solution to the issue in light of what God Almighty named Himself with, 69 of the names, as we explained previously. Similarity also appears in the affirmation of the attribute of divine will )60 and in defining the name of the perpetrator of a major sin.

As for the principles, the similarity clearly appears in the rejection of both of them of analogy as a basis for legal rulings, and their opposition to taqlid (imitation) and their call to refer to the Quran, the Sunnah, and the consensus. To derive legal rulings directly from them in an ijtihadi (independent reasoning) movement that has no intermediary from jurisprudential branches. It also appears that the similarity lies in defining the implication of a command, as both of them went to the extent that it implies obligation. And if this similarity in a number of principled opinions carries a strong suspicion of Al-Mahdi's influence by Ibn Hazm, this does not mean that Al-Mahdi was a Zahiri (literalist) in his legal thought, as some researchers have hesitated. Rather, as his jurisprudential treatise on prayer proves, he was as close as possible to the Maliki school, except in a few issues where he differed with the Maliki school. However, this Malikism was conducted according to a methodology of establishing rulings based on their evidence from the texts of the Quran and Sunnah and from the consensus, which was the principled methodology with which he opposed the jurists who relied on the branches of the Maliki school.

Among the evidence for Al-Mahdi's Malikism is his view of considering the practice of the people of Medina as evidence in jurisprudential derivation, considering it a form of mutawatir (mass transmission) through which the actions of the Messenger are transmitted. See what was previously mentioned: p. 201 (38) See what was previously mentioned: p. 218 (39) See what was previously mentioned: p. 258 (40) See what was previously mentioned: p. 297 and onwards (41). We have explained in this regard the similarity in (42) the phrases and the examples given, which indicates a clear influence. And Abdullah 'Anan, "The Era of the Almoravids and Almohads," History of Andalusian Thought: p. 203 (43) And Muhammad Al-Mununi, "Sciences and Arts": p. 51 See: Ahmed Mahmoud Sobhi, "Ilm al-Kalam": p. 301 (44).