This is made clear by the fact that the body and the soul affect one another. When the soul loves, is pleased, rejoices, or grieves, this affects the body; and when the body becomes hot or cold, hungry or full, this affects the soul. Thus, the influence is mutual.

Since the body is a particular body that affects this soul rather than other souls, it must be able to indicate it and single it out from other souls. The body’s indication can only be sensory.

This matter is discussed at length in its proper place.

Ibn Rushd said:

“As for the conclusion reached by Imam al-Mahdī”—meaning Muhammad ibn Tūmart, who claimed to be the Mahdī whose coming had been foretold and established the kingdom known as the Almohad kingdom. Many scholarly authors living under his followers’ rule took care to mention him and his teachings, even mentioning his name after that of the Prophet, may Allah bless him and grant him peace. For he called people to accept his teachings by the sword and deemed it lawful to shed the blood of those who opposed what he taught concerning divine unity, his imamate, and other matters, including such matters as the principles of divine unity. This was the Jahmiyyah’s conception of divine unity, denying the divine attributes. He also upheld absolute existence, and Ibn Sabʿīn and others like him followed his model in their conception of divine unity.

[Return to Ibn Rushd’s discussion in Manāhij al-adillah and Ibn Taymiyyah’s response]

Ibn Rushd said:

“As for the conclusion reached by Imam al-Mahdī regarding