 For this purpose, Albalag engages in a philosophical discussion in which he sets out to demonstrate the consistency of the theory of eternal origination—in addition, he offers interpretive notes to show that the doctrine of eternal origination is not offensive to Scripture (for the interpretive notes see Feldman 2000: 19–30). His discussion indirectly links to some elements of al-Ghazali’s refutation of philosophers in Tahāfut al-Falāsifah concerning their conceptions of God and the universe. Al-Ghazali’s central point of contention is that the philosophers’ exposition of the relation of God to the universe dwells on two premises that form an oxymoron, namely that the universe is eternal and that it has an Agent and Maker (see Tahāfut al-Falāsifah third and tenth discussions). Contrary to al-Ghazali, Albalag holds these premises to be absolutely consistent. What is more, he introduces the theory of eternal origination as a more adequate way for articulating the universe and divine causation than the doctrine of temporal origination, the “defective” doctrine of the multitude which confines divine causation to temporality. If perfection indicates absoluteness, then the term “perfect” (shalem) applies to both “the absolute” (muḥlaṭ) universe, which eternally and immutably exists, and “the absolute” Creator whose act of creation is free from temporal or circumstantial limitations.