  Alongside his emphasis on God's utter unchanging and utterly transcendent unity, Maimonides also describes God as the creator and cause of all existence, a notion which seems to bring Him into more direct and immanent contact with the universe (as we have seen in Averroes’ account in section 3.1 above). For thinkers like al-Farabi, Avicenna (and arguably, Maimonides) who emphasize a more robust sense of emanation than is found in Averroes and with it a more robust sense of God’s transcendence, there arises a philosophical tension (or perhaps we might say interplay) between God-as-transcendent (as the emanating source of all being) and God-as-immanent (as the power manifest in the workings of the universe). A tension/interplay can also be seen more broadly as a feature of Islamic and Jewish Neoplatonized accounts (including both Avicenna’s more transcendent and Averroes’ less transcendent accounts) in which the more transcendent Greek Plotinian idea of a divine source so unified that He is at once above intellect as well as “beyond being” is brought together with the less transcendent Aristotelian notion of God who is the pure being of perfected intellect.