 An important correction to this tendency appears in Jamal Al-Dīn Al-ʿAlawī (1986a), who defends the unity and coherence of the Rushdian corpus. He proposes that Ibn Rushd’s works form a unity where there is no room to distinguish between what is a commentary on another text and what is an ostensibly original work. With this, Al-ʿAlawī attempted to close a gap in a body of work that should rightly be seen as continuous, and to reconnect texts that have been disassociated from their contexts.