 These claims lie behind the attribution of the double truth doctrine to Albalag in modern scholarship. It should be noted, however, that the scope of application of the double truth doctrine in the Tiqqun is meagre, being limited to the tension between religion and philosophy in regard to the issue of the origin of the world. Towards the end of his discussion of this issue Albalag declares that he accepts as “true” both the philosophical doctrine of eternal creation and the biblical doctrine of temporal creation, the former based on analysis of “nature” and by means of “demonstration” and the latter based on “the authority of the prophet by way of miracle” (Tiqqun n.30: 52). This peculiar way of treating the question of the relationship between religion and philosophy draws a parting line between Albalag and the tradition of Arab Aristotelians and Jewish Averroists in which religion and philosophy are held to be seemingly different representations of the same truth. 