 Marmura (1965, 183; 1981, 97) rejected the suggestion that al-Ghazâlî might have held occasionalism and secondary causality as two cum-possible cosmological explanations. Marmura conceded that al-Ghazâlî makes use of causalist language “sometimes in the way it is used in ordinary Arabic, sometimes in a more specifically Avicennian / Aristotelian way” and that this usage of language is innovative for the Ash’arite school discourse (1995, 89). Yet in all major points of Muslim theology al-Ghazâlî held positions that follow closely the ones developed by earlier Ash’arite scholars, namely the possibility of miracles, the creation of humans acts, and God’s freedom during the creation of the universe (1995, 91, 93–97, 99–100). In Marmura’s view, al-Ghazâlî never deviated from occasionalism, while he sometimes expressed his opinions in ambiguous language that mocked philosophical parlance, probably in order to lure followers of falsâfa into the Ash’arite occasionalist camp.