 These deviations from Aristotle provided Albalag with sufficient reason to reject the metaphysical proof of God. Moreover, Avicenna’s supplementary arguments, as reproduced by al-Ghazali in the Maqāṣid, to the effect that the Necessary Existent is one, simple and incorporeal fall short of satisfying the epistemic criterion of dispelling doubt (i.e., certainty), unlike Aristotle’s argument from motion which, as Albalag asserts, “dispels doubt” (Tiqqun n.33: 53). But although Albalag only trusts Aristotle’s argument, he points to a subtle problem whose origin goes back to ancient commentaries on Aristotle: the problem of the relation of the Prime Mover to the deity (for this problem see Avicenna Shifāʾ [Metaphysics]: 13). Aristotle’s argument from motion arrives at the existence of a mover that is not a body or a force in a body. But whether that mover is the First Principle/Cause, i.e., the deity, or a first effect remains an open question (Tiqqun n.8: 14, n.38: 61). Philosophers hold no unanimous answer to this question. While Avicenna concludes that the deity is ontologically superior to the Prime Mover known from Aristotle’s analyses of motion (Tiqqun n.38: 61), Averroes identifies the Prime Mover with the deity in all his writings (see for instance the Commentary on Metaphysics: 172)—the exclusion being, as Albalag correctly notes, the Epitome of Metaphysics (see Talẖīṣ mā baʿd al-ṭabiʿah: 149) where Averroes follows Avicenna’s standpoint (Tiqqun n.69: 96).