 With the introduction of continuity and its corresponding notion of infinite divisibility one is also obliquely introduced to the notion of infinity (lā nihāya). Avicenna, following Aristotle’s account of the infinite (apeiron) at Physics, 3.6, defines it as “that which whatever you take from it—and any of the things equal to that thing you took from it—you [always] find something outside of it” (Avicenna, [Ph], 3.7 [2]). In natural philosophy, the immediate issue is whether an infinity exists either in quantities that posses some position or in numbers in an ordered series (Avicenna, [Ph], 3.7 [1]). The mutakallimūn, that is, the proponents of Kalām, were for the most part opposed to predicating the infinite of anything other than God. This opposition included both actual infinity and potential infinity, as we have seen. While it is notoriously difficult to give a precise account of the difference between the actual as opposed to the potential infinite, a rough characterization is this: In the case of an actually infinite magnitude, all the parts of that magnitude are somehow simultaneously and fully present, whereas in the case of the potentially infinite there is an going process or succession in which the units come to be, never wholly existing as actual at some given point or moment. While Avicenna happily accepts the reality of potential infinities, he denies that there are material instances of either actually infinite qualities, like infinitely large bodies, or numbers, like infinitely large sets of bodies, all of which exist  simultaneously.[6] 