 While Avicenna is careful to avoid using any overtly temporal language, like “time,” “instant” or “now,” what he has described is motion at an instant as opposed to the extended conception of motion captured in traversal-motion. In other words, motion as it exists extra-mentally occurs just in case a body exists at some point or in some state for only an instant. For if a body is at some point or in some state for only an instant, then at any subsequent instant it must be at some new point or in some new state, and consequently must have changed or undergone motion. Such a position is not to concede that spatial, kinematic or temporal magnitudes are composed of points. They are not, for again natural magnitudes are continuous according to Avicenna. Instead, Avicenna means that as one can considers a smaller and smaller uniform motion over a smaller and smaller spatial magnitude, the elapsed time of the motion becomes proportionally smaller too. At the limit (ṭaraf) of this process of considering smaller and smaller increments of motion, there is motion at an instant, or, more in keeping with Avicenna’s description, at any point you posit the body in the continuum, it was not there before nor will it be there after. “This,” Avicenna concludes, “is, in fact, the first perfection,” which is motion (Avicenna, [Ph], 2.1 [6]). 