 The second issue debated by Muslim theologians concerning motion was whether motion should be thought to occur in the first or second moment, as for example whether there is motion at the very moment that one determines to move rightward or at the moment when one is to the right. There were no less than three answers given to this question: one was that the accident of motion occurs at the initial location of the moving body; another located the motion in some second location; and finally one maintained that motion requires the body’s being at two locations at two different moments. Those who maintained that the accident of motion occurs at the initial locations claimed that motion is the force of a body that necessitates its being in the second location. Since the force must be initially present in the body if it is to move to the second place, and motion is identified with this force, the accident of motion must be present while the body is still in the initial place. Those who maintained that the accident of motion occurs in the second location did so on the basis of a linguistic analysis of the term ‘motion’; for ‘motion’ means there is a passage or transference of a body; however, there has been no passage or transference of a body while it is still in its initial location. Thus the accident of motion must occur in the second location. Abū Ḥudhayl (d. 841), who held that motion is different from either the state or composite of state and motion, maintained that motion requires two places and two moments; ‘The body’s motion from the first place to the second place occurs in [the body] and [the body] is in the second place at the exact moment it is in [motion], which is the transference and emergence of [the body] from the first place … and so local motion inevitably involves two places and two moments’ (al-Ashʿarī 1980, 355).