 Al-Rāzī’s theories may be usefully contrasted to those of Aristotle; we know he was familiar with Aristotle’s Physics because he tells us as much in his Philosophical Way of Life. For Aristotle, time and place are dependent or supervenient phenomena: place is the inner boundary of the body that contains the body that is in place, while time is the number of motion. Al-Rāzī by contrast makes space-time independent. For instance he proposed a thought experiment that, if the universe were taken away, its place would remain (a similar idea is proposed by Philoponus in Phys. 574, translated in Philoponus  CPV:  36). However his attitude towards Aristotelian physics is more nuanced than straightforward rejection (Adamson 2021: ch.5). For he accepts that one may speak of “relative” time and place, which would be the time and place of a particular motion and particular body, respectively. For example a year would be a demarcated segment of eternal duration that measures the sun’s motion along the ecliptic, while the place of a ball would be the limit of the region of void occupied by the ball. Likewise, al-Rāzī includes the Aristotelian elements, earth, water, air, fire, and perhaps ether, in his cosmology but does not accept that these are fundamental. As just seen, the real “element” that underlies them is atomic.