 Natural philosophers writing in Islamic lands did not necessarily defend Aristotle’s account of place against Philoponus’ critique out of a slavish adherence to Aristotle, but because Philoponus’ alternative account of place entailed that there could be a void space, and most Arabic-speaking philosophers thought that the existence of the void was both physically impossible as well as conceptually incoherent. Aristotle himself had presented numerous physical impossibilities associated with a void, whereas Arabic-speaking philosophers explored the conceptually incoherent aspect of the notion of a void in order to show that its existence is impossible. For example, in On First Philosophy al-Kindī observed that the meaning of ‘void’ is a place in which nothing is placed; however, he continued, place and being something placed are correlative terms neither of which proceeds the other, and so if there is a place, there must be something placed, and if there is something placed, there must be a place. Consequently there cannot be a place without something placed in it. Again, however, a place without something placed in it is precisely what is meant by ‘void.’ Therefore, concluded al-Kindī, it is impossible that an absolute void exists (al-Kindī 1950, 109).