 Scholars have varied, however, concerning whether the indivisible parts posited in the physics of these theologians should be viewed as extended or point-like. Shlomo Pines argued that although later Muslim theologians took atoms to have a certain measure and so were considered extended, earlier theologians conceived of them as points. Pines wrote his groundbreaking study of Islamic atomism, Beiträge zur islamischen Atomenlehre, in 1936; however, since then more kalām texts have become available. In light of these new sources, Alnoor Dhanani (Dhanani 1994, 90–140) has successfully challenged Pines’ suggestion and argued in its place that the atoms of both early and later Muslim theologians are akin to Epicurean minimal  parts.[2]  In this respect, the atom is the minimal space-occupying unit having a wholly simple internal structure. As such the atom has neither physical nor conceptual features into which it could be divided. As a result of this understanding of atoms, although they function as the components of the various magnitudes composed of them, such as lines, planes and solids, they technically cannot be said to have length, width and depth; for length, width and depth are always bounded by extremities, whereas atoms simply cannot have any extremities, but instead play the role of the extremities themselves of those things that possess length, breadth and depth.