 Although some early Muslim theologians maintained that there are basically only accidents and that bodies are composites of bundles of accidents, while others held that there are only corporeal bodies and that everything else is constituted out of the interpenetration of these bodies, most Muslim theologians included both  atoms[1]  and accidents in their ontology and additionally God. One way that this ontology was justified was to begin with a proof for the world’s temporal creation. It was argued that if the world were not created, then an infinite number of past days would have been traversed; however, it was held as self-evident that an infinite, let alone traversing it, is impossible. Thus the world must have been created at some first moment. In that case, however, the world must have a Creator. Thus there is what creates, namely, God, and what is created. What is created was divided further into what occupies space, namely, substances or atoms, and what does not, namely, accidents.