 Sensible body (jism or occasionally jirm), one can assume, is an aggregation of parts. Starting from this assumption, Avicenna next says of the body that it either (1) has actual parts or (2) has no actual parts. Avicenna effectively divides the logical space for a discussion of the aggregation of body into two categorical propositions: either “Some parts in a body are actual” or “No parts in a body are actual.” These are logically contradictory propositions, and so along one dimension they exhaust all logically possible options. In the case of “some parts,” the obvious question is, “How many?” where “finite” and “infinite” exhaust the possible options. Of course, the question, “How many?” is irrelevant when applied to no or 0 parts. Thus, there are three possible positions: body is an aggregate of (1) a finite number of actual parts, a position identified with that of the atomists; (2) an infinite number of actual parts, a position identified with that of Ibrāhīm al-Naẓẓām (c. 775–c. 845); (3) no actual parts, a position associated with the Aristotelian tradition and the contention that bodies are continuous and so not an aggregate of actual parts, even if potentially divisible ad inifinitum.