 As for time, although Moses Maimonides would claim in the Guide of the Perplexed that Muslim theologians had a single atomic theory of time, such a claim seems to be gainsaid by earlier sources available to us (Maimonides 1963, ch. 73, premise 3). The theologian al-Ashʿarī lists no less than three different accounts of the moment and time (al-Ashʿarī 1980, 443). One theory makes time an aggregate of moments, where the moment is a ‘certain duration between one action and the next action’ (Ibid). It is not clear whether the duration in question is some minimal temporal unit or some potentially divisible temporal unit or even whether it could be either depending upon the action in question. If it is some minimal temporal unit, or time atom, then such a view would clearly advocate time’s having an atomic structure. A second theory considers the moment an accident. The philosopher Avicenna (980–1037), who was writing a little more than a generation later, commented on this view and noted that the moment-accident posited by certain theologians is what temporally locates an atom and that time is simply a collection of such accidents. The final theory of time, which was by far the most popular among the theologians, made the moment simply some conventionally specified event, such as someone’s entering a house, and as such it has no special ontological status, whereas ‘time’ is just another name for the motion of the heavens. It should be noted, however, that if the motion in question had an atomic structure, then ipso facto time would be atomic, and indeed many of those who held this conception of time endorsed atomic motion. Although it not clear whether Muslim theologians explicitly espoused a theory of atomic time, as we shall see in the next section, some of them adopted a theory of occasionalism, which at least implicitly endorses such a view.