inhere except in something temporally originated.

Likewise, al-Ashʿarī and his followers dispute their claim that attributes can inhere only in a body, while agreeing with them that acts can inhere only in a body.

Some of their philosophically minded followers dispute the claim that acts can inhere only in a body.

Other groups, including the Hāshimiyyah, the Karrāmiyyah, and others, concede to them that attributes and acts can inhere only in a body. However, they dispute the claim that a body cannot be free of temporally occurring events. They allow that a body may exist without events inhering in it, and that events may subsequently arise and inhere in it.

They may also dispute the claim that every body is composed of indivisible parts.

These groups and similar schools of speculative theology—among Muslims, Jews, Christians, and others—all agree that a contingent being must be either a body or something inhering in a body, while disagreeing about the Necessary Being.

The Peripatetic philosophers, who affirm the existence of a contingent being that is neither a body nor something inhering in a body, maintain the following:

A contingent body may be eternal, without beginning or end, with temporally occurring events and accidents inhering in it. A contingent body is never free of such events, yet they do not regard it as temporally originated. It is composite, as bodies are, yet they regard it as eternal and beginningless. In their view, therefore, this does not contradict eternity or beginninglessness. They deny this only of the Necessary Existent, on the premise that affirming attributes entails composition, whereas the Necessary Existent is not composite.