And he means everything: not just our corporeal selves, but our devotions, obsessions, sacred oaths.
Everything spiritual presses toward corporealization; its eternal figure is a corporeal figure.
Although some early Muslim theologians maintained that there is 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.
It is impossible that everything should be generated, unless an extra-corporeal void is possible.
The crowd took everything they could, and the folks who couldn't nab corporeal keepsakes settled for parts of the tree to which the man had been tied for his final moments.
Mullā Ṣadrā considered his unique contribution to Islamic philosophy to be his doctrine of nature, which enabled him to assert that everything other than God and his knowledge i.e., the entire corporeal world, including the heavenly bodies is originated "eternally" as well as "temporally".
For him, "beauty is a result of the proportion and symmetry between corporeal and material parts" (AT, 220), so that color cannot be discarded since "everything should appear so artfully connected that the whole painting seems to have been painted at one and the same time, and, as it were, from the same palette" (AT, 568).
Kilwardby interprets this concept as meaning that everything was created immediately but not everything was made immediately (QLIIS 61, 174): in Creation, God created corporeal matter out of which He produced the first light as well as the first individuals of the different species (D43Q 11 11; QLIIS 85, 240).
Or something more corporeal?
