The second approach:

It may be said that the Creator’s being above creation and above the world is firmly rooted in people’s innate dispositions and known to them necessarily. All nations have agreed in acknowledging and believing this, without having agreed beforehand or communicated it to one another. They themselves report that they find this belief within their innate dispositions.

The third approach:

It may be said that, in our view, people are compelled to seek Allah and turn to Him—for example, when seeking Him in supplication and petition—and are compelled to direct their hearts upward. Just as they are compelled to supplicate to Him and ask of Him, they are compelled to direct their hearts upward toward Him. They find in their hearts no inclination toward another direction, nor do they find all directions alike to their hearts, with no inclination toward any particular direction. Rather, they find their hearts compelled to seek the direction above them, to the exclusion of all other directions.

This argument establishes their compulsion to seek Him above and to turn upward when supplicating to Him. The preceding argument establishes their innate disposition to acknowledge and believe that He is above. The preceding argument thus concerns an innate disposition and a compulsion to know, believe, and acknowledge this, whereas the present argument concerns a compulsion in intention, will, and action that also entails knowledge, belief, and acknowledgment.

The fourth approach:

It may be said that his statement, “The assertion that the upward direction is the noblest of directions is rhetorical,” is incorrect. Clear reason establishes that, when two opposing attributes are such that one is an attribute of perfection and the other an attribute of deficiency, Allah is described by the perfection, not the deficiency. Thus, when death and life are opposed, He is described