The argument rests on the intention present in their hearts and the bodily movements that follow from it. The supplicant feels in his heart an impulse to turn upward, whereas the person prostrating feels no impulse to turn downward. Indeed, even while prostrating, he directs his supplication upward. Thus, turning upward in supplication applies equally to those standing, sitting, bowing, and prostrating.

[The second ground]

People place their foreheads on the ground before anyone in heaven or on earth before whom they humble themselves. Thus, the polytheists prostrate to idols, the sun, and the moon in worship. Joseph’s parents and brothers prostrated to him in greeting, not worship, because this was permissible under their religious law. Allah also commanded the angels to prostrate to Adam. Prostration is not restricted to someone on earth; indeed, it is hardly ever performed for someone within the earth, but rather for someone upon its surface, above it. As for directing their hearts, eyes, and hands toward heaven when supplicating, they do this when the one invoked is above. Thus, when they invoke Allah, they do so; and supposing someone among them invokes the heavenly bodies and petitions them, or invokes the angels, he does the same.

It is therefore clear that their intention in doing this is to turn toward the one they invoke and petition. Even if one of them were to invoke an idol or something else on earth, his heart, face, and body would turn toward the object of his worship, whom he petitions and invokes. This is what Christians do in their churches: they direct their hearts, eyes, and hands toward the images depicted on the walls, although they intend the person represented by the image. Likewise, someone who turns to the dead in their graves directs