to another, what is left behind is necessarily different from what is sought, he is told: If the movement takes place within the existing bodies of the world, these are existent things. If it takes place elsewhere, however, we do not concede that there is anything there at all that is left behind or sought. Indeed, even when moving through existent spatial loci, a thing may not be seeking one locus rather than another; its aim may instead be something else. Why, then, must everything that moves or changes position be seeking an existent spatial locus to occupy and leaving an existent spatial locus from which it has moved?

The fourth argument is this: There is no doubt that direction and spatial locus involve relation and reference, for one says, “This is the direction of that, and its spatial locus.” The word jihah (direction) derives from wajh—that toward which a thing turns—just as one says 'idah and wa'd (promise), zinah and wazn (weighing), and jihah and wijhah (direction). The word wijhah belongs to this derivation, as Allah, Most High, says:

“Everyone has a direction toward which he turns.” [al-Baqarah 148]

As for hayyiz (spatial locus), it follows the pattern fay'al, from hāzahu yahūzuhu, meaning to gather something and bring it together. Tahayyuz follows the pattern taf'īl, just as yahūzu follows the pattern yaf'ul, as Allah, Most High, says:

“And whoever