the angels at that moment, let alone intend to point toward them. Each knows that he himself does not intend to point toward the angels; he also hears this from others, and indeed knows it of them even without hearing it. Since they know within themselves that they are pointing neither toward the angels nor merely toward a direction, interpreting their gesture in this way, despite their knowing that this is not their intention, is like interpreting Muslims’ prostration during their prayers as prostration to the heavenly bodies and the angels.

Indeed, the case of pointing toward Allah in supplication is stronger still. Prostration has the same outward form whether someone prostrates to Allah or to another. But when someone expressly says that he is supplicating Allah and gestures while doing so, supposing that he is pointing toward someone other than Allah is even more reprehensible than supposing that Muslims prostrate to someone other than Allah.

The second response to him is: Pointing toward the angels while supplicating Allah alone, without any partner, is associating partners with Allah. Indeed, invoking the angels and making requests of them is associating partners with Allah; what, then, of pointing toward them while supplicating Allah alone, without any partner?

Third, it is said to him: The argument does not concern pointing upward in general, but pointing while supplicating Allah alone, without any partner. It is well known that raising one’s hands toward the angels in that situation is impermissible. How, then, can the conduct of the prophets, the messengers, and all Allah’s sincere servants be interpreted as raising their hands toward someone other than Allah while making requests of Allah alone?

Fourth, it is said to him: No one may raise his hands in supplication toward the angels or toward anyone else besides Allah. Rather, this is among the exclusive prerogatives of lordship.