and whoever permits raising one’s hands toward anyone other than Allah during supplication is among the polytheists who invoke others besides Allah. Allah Most High says:
“The mosques belong to Allah, so do not invoke anyone along with Allah. {18} And when the servant of Allah stood up invoking Him, they nearly thronged around him. {19} Say, ‘I invoke only my Lord, and I associate no one with Him.’ {20}” [al-Jinn 18-20]
He Most High says:
“Say, ‘Shall we invoke besides Allah what neither benefits nor harms us, and be turned back on our heels after Allah has guided us?’” [al-An'ām 71]—and the rest of the verse.
He Most High says:
“Do not insult those whom they invoke besides Allah, lest they insult Allah out of hostility and ignorance.” [al-An'ām 108]
He says:
“And those who do not invoke another god alongside Allah, nor kill the soul Allah has forbidden to be killed except with just cause.” [al-Furqān 68]—and the rest of the verse.
He says:
“And among people is one who worships Allah on an edge: if good befalls him, he is content with it; but if a trial befalls him, he turns on his face. He loses both this world and the Hereafter. That is the manifest loss. {11} He invokes besides Allah what neither harms nor benefits him. That is straying far indeed. {12}” [al-Hajj 11-12]
He Most High says:
“So do not invoke another god alongside Allah, lest you be among those punished. {213}” [al-Shu'arā' 213]
He Most High says:
“Whoever invokes another god alongside Allah, for which he has no proof, his reckoning rests only with his Lord.” [al-Mu'minūn 117]
He Most High says:
“Nor would he command you to take the angels and the prophets as lords.” [Āl 'Imrān 80]
For this reason, pointing toward Him is part of the perfection of supplication to Him. This gives full expression to His being al-Samad, the One to whom His servants turn. For turning toward Him inwardly and outwardly, with the heart and the rest of the body, is more complete than turning toward Him with the heart alone. Pointing toward Him therefore forms part of the full realization of His being al-Samad, and the name al-Samad necessarily entails this. His existence thus necessarily entails separateness, which in turn requires