nor know that Allah has a Throne above heaven. If this upward turning were directed solely towards the Throne as the qiblah, only someone who knew that there was a Throne there would intend it—just as only someone who knew that the Kaaba, which Muslims face, was there would intend to face that direction. Intention and volition require prior awareness of their object. Thus, anyone unaware that there is a Throne there cannot intend to turn upwards towards it. This substantiates the earlier point that Allah’s being above is known through innate disposition and reason, whereas His rising over the Throne is known only through revelation.

The third argument on this point, which is the twelfth overall, is that the Throne or heaven being the qiblah for supplication can only be established by revealed law. For singling out particular directions and places to be faced rather than others is a matter determined by revealed law.