this, such as al-Qādī Abū Bakr. Moreover, it is self-evidently known through innate human nature that no one intends or desires this. Thus, their claim that the Throne or the sky is the qiblah of supplication is shown to be false.

The sixth argument, which is the fifteenth: The qiblah is that which a person faces. It is likewise called a direction, a face, and an orientation, because a person faces it and turns toward it. As Allah Most High says:

“For everyone there is a direction toward which he turns.”

Facing something is the opposite of turning one’s back on it. The qiblah, therefore, is what a person faces, not what he turns his back on. As for that toward which a person raises his hand, head, or gaze, it is agreed that this is not called a qiblah, because he has not faced it, just as he has not turned his back on the opposite direction. Whoever faces something has turned his back on what lies opposite it. It is well known that someone supplicating is not facing the sky with his back turned toward the earth. Rather, he faces a particular direction—whether the qiblah or another direction—with his back turned toward the opposite direction, just like someone praying. Thus, treating that as a qiblah is plainly invalid according to reason, language, and revealed law, as is evident to everyone.

The seventh argument, which is the sixteenth: Establishing a qiblah requires revealed instruction and transmitted teaching. Neither innate human nature nor reason singles out one place rather than another to face in prayer, supplication, or anything else. Thus, if