conditional, even though the exception and the condition each have meaning. Were it not for signification and linguistic convention, this would not be so.’

We reply: ‘We do not concede any change in linguistic convention. At most, a contextual indicator diverts the expression from what it would signify when unqualified to another meaning.’”

Thus, if “There is no deity worthy of worship except Allah” falls within the matter under dispute, he has passed judgment on it: he claims that every general expression whose scope is restricted, even by an exception, is figurative. Accordingly, “There is no deity worthy of worship except Allah” would, in his view, be figurative. It is well known that this statement is among the gravest enormities in the Sharia. Its proponent is more deserving of being called upon to repent—if he repents, so be it; otherwise, he is to be executed—than of being counted among Muslim scholars.

Moreover, the person making this claim misrepresents language, the Sharia, and reason. The Arabs did not use the expression “There is no god” on its own, nor did they deny the Creator such that they would say, “There is no god.” Rather, they set up other gods alongside Allah. Allah Most High says:

“Do you truly testify that there are other gods besides Allah? Say, ‘I do not so testify.’”

This is why they said:

“Has he made the gods into one God? This is truly an astonishing thing!”

The entire Quran affirms that Allah alone is worthy of worship and censures them for associating partners with Him. Mass-transmitted reports establish that the first thing he—may Allah bless him and grant him peace—called people to was the testimony that there is no deity worthy of worship except Allah. He said:

“I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah.”

The polytheists did not dispute with him concerning