of what precedes it, or that of an accusative circumstantial qualifier—or it has no syntactic position.

If the underlying wording is: “Everything, when devoid of Allah, is vain”; or “Everything apart from Allah is vain”; or “All things, while apart from Allah, are vain”; or “The things that are apart from Allah are vain”—then their being apart from Allah may carry the sense of their being devoid of Him.

It is known that whenever they are apart from Him—that is, devoid of Him—they are vain. They subsist only by not being devoid of Him; rather, their subsistence is through Him. And this … (1) in its original usage, unlike the other particles of exception.

The basic sense of this meaning is intended by this … (2) in the saying of the Prophet, may Allah bless him and grant him peace.

This affirmation of Allah’s oneness, and its explanation in his words,

“Indeed, everything apart from Allah is vain,”

is akin to what is mentioned in the saying of Allah Most High:

“Everything will perish except His Face,”

after His words:

“So do not be a supporter of the disbelievers.”

“And do not let them turn you away from Allah’s revelations after they have been sent down to you. Call people to your Lord, and do not be among those who associate partners with Him.”

“And do not invoke another god alongside Allah. There is no deity worthy of worship except Him. Everything will perish except His Face. His is the judgment, and to Him you will be returned.”

His mentioning this after forbidding the association of partners with Him and the invocation of another god alongside Him, and after saying, “There is no deity worthy of worship except Him,” entails the more evident of the two interpretations: everything will perish except whatever is for the sake of His Face, whether entities, deeds, or other things.

It is reported that Abū al-‘Āliyah said, “Except that by which His Face is sought,” and that Ja‘far al-Sādiq said, “Except His religion.” The two mean the same.