that gives light, as in disputation based on a Book sent down from heaven. Thus, he has no knowledge acquired through this means or any other.

As Allah Most High says:

“He neither believed nor prayed.”
[Al-Qiyāmah: 31]

Anyone who does not believe does not pray.

Allah Most High says:

“We were not among those who prayed, nor did we feed the needy. We used to indulge in vain talk with those who indulged in it, and we used to deny the Day of Judgment.”
[Al-Muddaththir: 43–46]

And Allah Most High says:

“He did not believe in Allah, the Most Great, nor did he encourage feeding the needy.”
[Al-Hāqqah: 33–34]

There are many such examples. Something may be negated whose negation necessarily entails the negation of something else. Nevertheless, those implications are stated explicitly, because indication by implication differs from direct denotation.

We have already discussed something similar concerning Allah’s saying:

“Do not mix truth with falsehood and conceal the truth.”
[Al-Baqarah: 42]

Anyone who mixes truth with falsehood necessarily conceals some of the truth. We explained that this is neither a prohibition of the two acts only in combination—which would imply that either one alone is permissible—nor a prohibition of two distinct acts such that the negative particle would not be repeated. Rather, it is a prohibition of mutually entailing acts.

It is like saying, “Do not disbelieve and deny the Messenger,” or, “Do not dispute about Allah without knowledge, guidance, or an illuminating Book.”

The point is that whoever opposes the Book of Allah with his own reasoning, inner experience, or spiritual taste,