And it also implies that the knowledgeable person is one who fears Allah, as the early generations said. Ibn Mas‘ūd said:

“Fear of Allah is sufficient as knowledge, and delusion is sufficient as ignorance.”

Such exclusivity can operate in both directions: restricting the first to the second—which holds universally—and restricting the second to the first. Examples include His words:

“You can only warn those who follow the Reminder and fear the Most Merciful unseen.”

“You are only a warner to those who fear it.”

“Only those believe in Our signs who, when reminded of them, fall down in prostration and glorify their Lord with praise, and are not arrogant.”

“Their sides forsake their beds.”

This is because He affirmed fear of Allah for the knowledgeable and denied it of others. This resembles an exception: according to the majority of scholars, an exception to a negative statement constitutes an affirmation. Examples include our saying, “None has the right to be worshipped but Allah,” and His words, Most High:

“They intercede only for those with whom He is pleased.”

“Intercession with Him benefits none except those for whom He gives permission.”

“They bring you no argument without Our bringing you the truth and the best explanation.”

Some scholars, however, hold that the excepted case is left unaddressed: what is stated is neither affirmed nor denied of it. They maintain that this applies all the more to formulations of exclusivity. Thus they say:

“He denied fear of Allah to those other than the knowledgeable, but did not affirm it for the knowledgeable.”