Is it possible to deduce from the Prophet's saying, "Whomever Allah wishes good for, He grants him understanding in the religion," that whoever Allah does not grant understanding in the religion, He does not wish good for him? And is it necessary for Allah to wish good for a servant that he be a scholar [of the religion]? And does every hadith imply a contradictory concept [mafhum al-mukhalafa]?

The concept of the hadith is that whoever does not learn the fundamentals of Islam and its related branches has been deprived of good. Its meaning is sound because whoever does not know the affairs of his religion cannot be a faqih (jurist) or a student of fiqh (jurisprudence), so it is correct to describe him as someone for whom good was not intended. The hadith is evidence of the great importance of gaining deep understanding (tafaqquh) in religion, and that it is only granted to those for whom Allah intends immense good.

The "good" intended in the hadith refers to all forms of good, or great good. It does not mean that good is entirely negated for those who do not gain deep understanding in religion. Rather, what is intended is the negation of this specific good, or that the statement is expressed hyperbolically. The hadith is considered a general statement that is specifically qualified (‘amm makhsus), and what is meant is: "Whoever Allah intends specific good for." The term "good" (khair) can be interpreted as an indefinite noun used for magnification (تعظيم), or by considering the lack of deep understanding in religion as tantamount to non-existence when compared to having deep understanding in religion, in which case the statement is based on hyperbole.

As for considering the concept of mafhum al-mukhalafah (the inverse implication) in the indications of legal texts, it is not absolute. Scholars have differed regarding its authoritativeness, and it has multiple categories. Among the conditions for acting upon it is that it should not be contradicted by something weightier than it.