This verse, therefore, brings together the two kinds of knowledge: knowledge that is an end in itself and knowledge that serves as a means(1). The first is the truth that Allah proclaims in His Book and on the tongue of His Messenger; the second is the guidance that leads to the path toward every form of knowledge and action.

Likewise, His words, “They never bring you an example but We provide you with the truth and a better explanation” (al-Furqān 33), combine perfection in both wording and meaning:

• Its wording is the clearest, most eloquent, and most effective of expressions, giving the finest exposition of any reality it sets out to explain by virtue of its clarity, precision, and balance.
• All of its meanings are true.

For He has said, “The word of your Lord has been perfected in truth and justice” (al-Anʿām 115): truth in its reports, and justice in its rulings—its commands and prohibitions. And He says, “Who is a better judge than Allah for a people who are certain?” (al-Māʾidah 50). Thus His judgments, without exception, are the best and most beneficial for His servants. Such is the case with His law and religion, just as it is with His creation: “He who perfected everything that He created and began the creation of man from clay” (al-Sajdah 7).

Moreover, Allah’s Book regularly places universal opposites side by side—a sign of the perfection of this scripture and the soundness of its rulings—just as in the previous examples and in His statement:

“Help one another in righteousness and piety” (al-Māʾidah 2).

Righteousness is a comprehensive term for everything that Allah loves and approves of—beliefs, character traits, and deeds—whereas piety is a comprehensive term for all that must be avoided of sins and harms. Hence He also said, “and do not help one another in sin and transgression” (al-Māʾidah 2). Sin refers to acts of disobedience