When Allah reports something and establishes it through rational evidence, it is demonstrated both by His report and by the rational proof through which it is known. It is thus established by revelation and reason alike. Both are encompassed by the Quran’s evidence, which is called “scriptural evidence.”

The Quran establishes the “meaning of perfection” through various expressions conveying meanings that encompass it. Its affirmation that praise belongs to Him, its detailed account of His praiseworthy attributes, its declaration that His is the highest description, its affirmation of the meanings of His names, and other such statements all establish this meaning.

The word “perfect” is also attested in the report transmitted by Ibn Abī Talhah from Ibn ‘Abbās concerning the explanation of:

“Say, ‘He is Allah, the One. Allah, the Eternal Refuge.’”

He explained that “the Eternal Refuge” is the One entitled to perfection: the Master whose mastery is perfect; the Noble whose nobility is perfect; the Great whose greatness is perfect; the Judge whose judgment is perfect; the Self-Sufficient whose self-sufficiency is perfect; the Compeller whose might is perfect; the Knowing whose knowledge is perfect; and the Wise whose wisdom is perfect. He is the Noble whose nobility and mastery are perfect in every respect. He is Allah, glorified and exalted is He. This description befits Him alone: He has no equal, and nothing is like Him.

The same applies to all the other attributes of perfection. No one in the Muslim community is known to have disputed this meaning. Rather, it is firmly rooted in people’s innate nature; indeed, they are innately disposed to it. Just as they are innately disposed to acknowledge the Creator, they are also innately disposed to acknowledge that He is more majestic, greater, higher, more knowing, more magnificent, and more perfect than everything else.