We do not support such disposals of linguistic concepts.

We do not support such disposals of linguistic concepts. It is true that some concepts can be generalized by ommitting their particularities so as to enlarge their capacities and widen their limits, but only to a commonly acceptable extent. Otherwise all the concepts would be amalgamated into each other. The ayah says that the knowledge of all things is in a Book. This expression does not fit in with saying that the Book is Allah Himself, and it is not commonly agreeable.

This Book must naturally be one of Allah's creatures, as it is referred to in other instances as "The Preserved Tablet". So, based upon the ayahs which mention the Book or the Preserved Tablet, we may ascribe to Allah knowledge other than the Essential Knowledge. It is a knowledge as a created being, i.e. Allah has created a being which reflects, like a mirror, what He will create afterwards.

The one who can get knowledge of this being, supervises and looks at it, will be able to see the events and be aware of the past, present and future happenings. This is a divine knowledge demonstrated in a creature.

An ayah says: "But it is a Glorious Qur'an, in a Preserved Tablet,"[^177] and another says: "Surely it is an honourable Qur'an, in a guarded Book, no one touches it except the purified ones."[^178] Those "ones", according to the Qur'an, are Ahlul Bayt (A.S.) [the progeny of the Prophet], because it says: "Allah only wants to keep away the uncleanness from you, O Ahlul Bayt and to purify you thoroughly."[^179] These two ayahs, taken together, give us to understand that only Ahlul Bayt ( A.S.) are apt to get in touch with the truth of the Preserved Tablet.

This is a God-given knowledge to a being whose truth we are unable to understand. We only know that the Qur'an speaks of a being by the name: a Guarded Book, a Preserved Tablet or a Clear Book, in which everything is quite clear, and, if anyone could reach it and get in touch with it, he would understand the truths of things.

So, here is a knowledge ascribed to Allah in respect to this creature: "He said: The knowledge thereof is with my Lord in a Book"[^180] The Factual Knowledge There is another knowledge which is ascribed to Allah by the Qur'an. It is of a lower degree. It covers the parts of any act that happens. We are inclined to name it: The Factual Knowledge. As a matter of fact, the Factual Knowledge is expressed in many terms: in philosophy it counters the emotional knowledge.