ভূমিকা

But as regards a general knowledge about all beings, it is effected by means of intellectual concepts. This knowledge, in fact, concerns the natures and titles of all beings, though the individuals and persons are occasionally labelled by it.

For example, man's awareness of himself (the understanding "I"), and of his inner powers, actions and psychological emotions, such as his will and egoism, are of the personal and intuitive knowledge, whereas his awareness of the colours he sees and the sounds he hears, are of personal and sensory. Knowing Hasan, Husayn and Taqi, as human beings (i.e.

living beings of reasoning faculty and other human characteristics), is a general knowledge which principally concerns the nature of "man", but is incidentally ascribed to save Hasan, Husayn, etc. Similarly, knowing the electricity as an energy that changes into light and heat, and is the cause of many other material phenomena, is a general knowledge which, principally, belongs to a general title, but incidentally is ascribed to a particular electricity.

Two Types of Knowing Allah Two types of knowing Allah can be imagined: The intuitive knowing which is fulfilled without the intermediation of mental concepts. The other is the general knowing which is fulfilled by means of the rational concepts, and does not directly belong to Allah. The knowledge, which is achieved by way of rational proofs, is a general and acquired knowledge attained to through mental concepts.

Yet, if a visionary and intuitive knowledge takes place, it will be known without the intermediation of mental concepts. Probably, the prevision mentioned in certain ayahs and narratives is this very visionary knowledge. It is also possible that Allah cannot be recognized except through His own self[^14] refers to the same knowledge.