The contexts of some other narratives can also be regarded likewise.

The contexts of some other narratives can also be regarded likewise.[^15] Admitting this point would protect our minds against a prejudgement on the ayahs concerning recognizing Allah, by taking them as general and as mental knowing of Him. They are to be better scrutinized lest some of them might refer to the presence of Allah through heart intuition, which may happen consciously or half-consciously. It is of the intuitive kind of knowledge.

Naturally, the intuitive knowledge can neither be learnt nor taught. Learning and teaching are practised by means of words and concepts which insert certain meanings into the minds of the listeners and thinkers. The intuitive knowledge is not an intellectual meaning and can neither be conveyed nor received.

Even the Qur'anic declarations cannot, by themselves, grant us intuitive and visionary knowledge, but they can guide us along the road which helps us to get to intuitively know Allah, the Exalted, or to bring our unconscious, or half-conscious, knowledge up to the level of conscious knowledge.

So, we have to answer this question: does the Qur'an aim at giving man a general idea about Allah, the Exalted, His Names and His Attributes, like that which is taught by the philosophers and theologians, or does it have another loftier aim - i.e., does it acquaint us with Allah and guide us to the intuitive and visionary knowledge?

The names and the words which refer to Allah in the diverse languages are of two kinds: some are "particular names", or "proper names", and some are used as names or general attributes".

Sometimes a word is used in two forms: as a "proper name", or as a "general name", since there seems to be a kind of verbal communion between them, such as the word "GOD".[^15] In the Arabic language, the Glorified Name, "Allah", is used as a proper name or a personal pronoun, and "Ar-Rahman" [The Beneficent], is His Exclusive Attribute. As to his other Names and Attributes they have no such exclusiveness, and, as such, they can be grouped and used for other than Allah, such as "rabb, pl.

arbab" [master(s), owner(s)]", ilah, pl. alihah" [god(s)], khaliq, pl. khaliqun" [creator(s)] and "rahim, pl. ruhama and rahimun" [merciful]. In the Qur'an we find such qualities as "ra'uf" [kind] and "rahim", attributed to the Prophet (S.A.): "(he is) kind and merciful to the believers".