The First: That the Tablet is the vessel of the writing and the container of the lines, and the Imam is all-encompassing of the lines and the secrets of the lines, so he is more excellent than the Tablet.

The Second: That the Preserved Tablet (al-Mahfuz) is on the morphological weight of maf'ul (passive participle/object), and the Clear Imam (al-Mubin) is on the weight of fa'il and it is with the meaning of fa'il (active participle/doer). So he is knowing of the secrets of the Tablet, and the active participle noun (ism al-fa'il) is nobler than the passive participle noun (ism al-maf'ul).

The Third: That the absolute guardian (al-wali al-mutlaq) is not encompassed (la yatashamal) and is all-encompassing of the whole by the whole, and the Tablet is included in it. So he is indicative over the Preserved Tablet, and elevated above it, and knowing of what is in it.