minds, and the words which express them. But in the case of God, it is the ideas which stand with Him, and not the words expressing them. So when the Asharites laid it down as a condition, that the speech be absolutely dependent upon the speaker, they deny that the speaker is the maker of his speech; while on the other hand, the Mutazilites, when they laid it down as a condition that the speaker is the maker of his speech, ignored the existence of ideas in our minds. In this way there is some truth, and some falsehood, in the opinions of both of these sects, as must have become clear by what we have said. Now we come to the attributes of hearing and seeing. The Law has proved them to be possessed by God by saying that hearing and seeing are the two essential qualities for knowing the meaning of things, which cannot be acquired by intellect. So a maker must know everything about the object which he is making, it is necessary that he should possess the two senses of hearing and seeing. So He must have these two faculties. All this proves their existence in God, by means of the Law, through the teaching of the knowledge which is found in him. Moreover, One on whom the name of God and the Adorned is applied must necessarily possess all the senses. For it is useless for man to worship him who cannot know that he is being worshipped, as God has said, “O my father, why dost thou worship that which heareth not, neither seeth, nor profiteth thee at all;”[61] and, “Do you therefore worship, beside God, that which cannot profit you at all, nor can it hurt you?”[62] This is the power which has been ascribed to God, and which the Law has commanded the common people to know and nothing else.