Now that this has become clear we would return to our former theme. The only problem which remains for us to solve, out of those which we proposed is that of Divine Vision. It is thought for some reasons, that it forms a part of the problem which we have just discussed, on account of the words of God, “The sight comprehendeth him not, but He comprehendeth the sight.”[90] And hence the Mutazilites have denied it, setting aside the arguments found in the Law, in spite of their greatness in number and fame, a very shameful act on their part. The cause of this doubt of the Law that since the Mutazilites denied physical attributes, and believed in exposing their ideas to every one, it became necessary for them to deny direction also. And having once denied direction they must also deny the Vision, for the thing seen must be in some direction to one who sees it. To prove their point they are constrained to set aside the traditional religion. They neglected the Traditions because they were only isolated things which should not be believed, if found opposed to the teachings of the Quran, that is, opposed to the verse, “The sight comprehendeth Him not.” The Asharites tried to mix together the two beliefs, that is, the denial of physical attributes, and the possibility of vision of One having no body, by means of our senses. It became difficult for them to prove it, and they took refuge in many sophistical and conjectural arguments, that is arguments which are thought to be correct but are in reality wrong. It is so because it is possible to have the same grades in arguments as there are among men. Just as there may be found men with perfect excellence and those below them, till we may have a man who thinks himself learned and yet he is not, being only a pedant, so there are arguments which are extremely certain, and those below them, then, there are specious arguments, and those which though really false seem to be true. The statements of the Asharites in regard to this question are of two kinds: those refuting the arguments of the Mutazilites, and those proving the possibility of the Vision of One having no body, and that there is no difficulty in our believing it. The statements by which they have opposed the Mutazilites in their argument, that the thing seen must have a direction for one who sees it, is that some of them say that it is applied only to the visible, and not to the invisible, world; and that it is not one of those cases in which the condition of the one can be applied to the other. According to them it is possible for a man to see an object having no direction, for he sees by his power of sight only that which comes before his eyes. In this they have mixed together the senses of sight with intelligence, for the latter can perceive that which has no direction, that is, no space; but for the perception of the eye there is a condition, that the thing to be perceived be in a direction, not only that but a particular direction too.