Those who say that sometimes sound can be seen, should be asked to define the sense of seeing. They would necessarily answer that it is a faculty which perceives those things which can be seen, such as colour and so on. Then they should be asked to define the sense of hearing. They would surely say that it is one sense by which sounds can be heard. Then they should be asked whether at the time of sound it is the sense of hearing only or seeing too. If they say that it is hearing only, they admit that it cannot perceive colours. If they say that it is seeing only, then it cannot hear sounds. If it is neither alone, for it perceives colours, then it is seeing and hearing both. But in this way everything can be proved to be one, even in the case of contradictory things. This is a thing which our Mutakallimun admit or they are compelled to do so. But it is clear that it is a philosophical opinion which is only fit for those ancient people famous for it. Now the second method which Mutakallimun have adopted for proving the possibility of Divine Vision is that which has been mentioned by Abul Maali in his book, _Al Irshad_. It says that the senses can only feel the substance (_Zat_) of things, but that which separates the existent thing from one another is not to be found in the substance only. So the senses cannot perceive the substance, which is common to all the existent things. They can only perceive a thing because it exists. But all this is absurd, which is quite clear from the fact that if sight were only able to perceive things then it would not have been possible for it to differentiate between white and black, for there is no difference between things about those qualities which are common to all. This also becomes impossible as regards all the other senses. The sense of seeing could not perceive different kinds of colours; the sense of hearing cannot differentiate between tastes. It would be necessary that the objects perceived by the senses be all of a kind, and there should be no difference between objects perceived by seeing and apprehended by hearing. This is contrary to that which man commonly understands. In reality the senses perceive the substance of things by the power which is vouchsafed to them. The cause of this mistake lies in the fact that that which perceives a substance, is thought to be the thing perceived. Had there not been said so much about these things, and so much respect for those who said it, it would not have satisfied anybody with a strong common sense.