Since the time of Qutbuddin Shirazi, the commentator of the wisdom of illumination, it has become so famous that Suhrawardi considers the human knowledge of the senses (unlike the preparators (Mashaites) who believed it to be an acquisition (Husuli) knowledge) to be a direct and immediate knowledge by presence (Huzuri). In his works, Mulla Sadra sometimes accepted this attribution and had many problems with it, and sometimes he rejected such an attribution to Sheikh Eshraq(Suhrwardi). This article is intended to criticize the promise of the knowledge of the presence of human 
beings to the senses concerning historical and philosophical topics. First, it is shown that Suhrawardi's theory was misunderstood by Qutb Shirazi and some contemporary commentators of Hikmat Ishraq, so Mulla Sadra's interpretation of Sheikh Ashraq's theory is more reasonable. Secondly, it has been shown that if the topic (direct and present knowledge of sensations) is in the object-known by essence (subjective concept), it is correct according to most philosophers, because from their point of view, this knowledge is understood as knowledge by presence. Still, if the topic is an object -known by accident (external object), the statement conflicts with many philosophical and reasoning rules (even the rules accepted by Suhrwardi). Suhrawardi also makes some clear statements about this topic.