The Five Senses are hearing, sight, smell, taste and touch, and each sense is limited to that which is specific to it, such as hearing, [compared to what is known by] tasting and smelling.

1. Questions & Answers in Islamic Theology by Shaykh Ramzy Ajem
WHAT ARE THE MEANS OF KNOWING THINGS?
Shaykh Ramzy Ajem answered:
Imam an-Nasafī (1067–1142 AD) starts his celebrated work Al-'Aqa'id al-Nasafiyya by saying:
، ‫ء‬ ٔ ‫ا‬ : ‫ا‬ ٔ‫ا‬ ‫ل‬
ً ، ِ ‫ا‬‫و‬
:ٌ ِ ِ ‫ا‬ ُ
‫ب‬ ٔ‫ا‬‫و‬
.ُ ‫ا‬‫و‬ ،ُ‫دق‬ ‫ا‬ ُ ‫ا‬‫و‬ ،ُ ‫ا‬ ‫اس‬ ‫ا‬
. ُ ‫ا‬‫و‬ ،ُ‫وق‬ ‫ا‬‫و‬ ، ‫ا‬‫و‬ ،ُ ‫ا‬‫و‬ ،ُ ‫ا‬ : ٌ ‫اس‬
،ِ : َ ِ ُ‫و‬ ُ ٍ ‫و‬
. ‫ا‬‫و‬ ،ِ‫وق‬ ‫ا‬‫و‬
: ُ‫دق‬ ‫ا‬ ُ ‫ا‬‫و‬
ٍ‫م‬ ِ ٔ‫ا‬ ُ ‫ا‬ ُ ‫ا‬ ‫و‬ ،ُ ‫ا‬ ‫ا‬ ُ ‫ا‬ ( ُ ٔ‫ا‬)
،ّ‫وري‬ ‫ا‬ ِ ٌ ِ ُ ‫و‬ ، ِ
‫ب‬ِ َ ‫ا‬ ُ ‫ا‬ ُ‫ر‬ ُ
،ِ ‫ا‬ ِ‫ان‬ ُ ‫ا‬‫و‬ ِ ‫ا‬ ِ ‫ز‬ٔ ‫ا‬ ِ ‫ا‬ ِ‫ك‬ ِ
ِ‫ل‬ ‫ا‬ ُ ( ‫ا‬‫و‬)
‫ﷺ‬
‫و‬ ،ِ‫ة‬ ِ ‫ا‬
َ ‫ا‬ ُ ُ
ِ‫ة‬‫ور‬ َ ‫ا‬ َ ‫ا‬ ُ ِ ُ ‫ا‬ ُ ‫ا‬‫و‬ ، ‫ا‬
. ِ
‫ت‬ ‫ا‬‫و‬ ِ ‫ا‬
ِ َ ‫و‬ ، ً ٔ‫ا‬ ِ ٌ :ُ ‫ا‬ ٔ‫ا‬‫و‬
ُ َ ‫و‬ ،ِ ِ ُ ٔ‫ا‬ ِ‫ء‬ ‫ا‬ ‫ن‬ٔ ِ ‫وري‬
‫ا‬ ِ‫ل‬
.
The people of truth hold that the quidities of
things are real and knowledge of them is realized
contrary to the sophists.
The means of knowledge for created beings are
three:
(1) Sound senses;
(2) A True Narration and;
(3) Reason
(1) The Five Senses are hearing, sight, smell, taste
and touch, and each sense is limited to that
which is specific to it, such as hearing, [compared
to what is known by] tasting and smelling.
(2) A True Narration is in two classifications:
The first of which is the narration of
multiple-chain transmission, namely, the
narration well established on the tongues of
people such that it is inconceivable that they
could have mutually agreed upon fabrication.
It brings about necessary knowledge such as
the knowledge of bygone kings in past times
and of distant lands.
The second of which is the narration of the
Messenger ‫ﷺ‬ supported by an inimitable
miracle and it necessitates knowledge by
inferential reasoning. The knowledge
established by it resembles necessary
knowledge in terms of its certitude and
realization.
(3) Reason is also a means of knowledge; that
which is established axiomatically is termed
self-evident-knowledge (daruri), such as the
knowledge that the whole of a thing is greater
than its part. As for that which is established by
inferential reasoning, it is termed as
acquired-knowledge (iktisabi).
Notes from the Sanusiya Course 2022 by Shaykh Ramzy Ajem