Among the matters that sound reason on its own can ascertain is this: minds whose innate nature has not been tampered with and whose beliefs have not been corrupted know with unshakable certainty the beauty of tawhid (pure monotheism) and exclusive devotion to Allah, just as they recognize the repulsiveness of shirk. They likewise perceive the goodness of truthfulness, justice, and benevolence toward all creatures, and the ugliness of their opposites. Such minds also know that gratitude to the Benefactor is obligatory, that dutifulness to one’s parents, maintaining kinship bonds, and fulfilling the rights of all who have a claim upon you are binding duties. They find every form of righteousness and reform commendable, and every form of corruption and harm detestable.

Among the noblest truths grasped by the intellect—indeed, one deeply embedded within it—is the certainty that absolute perfection belongs to Allah alone; that perfect wisdom marks both His creation and His law; and that it is unfitting for Him to leave His creatures neglected, without commands and prohibitions, reward and punishment.

As for what is known by direct sensation, it is whatever the senses themselves apprehend:
– hearing sounds and seeing visible objects—one of the most complete kinds of knowledge, for seeing with one’s own eyes is not like hearing a report;
– perceiving through smell, such as pleasant and foul odors;
– sensing by touch, such as heat and cold;
– and what is discerned by examining things, identifying their substances, essences, and qualities.
All of this falls under the domain of sensory perception.

In short, the avenues that lead to knowledge of any given matter are exceedingly many. The greater the reality in question and the more important it is to know, the more numerous, evident, sound, and forceful are the paths that point to it—just as has already been shown with respect to divine oneness, prophethood, and the Resurrection. And Allah knows best.