In the Qurʾan, the domain of sensation is broad. The senses serve as an essential instrument of human experience, as a source of knowledge, and as a prerequisite for, as well as an impediment to, spiritual insight. The senses of hearing and seeing, while prone to causing deception, play a major role as a means of perception and as a vehicle for faith. Smell and taste are the paramount tools of discernment of matters in the afterlife. The sense of touch is depicted as the most carnal of the senses: it is viscerally immediate and inherently dangerous and deceptive. Comprehensive scholarly reappraisal of the Qur’anic deployment of and recurrence to sense perception in their literary, historical, and theological contexts is still outstanding. Attention has been mainly drawn to the sense of hearing as the primary mode of sensory perception in and of the Qurʾan (Kermani, Graham 2006) and a few other studies were published regarding vision and taste (Radscheit 2003, Rippin 2000, Koloska 2016, Hoffmann 2019). The lack of a wider range of sensory studies in Qur’anic Studies is all the more surprising considering the wide range of studies that focus on the importance of sense perception in late antique religious practices and theological debates. Lange’s article on Qur’anic anosmia gives a first smell of the unexploited treasures of the Qur’an’s active participation in the “age of sensory piety” (Lange 2022). This paper will give an overview over the tension that is observable throughout the Qur’anic text between, on the one hand, verses that support a fully embodied or sentient engagement with this world and the next, to the point of enabling a sensory experience of the next world in this life already, and on the other hand, verses that restrain and discipline the senses in this world and the next, to the point of denying the possibility of sensing the beyond while still alive, or the need to sense the beyond as a confirmatory miracle. It will thereby discuss how the Qur’anic text adopts and negates late antique understandings of the senses and their use, using as case studies the request for an observable miracle by Abraham (Q. 2:260) and the demand for tasting the divine by Jesus’ disciples (Q. 5:112-115).