Fitra

Narrated Abu Huraira: Allah's Messenger ﷺ said, 'No child is born except on Al-Fitrah (pure Islamic Monotheism), and then his parents convert him to Judaism or to Christianity or to Magianism as an animal gives birth to a perfect baby animal. Do you find it mutilated?” Then he recited: “… Allah’s Fitrah (i.e., Allah’s Islamic Monotheism) with which He has created mankind. No change let there be in Khalq-illah (i.e., the religion of Allah — Islamic Monotheism), that is the straight religion.” (Qur’an 30:30)

— Al-Bukhari, Muhammad. "(30) Suratar-rum, Chapter. "…No change let there be in Khalq-illah…"". Sahih Al-Bukhari Vol 6, Book 65. Darussalam. p. 259. ISBN 9782987457671.

الفطرة هي الخلقة التي خلق الله عباده عليها وجعلهم مفطورين عليها وعلى محبة الخير وإيثاره وكراهية الشر ودفعه، وفطرهم حنفاء مستعدين لقبول الخير والإخلاص لله والتقرب إليه.

(English: Fitrah is the character that God created His servants upon and made them mafturun (innate) in it and on loving and preferring good and hating and repelling evil, and He fatarahum (instilled in them) to be Hanifs (pure monotheists) who were ready to accept goodness, to be sincere to God and to draw close to Him.)

— al-Sa'di, Abdul-Rahman. "Twenty-First Hadith الحديث الحادي والعشرون". The Joy of the Righteous' Hearts بهجة قلوب الأبرار (in Arabic) (4 ed.). السعودية: وزارة الشؤون الإسلامية والدعوة والإرشاد. p. 51.

فالإنسان من نفسه يجد من لذة العدل والصدق والعلم والإحسان، والسرور بذلك، ما لا يجده من الظلم والكذب والجهل. والناس الذين وصل إليهم ذلك والذين لم يصل إليهم ذلك يجدون في أنفسهم من اللذة والفرح والسرور بعدل العادل وبصدق الصادق وعلم العالِم وإحسان المحسن ما لا يجدونه في الظلم والكذب والجهل والإساءة. ولهذا يجدون في أنفسهم محبة لمن فعل ذلك وثناء عليه ودعاء له. وهم مفطورون على محبة ذلك واللذة به، لا يمكنهم دفع ذلك من أنفسهم، كما فُطِروا على وجود اللذة بالأكل والشرب والألم بالجوع والعطش.

(English: Man finds in himself a sense of pleasure in justice, Sidq (truthfulness or honesty), knowledge and ihsan (beautification, perfection or excellence), and the joy of it, which he does not find of injustice, dishonesty and ignorance. And the people to whom this was delivered and those to whom that was not delivered, find in themselves a sense of pleasure, joy and happiness in the justice of the just, the truthfulness of the truthful, the knowledge of the scholar, and the ihsan of the muhsin which they do not find in injustice, dishonesty, ignorance and abuse. That is why they find in themselves love for the one who did that, praising him and praying for him. They are mafturun (instinctive) to love that and enjoy it, and they cannot ward off that from themselves, just as they futiru (were instinctively) born with the existence of pleasure through eating and drinking and pain through hunger and thirst.)

— Ibn Taymiyyah, Taqi ad-Din. The Rebuttal of the Logicians الرد على المنطقيين (in Arabic). Beirut: دار الكتب العلمية. p. 347. ISBN 978-2-7451-3398-4.

وأهلُ الأقطار قاطبة يمدحون المحسن، ويذمون المسيء بعقولهم من دون معرفة الشرائع، بل مَنْ ميز من الصبيان مَدح من أحسن، وذم من أساء، وهل مدْحُ أهل الجاهلية لحاتم إلا لإحسانه وكرمه الذي أدركت عقولُهم حسنه، وهل ذموا مادرًا في جاهليتهم إلا لبخله الذي أدركت عقولُهم قبحه، وهل مدحوا محمدًا صلى الله عليه وسلم في جاهليتهم قبل بعثته، وسَمَّوْه الصادق الأمين، إلا لأنها أدركت عقولُهم حسن الصدق، وأنه يُمدَح من اتصف به، وهل ذموا عُرقوبًا إلا لكذبه، وخُلْفِ مواعيده التي أدركوا بعقولهم قبحه ثم جاء الإسلام مقررًا لهذه الفطرة السليمة.

(English: And the people of all countries praise the muhsin, and blame the evil-doer with their minds without knowing the laws. Rather, he who distinguishes among the boys praises those who are good, and censures those who do wrong. And did the people of Jahiliyyah (age of ignorance) not praise Hatim only for his ihsan and generosity, which their minds realized its goodness? And did they not censure Madir in their Jahiliyyah only for his miserliness which their minds realized its ugliness? And did they not praise Muhammad, may God’s prayers and peace be upon him, in their Jahiliyyah before his bi'thah (mission as a messenger), and called him the truthful and trustworthy, except because their minds realized the goodness in honesty, and the praiseworthiness of those who were characterized by it? And did they not censure Urqub only for his lying, and his breaking of promises which they realized with their minds its ugliness, then Islam came establishing this sound fitrah.)

— San'ani, Muhammad ibn Isma'il. "الباب الثاني في الأدلة". Principles of Islamic jurisprudence أصول الفقه المسمى إجابة السائل شرح بغية الآمل (in Arabic) (2 ed.). Beirut: مؤسسة الرسالة. p. 222.