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A visual rendition of the Islamic model of the soul showing the region of fitra relative to other concepts based on a consensus of 18 surveyed academic and religious experts.[1]

Fitra or fitrah (Arabic: فِطْرَة; ALA-LC: fiṭrah) is an Arabic word that means 'original disposition', 'natural constitution' or 'innate nature'. The concept somewhat resembles natural order in philosophy, although there are considerable differences as well. In Islam, fitra is the innate human nature that recognizes the oneness of God (tawhid). It may entail either the state of purity and innocence in which Muslims believe all humans to be born, or the ability to choose or reject God's guidance. The Quran states that humans were created in the most perfect form (95:4), and were endowed with a primordial nature (30:30). Furthermore, God took a covenant from all children of Adam, even before they were sent to Earth's worldly realm, regarding his Lordship (7:172–173). This covenant is considered to have left an everlasting imprint on the human soul, with the Quran emphasizing that on the Day of Judgment no one will be able to plead ignorance of this event (7:172–173).

Fitra is also associated with the divine spirit that God, according to the Quran, breathed into Adam (15:29, 32:9, 38:72). This means that the fitra represents the true essence of Adam, who was taught all the names by God (2:31). In the Quran, fitra is linked to the concept of hanif (30:30); a term that is often associated with Abraham but it also includes individuals who turn away from erroneous beliefs and instead embrace faith in the unity of God.

This teaching is echoed in prophetic traditions that reiterate the existence of intrinsic human nature at birth. Hence, in Islamic belief, humans are deemed blessed to have the ability to comprehend and affirm the existence of God. However, over time, people tend to disregard and overlook their innate nature, causing it to become obscured and deeply buried within them. In that vein, Islam is perceived as a means to assist individuals in rediscovering and reconnecting with their original nature, ultimately re-establishing their primordial relationship with God.

According to the Maturidi scholar Abu al-Layth al-Samarqandi, jinn are also endowed with fitra, and thus mandated to observe God's law.

Etymology

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Fitra is an Arabic word that is usually translated as "original disposition", "natural constitution", or "innate nature".[2] The root verb F-Ṭ-R means to split or cleave, also found in Iftar (breaking the fast), Eid al-Fitr, and in the 82nd chapter of the Quran (Surah Al-Infitar - The Splitting). Arabic lexicographers also relate it to create.[3] Fatir is usually translated as originator or creator, and thus fitra is also considered to refer to the "state of creation".[3]

Quranic narratives and interpretations

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According to The Study Quran, the fiṭrah or primordial nature mentioned in the Quran (30:30) refers to the inherent and natural recognition of the oneness of God that exists within every human being. This recognition represents the essence of what it means to be human in the Islamic tradition.[4]

In surah 30 of the Quran, the word fitra is used in the context of the following verse:

"Set thy face to religion as a Hanif in the primordial nature from God upon which He originated mankind—there is no altering the creation of God; that is upright but most mankind know not."[5]

— Sura Ar-Rum, verse 30, The Study Quran, 2015

The above verse (30:30) links fitra to the concept of Hanif, which "is understood by most to mean in a straight and upstanding manner, neither inclining nor adhering to past religions that have been altered or abrogated".[5] In the Quran, the term "Hanif" is often used in relation to Abraham, but in a broader sense, it refers to someone who turns away from misguidance and instead embraces faith in the unity of God.[5] If the term "fitra" is understood to mean "divide", it might signify that God separates his creation into believers and unbelievers by means of the "true religion".[3]

According to Seyyed Hossein Nasr, Islam views humans as inherently possessing a primordial nature known as al-fitrah. Despite its existence, this nature can become obscured and deeply buried within individuals as a result of neglect and forgetfulness. The Quran recognizes that humans were created in the best possible form (ahsan altaqwim) (95:4), with the intelligence necessary to recognize and know God.[6] Islamic message is thus directed towards this fundamental nature of humanity, ultimately seeking to revive and rejuvenate it.[6]

[The message of Islam] is a call for recollection, for the remembrance of a knowledge kneaded into the very substance of our being even before our coming into this world. In a famous verse that defines the relationship between human beings and God, the Quran, in referring to the precosmic existence of man, states, “‘Am I not your Lord?’ They said: ‘Yes, we bear witness’” (7:172). The “they” refers to all the children of Adam, male and female, and the “yes” confirms the affirmation of God’s Oneness by us in our pre-eternal ontological reality. Men and women still bear the echo of this “yes” deep down within their souls, and the call of Islam is precisely to this primordial nature, which uttered the “yes” even before the creation of the heavens and the earth. The call of Islam therefore concerns, above all, the remembrance of a knowledge deeply embedded in our being, the confirmation of a knowledge that saves, hence the soteriological function of knowledge in Islam.[6]

— William Chittick, The Essential Seyyed Hossein Nasr, 2007

According to Quran 7:172-173, God called upon all souls to witness His lordship before being sent to the world so that no one could plead ignorance on the Day of Judgment. ""Lest you say on the Day of Resurrection, "As for us, we were heedless of this," or lest you say, "Our fathers associated others with God before us, and we were their offspring after them. What, wilt Thou destroy us for what the vain-doers did?"".[7] Some commentators, including al Razi, have argued that the inability of humans to recall the pretemporal covenant mentioned in Quran 7:172-173 implies that it is symbolic and therefore cannot be the basis of human responsibility. However, The Study Quran suggests that this event should be viewed within the wider context of the Quran and its prophetic history. According to the Study Quran, "this pretemporal recognition of God’s Lordship can be understood as creating an innate disposition in human beings toward recognizing and worshipping God during earthly life and toward accepting the prophets and the messages they bring as “reminders” of what human beings already know inwardly, but have merely forgotten."[8]

According to this perspective, those who reject the prophets are doing so out of willful ignorance, and are denying truths that "should, in any sincere and morally uncorrupted soul, resonate with a deep but forgotten knowledge of God that nevertheless still exists within them".[8] Even though humans have forgotten it, they still possess an innate knowledge of God that is often covered up by their disbelief. This is reflected in the term "kuffār," which means "disbelievers" but which also etymologically refers to the idea of covering up the truth. The pretemporal covenant, along with God sending messengers to all people, is said to serve as a "proof" against those who reject the prophetic messages. This is because they are denying something that they already know to be true deep within themselves, and are therefore acting in a capricious or cynical manner.[8]

According to William Chittick, "Fitra is the divine form that God bestowed upon Adam when He created him; or, it is the divine spirit that, according to the Koran, God blew into the clay of Adam in order to bring him to life".[9] In the Qur'an, the spirit that was breathed into Adam by God is referred to with the pronouns "His" (32:9) and "My" (15:29, 38:72).[10] This spirit is known as the "attributed spirit" (al-ruh al-idafi), which implies that it has both divine and human characteristics. The spirit that God blew into Adam possesses spiritual and angelic attributes such as luminosity, subtlety, awareness, and oneness.[10] The fitra thus constitutes "the very self of Adam to whom God “taught all the names” (2:31)".[11] It is considered to be the foundation of human wisdom and knowledge, as it inclines naturally towards the belief in the oneness of God, which is the essence of tawhid. This belief is the basis for true understanding of God, the universe, and the self.[11]

In prophetic traditions

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In the prophetic traditions (hadith), the term gets new attention: "Every child is born in a state of fitrah. His parents then make him a Jew, a Christian or a Magian, just as an animal is born intact. Do you observe any among them that are maimed (at birth)."[12] According to a hadith qudsi, God says: "I created my servants Hunafa (i.e., monotheists), then the Shayatin misled them from their religion."[13] In another tradition, the Prophet is reported to have said: “The fitrah is five things, or five things are part of the fitrah: circumcision, shaving the pubic hairs, plucking the armpit hairs, clipping the nails and trimming the moustache.”[14]

In theology

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The Mu'tazilites argue that Islamic law is rational and given to every born child, thus fitra is identified with Islam. This viewpoint was also adapted by several canonical traditions. In others however, fitra refers to the pre-Islamic religion, originating in Adam, before any religious obligations have been revealed.[15]

Abu al-Layth al-Samarqandi

[edit]

According to the Maturidi scholar (ʿĀlim) Abu al-Layth al-Samarqandi, humans and jinn are created with fitra, and thus obligated (taklīf) to follow God's law. It encompasses the ideas that humans are born pure and innocent, and that they possess an innate capacity to choose or reject God's guidance.[16]

Revival of fitra

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According to William Chittick, the Quran and the Hadith suggest that humans possess an innate capacity to understand reality as it is, but their environment obscures this ability. Prophets' role is to remind (dhikr) people of the knowledge they already have, while humans just need to remember (dhikr) it. Once they recall and acknowledge this knowledge, they can reconnect with their innate capacity for understanding reality.[17] This capacity has always been a part of them, deeply embedded within their nature, and has never truly been separate from their being.

Comparison with other concepts

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The concepts of Fitra in Islam and Buddha-nature in Buddhism reveal striking similarities despite their different origins. Fitra denotes an inherent purity and natural inclination towards recognizing and worshipping Allah, emphasizing the innate goodness and moral compass within every human. Buddha-nature, prominent in Mahayana Buddhism, signifies the inherent potential for enlightenment in all sentient beings, embodying pure consciousness, wisdom, and compassion.[18]

Both concepts highlight a universal attribute: Fitra and Buddha-nature apply to all humans and sentient beings, respectively, suggesting an intrinsic spiritual potential. They also acknowledge that this purity can be obscured—Fitra by sin and misguidance, and Buddha-nature by ignorance and defilements—but can be restored through spiritual practice and ethical living.

See also

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References

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Sources

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Fitra

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from Grokipedia
Fitra (: فِطْرَة, romanized: fiṭrah), also spelled fitrah, refers to the innate, primordial or disposition in Islamic , with which every individual is born, predisposing them toward , moral discernment, and submission to . This concept is rooted in the , particularly (30:30), which states: "So direct your face toward the , inclining to truth. [Adhere to] the fitrah of upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct , but most of the people do not know." A well-known attributed to the Prophet Muhammad further elaborates: "Every child is born on fitrah, then his parents make him a Jew, a Christian, or a Magian," emphasizing that this natural state can be influenced or obscured by external factors such as upbringing or environment. In Islamic thought, fitra serves as an internal compass guiding ethical behavior and spiritual alignment, forming one of the primary sources of moral principles alongside reason (‘aql) and divine . It represents the pure, God-given essence of the , enabling intuitive recognition of right from wrong—such as valuing and while rejecting lying and —unless distorted by worldly trials or societal pressures. Scholars like and modern interpreters in Islamic psychology view fitra as central to human , where misalignment leads to psychological distress, and restoration through practices like tazkiyat al-nafs ( purification) fosters holistic development and connection to the divine. This innate orientation underscores Islam's emphasis on universal human for goodness and , transcending cultural boundaries while being perfected through religious guidance.

Etymology and Origins

Linguistic Roots

The term fitra derives from the Arabic triliteral root f-ṭ-r (ف-ط-ر), which fundamentally signifies "to split," "to cleave," or "to originate," evoking the notion of an initial rupture or the primordial act of creation that brings forth existence from unity. This root is linked to concepts of origination and the intrinsic nature inherent in created things, as seen in its association with khilqa, denoting creation endowed with a specific disposition or character. In pre-Islamic and , derivatives of f-ṭ-r were employed to describe natural processes of division and , such as the splitting open associated with birth or the onset of dawn, symbolizing instinctive and the raw, unaltered . These usages highlighted the root's connection to inherent tendencies and the forceful separation that marks the start of life or cycles, reflecting a where such acts embodied unadulterated, primordial forces. Following the advent of , the semantic field of fitra shifted to emphasize the innate purity of and its inherent inclination toward , transforming the term from a general linguistic descriptor of natural origins into a theological concept of primordial disposition aligned with ; the Qur'an adopts it in this evolved sense to underscore humanity's original state of submission to the Creator. Some scholars suggest the may have non-Arabic origins, possibly as a from Ethiopic.

Historical Usage

The root f-ṭ-r from which "fitra" derives, meaning to cleave, split, or create for the first time, appears in pre-Islamic Jahiliyyah poetry and literature to describe natural origins and human tendencies, as reflected in poetic expressions of primordial purity and creation. In early Islamic exegeses (tafsir), such as Muhammad ibn Jarir al-Tabari's Jami' al-Bayan fi Ta'wil al-Qur'an (completed around 923 CE), "fitra" is explained as the inherent religion or way of Allah, denoting the natural disposition toward monotheism (tawhid) present in every human from birth. This interpretation in tafsir works emphasizes "fitra" as an unalterable, God-given state, distinct from acquired habits. By the 8th and 9th centuries, Arabic lexicons began refining the concept, with the root f-ṭ-r denoting original creation, evolving in later compilations to explicitly link "fitra" to innate knowledge of God free from cultural or environmental influences. For instance, Ibn Manzur's Lisan al-'Arab (13th century, drawing on earlier sources) defines "fitra" as the natural constitution (jibillah) with which a child is born, synonymous with pure disposition toward divine recognition. This development in lexicography solidified "fitra" as a theological-linguistic term beyond mere physical creation. Prophetic traditions, such as those in Sahih Muslim, briefly incorporate the term to affirm every newborn's state of "fitra" as submission to Allah.

Scriptural Basis

Quranic References

The primary Quranic reference to fitra appears in (30:30), which states: "So direct your face toward the , inclining to truth. [Adhere to] the fitrah of upon which He has created [all] people. No change should there be in the creation of . That is the correct , but most of the people do not know." This verse portrays fitra as the innate disposition with which created humanity, representing a primordial state of submission () to the divine will, inherently aligned with () and resistant to alteration by human caprice or societal influences. Early exegetes interpreted this as an unchangeable divine blueprint for , emphasizing that deviations from fitra stem from external rather than inherent flaws in creation. Implicit themes of fitra emerge in verses addressing human creation and innate moral capacity. Surah Al-A'raf (7:172) describes a primordial covenant: "And [mention] when your Lord took from the children of Adam - from their descendants - and made them testify of themselves, [saying to them], 'Am I not your Lord?' They said, 'Yes, we have testified.' [This] - lest you should say on the day of Resurrection, 'Indeed, we were of this unaware.'" This passage underscores fitra as an embedded presential knowledge of God's lordship, establishing an instinctive recognition of the divine that precedes earthly life and serves as a basis for accountability. Similarly, Surah Ash-Shams (91:7-10) affirms: "And [by] the soul and He who proportioned it and inspired it [with discernment of] its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who instills it [with corruption]." Here, fitra is implied as the soul's natural equilibrium, equipped with an innate ability to distinguish good from evil, with success tied to its preservation against corruption. Early exegetical traditions, such as those from scholars like Ibn Taymiyyah, further elucidate fitra in these verses as the original state of , where humans are predisposed to unity with before environmental or cultural factors obscure this purity. This interpretation highlights fitra not as a neutral slate but as a positive, divinely instilled orientation toward truth, which the Quran urges believers to reclaim. The concept finds reinforcement in prophetic traditions that echo this innate monotheistic inclination.

Prophetic Traditions

In Islamic tradition, the concept of fitra is prominently featured in several prophetic hadiths, particularly those narrated by Abu Huraira, emphasizing the innate disposition of every newborn toward . One of the primary narrations appears in , where the Prophet Muhammad stated: "Every child is born with a true faith of (i.e., to worship none but Alone) and his parents convert him to or or Magianism, as an animal delivers a perfect baby animal. Do you find it mutilated?" This hadith's chain of transmission traces from Abu Huraira through Abu Salamah bin Abdur-Rahman, Al-Zuhri, Ibn Abi Dhi’b, to Adam, establishing a robust isnad (chain) that underscores its reliability within the Bukhari collection. A closely related narration is recorded in (Book 33, Hadith 6426), with the saying: "No babe is born but upon Fitra. It is his parents who make him a Jew or a Christian or a Polytheist." The chain here proceeds from Abu Huraira via Abu Salih, Al-A‘mash, Jarir, to Zuhayr bin Harb, providing another authentic pathway of transmission. This version includes an additional response to a companion's query about children who die young, where the affirms that their ultimate state is known only to , highlighting the hadith's focus on parental and societal influences altering the innate fitra. Variants of this hadith appear across other major collections, such as , which records: "Every child is born on , but his parents make him a Jew and a Christian, just as a beast is born whole. Do you find some among them (born) maimed?" These variants consistently portray fitra as the primordial state of , disrupted by external influences like those from parents or environment, reinforcing the theme through parallel phrasing and narrations. For instance, another transmission in extends the analogy to animal births to illustrate the unaltered purity at birth. Scholars have extensively affirmed the authenticity of these hadiths due to their inclusion in the two most authoritative compilations, and , rendering them muttfaq ‘alayhi (agreed upon). Modern hadith verifier Muhammad Nasiruddin al-Albani graded related variants, such as the one in , as sahih (authentic) in his Silsilah al-Ahadith al-Sahihah, citing the strength of the supporting chains and corroborative evidence from multiple sources. This consensus on their isnads ensures their status as foundational prophetic traditions on fitra.

Theological Developments

Early Interpretations

In the early generations of , known as the , fitra was understood as the innate disposition toward (), reflecting humanity's primordial covenant with God as described in Qur'an 7:172. , a prominent companion and exegete, interpreted this natural state as every child being born upon fitra, inclined to recognize and worship the one God, though external influences could alter it, as narrated in the prophetic tradition: "Every child is born upon the fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian." This view emphasized fitra as an inbuilt capacity for divine knowledge, renewed and preserved through prophetic missions, without delving into deterministic extremes. During the 8th and 9th centuries, the Mu'tazilites developed a rationalist interpretation of fitra, viewing it as the human intellect's inherent ability to intuit divine unity and moral truths independently of . They linked fitra to the Qur'anic directive in 30:30 to adhere to the "upright religion," positing that reason alone suffices for recognizing God's oneness and justice, thereby underscoring human and responsibility. This perspective rejected a strictly metaphysical primordial event, instead grounding fitra in the observable natural order, where rational faculties enable ethical discernment without prophetic intervention for basic theistic knowledge. In response, the Ash'arites in the 9th and 10th centuries countered with a balanced approach, affirming fitra's instinctive monotheistic orientation but insisting on its conjunction with prophetic guidance for complete actualization. Al-Razi, an early Ash'arite, described fitra as an instinctual knowledge of God that prophetic teachings enhance, ensuring harmony between divine omnipotence and human accountability.

Key Theologians

(d. 1111 CE) elaborated on fitra in Ihya' Ulum al-Din as an innate moral compass, the primordial balanced state of the soul closest to divine purity in , where children possess an intuitive sense of and potential for without yet being tainted by dominant desires. He detailed psychological stages of deviation, spanning (pre-birth to age 7, marked by sensory learning and proximity to fitra), middle childhood (ages 7–14, when anger and desires emerge, risking imbalance through the lower soul or ), and late adolescence (ages 14–21, where strength amplifies potential forgetfulness); return to fitra demands ta'dib—a process of education, self-discipline, and soul purification to reestablish equilibrium and moral . Ibn Taymiyyah (d. 1328 CE) underscored fitra's inherent resilience in works like Majmu' al-Fatawa, defining it as an epistemic and psycho-spiritual faculty—a natural predisposition to Islamic values and moral consciousness that resists total alteration by bid'ah (religious innovations), as affirmed by Qur'an 30:30's declaration of no change in God's creation. While acknowledging fitra's vulnerability to socio-psychological and satanic influences that may obscure it (e.g., deviant customs leading to moral deviation), he emphasized its enduring core, which enables innate recognition of truth and justice, as seen in his fatwas critiquing innovations like excessive ascetic practices or philosophical excesses that contradict this primordial state; restoration involves aligning with revelation to reinforce fitra against such corruptions.

Modern Theological Perspectives

Seyyed Hossein Nasr, a prominent perennialist philosopher, integrates fitra into a broader metaphysical vision, viewing it as the universal primordial that preserves sacred amid modern secular challenges. For Nasr, fitra embodies the innate theomorphic of humanity, a timeless link to divine wisdom that transcends specific religious traditions and counters the in contemporary society. This primordial disposition, veiled by forgetfulness (ghaflah) and modern rationalism, serves as the foundation for realizing unitive , urging a return to traditional to reclaim humanity's sacred potential. He contrasts this with modernity's distortions, such as and , which obscure fitra's ontological role in ethical and spiritual humility. In response to rising secularism and atheism, particularly in post-9/11 discourses, Al-Azhar University has issued fatwas and initiatives emphasizing fitra's role in affirming innate monotheism as a bulwark against disbelief. Scholars at Al-Azhar portray fitra as the inherent disposition toward submission to God, arguing that atheism arises from a willful rejection of this primordial faith rather than its absence. These efforts, intensified after 2001 amid global Islamophobia and internal skepticism, frame fitra as essential for spiritual resilience and interfaith dialogue.

Applications and Revival

Role in Human Disposition

Fitra represents the primordial, innate state with which every human is created, serving as the foundational psychological and spiritual oriented toward recognition of the divine and ethical conduct. This inherent , briefly rooted in scriptural sources such as the (30:30) and prophetic , predisposes individuals to (tawhīd), moral virtues, and a sense of justice from birth. A key aspect of fitra is its role as an instinctive inclination toward , where humans naturally gravitate toward belief in one , moral goodness, and fairness unless altered by external factors. This predisposition manifests early in life, as evidenced by children's spontaneous inquiries about and the , reflecting an unlearned yearning akin to an infant's instinct for nourishment. Scholars like highlight this innate drive, noting that it underpins a universal moral compass capable of discerning good from evil, including an intuitive affirmation of justice as inherently virtuous. The development of fitra unfolds in distinct stages: at birth, it is pure and sinless, aligning humans with their original disposition toward paradise and divine submission; this purity can become corrupted through environmental influences, such as parental or societal pressures that introduce or unethical behaviors; finally, fitra can be restored through , , and spiritual practices that realign the individual with their innate state. This progression underscores fitra's dynamic nature, where the initial purity persists until the age of discretion, after which and external shaping determine its trajectory. Psychologically, fitra integrates with by providing an innate framework that complements empiricist learning, blending nativist predispositions with environmental inputs to foster and spiritual growth. In Islamic thought, this alignment posits fitra as the basis for instinctual in , bridging theological with theories of human , as explored by thinkers like Al-Māturīdī and Al-Ghazālī, who emphasize its role in enabling reason to actualize innate intelligibles.

Educational and Ethical Implications

In Islamic , the concept of fitra underscores the importance of nurturing children's innate disposition toward () from an early age, viewing as a process of preserving and developing this primordial purity rather than imposing external doctrines. Traditional curricula often integrate fitra-based approaches by beginning with instruction to align learning with the child's natural inclination toward recognizing God's oneness, fostering holistic spiritual and moral growth. Modern Islamic schools similarly emphasize this through programs that encourage curiosity and ethical reasoning rooted in fitra, aiming to prevent deviation from innate faith by integrating Quranic principles into daily activities. Ethically, fitra serves as the foundation for Islamic , positing that human beings possess an inherent moral compass that aligns with divine order, thereby guiding rulings on . This manifests in prohibitions against in religion, as articulated in Quranic verse 2:256 ("There is no compulsion in religion"), which reflects the belief that fitra naturally inclines individuals toward truth without force, ensuring ethical autonomy in faith matters. By harmonizing with , fitra informs moral that prioritizes innate justice and goodness as universal principles. In , fitra-related practices such as (ritual purification) symbolize a return to the original state of purity, reinforcing ethical and spiritual through specific acts. Prophetic traditions identify five core acts of fitra—circumcision, shaving pubic hair, trimming the mustache, clipping nails, and removing armpit hair—as integral to , which not only maintains physical but also cultivates an inner free from impurity to approach . These practices, derived from in , exemplify how operationalizes fitra to guide daily ethics, promoting a balanced life that mirrors innate human purity.

Contemporary Revival Efforts

In the post-1970s era, Salafi and broader Islamist movements have increasingly invoked the concept of fitra—the innate human disposition toward and moral purity—as a central theme in da'wah efforts to counteract Western and . Thinkers like , a prominent Salafi-influenced figure, framed as din al-fitra, the natural religion of humanity, arguing that its propagation in the West was a divine imperative to restore this primordial state distorted by secular influences. These initiatives gained momentum after the and oil boom, with organizations like the for Fatwa and Research (established 1997) adapting da'wah strategies to address social issues such as and through an Islamic lens, thereby appealing to fitra as a universal antidote to . The Muslim Brotherhood has developed its educational framework, particularly through tarbiyah programs aimed at youth education, to foster an Islamic personality resilient against secular erosion. Following periods of repression under Nasser, the Brotherhood expanded informal networks in the 1970s and beyond, including youth wings like the Rover Scouts and Muslim Sisters, which by the late had grown to thousands of members emphasizing Quranic internalization to align with Islamic principles. Post-1970s, these efforts proliferated in exile communities, such as in via institutions like the Islamic University of (founded 1961), where curricula promoted moral and civic duty, countering Western educational models with a comprehensive Islamic order. Globally, fitra-focused initiatives in the have included scholarly discussions at bodies like the International Islamic Academy, which addressed contemporary ethical challenges in sessions exploring and revivalist themes, alongside media campaigns on social platforms since the . In Egypt's , mainstream da'wah figures known as the "New Preachers" utilized television programs to invoke fitra, portraying modern entertainment as a of this innate disposition and urging viewers to reclaim authentic Islamic living through visual da'wah. These digital efforts, amplified on platforms like and , have reached millions, blending sermons with relatable content to reinforce fitra amid .

Comparative Concepts

Similarities with Other Religions

In , the concept of fitra posits humans as born in a state of innate purity and predisposition toward and moral goodness, contrasting sharply with the Christian doctrine of , which views humanity as inheriting guilt and a fallen nature from Adam's transgression. This Islamic perspective emphasizes individual accountability for personal sins rather than collective inherited corruption, rejecting the need for vicarious atonement through . In , particularly as articulated by , original sin is rooted in an interpretation of :5—"Behold, I was shapen in iniquity; and in sin did my mother conceive me"—positing that all humans are born tainted by Adam's disobedience, rendering them incapable of perfect goodness without . Thus, fitra represents an optimistic view of as primordially aligned with divine will, while original sin underscores a pessimistic of depravity requiring redemption. A parallel to fitra's moral predisposition appears in Judaism through the concept of yetzer ha-tov, the "good inclination" described in Talmudic literature as an innate drive toward ethical conduct, Torah observance, and repentance that emerges alongside the yetzer ha-ra (evil inclination) at maturity. Like fitra, yetzer ha-tov is not an external imposition but an internal faculty that guides individuals toward , with Talmudic texts such as Berakhot 5a portraying it as a counterbalance to base desires. Scholarly comparisons highlight this similarity, noting that both fitra—as a God-given orientation to truth—and yetzer ha-tov serve as innate mechanisms aiding humans in aligning with divine principles amid life's temptations. In , the notion of (natural or inherent disposition) shares conceptual ground with fitra by emphasizing an intrinsic ethical orientation or embedded in one's essential nature, guiding moral and spiritual conduct without reliance on inherited sin. This idea, articulated in texts like the (e.g., 18:47, where one should follow one's own svadharma or natural duty), posits humans as possessing an inborn propensity toward harmony with cosmic order, akin to fitra's predisposition to recognize the divine.

Influences from Philosophy

The concept of fitra in Islamic thought intersects with Aristotelian natural , portraying humans as innately oriented toward their ultimate purpose or the "good life." (Ibn Rushd), in his philosophical works, describes fitra as the innate human disposition (fitrat al-nās) that enables recognition of created beings—such as plants, animals, and celestial bodies—and inference of a divine creator, thereby aligning with Aristotle's view of as directed toward final causes. This integration underscores fitra as a natural epistemic faculty supporting arguments for God's existence, where human observation of the world's order reflects an inherent drive toward perfection and divine knowledge. During the Enlightenment, Jean-Jacques Rousseau's notion of the "noble savage" paralleled fitra by depicting humanity's original state as pure and uncorrupted by society, emphasizing innate moral goodness before environmental influences lead to deviation. This conceptual resonance influenced 19th-century Muslim reformers, including , who engaged Enlightenment rationalism to critique colonial corruption and call for a revival of Islam's authentic essence, viewing societal decay as a distortion of natural disposition akin to fitra. Al-Afghani's advocacy for thus drew implicitly on such ideas to promote and return to primordial purity against Western dominance. In modern Islamic existential thought, fitra echoes Jean-Paul Sartre's concept of (mauvaise foi) by offering a : an authentic reconnection to one's divine origin rather than self-deceptive of freedom and essence. Contemporary thinkers, building on existentialism's engagement with Sartre, reinterpret fitra as an innate spiritual authenticity that resists existential through submission to the divine, contrasting Sartre's atheistic emphasis on radical freedom with Islam's teleological return to . This synthesis highlights fitra as a pathway to existential fulfillment within a theistic framework.

References

  1. https://www.ncbi.nlm.nih.gov/books/NBK500185/
  2. https://quran.com/30/30
  3. https://pmc.ncbi.nlm.nih.gov/articles/PMC6132620/
  4. https://scholarspace.library.gwu.edu/downloads/w6634438s?disposition=inline&locale=en
  5. https://www.saet.ac.uk/Islam/PrimordialHumanNature
  6. https://pressbooks.pub/nodoubt/chapter/the-fi%25E1%25B9%25ADrah-original-normative-disposition/
  7. https://www.researchgate.net/publication/380604857_The_Concept_of_Fitrah_in_Spiritual_and_Rational_Orientation_An_Islamic_Perspective
  8. https://www.ajis.org/index.php/ajiss/article/download/3189/2693
  9. https://www.islamicways.net/misc_definitionoffitrah.html
  10. https://islamqa.info/en/answers/2887
  11. https://www.researchgate.net/publication/359977085_Human_Fithrah_in_The_Quran_Perspective_Study_Of_Surah_Al-%27Araf_Verse_172_And_Ar-Rum_Verse_30_And_Its_Implications_in_Learning
  12. https://www.journal.iamphome.org/index.php/IJIP/article/download/55/42/
  13. https://jurnal.mtsddicilellang.sch.id/index.php/al-musannif/article/download/118/71/
  14. https://sunnah.com/bukhari:1385
  15. https://sunnah.com/muslim:2658e
  16. https://sunnah.com/abudawud:4714
  17. https://openaccess.ihu.edu.tr/bitstreams/5806ae57-9a5f-49fb-80fb-9e6057cb4c01/download
  18. https://ikiacademy.org/uploads/0-1-202312271703675244.pdf
  19. https://traditionalhikma.com/wp-content/uploads/2015/03/Knowledge-and-the-Sacred-The-Gifford-Lectures.pdf
  20. https://repository.ubn.ru.nl/bitstream/handle/2066/198188/198188.pdf?sequence=1
  21. https://scholarworks.sjsu.edu/cgi/viewcontent.cgi?article=1809&context=comparativephilosophy
  22. https://www.researchgate.net/publication/319189657_Human_Psychology_fitrah_from_Islamic_Perspective
  23. https://www.researchgate.net/publication/330931100_FITRAH-BASED_EDUCATION
  24. https://mail.al-afkar.com/index.php/Afkar_Journal/article/download/1192/720/9115
  25. https://www.mdpi.com/2077-1444/12/12/1057
  26. https://www.hungarianconservative.com/articles/philosophy/the-notion-of-the-natural-law-in-islam/
  27. https://www.researchgate.net/publication/228277830_The_Uses_of_Fitra_Human_Nature_in_the_Legal_and_Political_Theory_of_%27Allal_Al-Fasi_Natural_Law_or_%27Taking_People_as_They_Are%27
  28. https://www.iium.edu.my/deed/hadith/muslim/002_smt.html
  29. https://abdurrahman.org/tahara-purification/
  30. https://www.hudson.org/national-security-defense/dawa-and-the-islamist-revival-in-the-west
  31. https://www.hudson.org/national-security-defense/the-muslim-brotherhood-s-concept-of-education
  32. https://iifa-aifi.org/en/resolutions
  33. https://journal.culanth.org/index.php/ca/article/view/ca33.2.07/74
  34. https://www.academia.edu/9879686/The_Doctrine_of_the_Original_Sin_in_Islam_and_Christianity
  35. https://www.zwemercenter.com/guide/sin-according-to-muslims/
  36. https://adlucem.co/quran/original-sin-in-christianity-and-islam-by-ps-rudolph-p-boshoff/
  37. https://www.oxfordreference.com/display/10.1093/oi/authority.20110803125333955
  38. https://khademisaichat.com/interdisciplinary-and-comparative-analysis-of-chapter-eleven-of-deception-and-divine-religion-by-sadeq-khademi/
  39. https://www.bethanyipcmm.org/wp-content/uploads/2020/09/Coward-H-2003-Sin-and-Salvation-in-the-World-Religions-Oneworld.pdf
  40. https://epublications.marquette.edu/cgi/viewcontent.cgi?article=1263&context=phil_fac
  41. https://plato.stanford.edu/entries/ibn-rushd-natural/
  42. https://www.islam21c.com/theology/state-of-nature-rousseau-ibn-taymiyya/
  43. https://www.nybooks.com/articles/2017/06/22/islamic-road-to-modern-world/
  44. https://www.brill.com/view/journals/jcah/3/2/article-p296_7.pdf
  45. https://www.researchgate.net/publication/355810621_MJIS_GUIDING_ASPECTS_OF_ISLAMIC_EXISTENTIAL-COGNITIVE_BEHAVIOUR_THERAPY_FOR_EXISTENTIAL_DEPRESSION
  46. https://trafo.hypotheses.org/9996
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