Knowing Allah Through One’s (nature)

Source: The Learning of the Glorious Qur’an, by Ayatullah Misbah Yazdi page 27.

The word "fitrah" is an infinitive of kind, denoting the kind of creation, though commonly used in respect of human beings. Usually it refers to something which is an innate constitution of man. It is God-given, and not acquired, and more or less common to all human individuals. Consequently, it is inclusive of all man's God-given views and tendencies. Fitrah has many idiomatic usages in logic and philosophy. But only three of these idiomatic meanings concern our purpose: 1. That which denotes that the quest for Allah is one of man's innate wants. The proof evidencing this allegation is that man, during the entire history, and disregarding his racial, geographical and educational differences, was in quest of Allah. A sort of religion and a belief in the existence of a creator-god have always prevailed among the people. 2. That which denotes that knowing Allah is a natural kind of knowledge, by which we mean the two kinds of knowledge: the acquired Knowledge of Allah, and the intuitive Knowledge of Allah. a. By the innately acquired Knowledge of Allah, we mean the fact that the human intellect needs not to exert itself in believing in the existence of Allah, as it very easily realizes that the existence of man and all other natural phenomena need Allah. Thus, there must be a needless Allah who can meet his own being needs. b. By the innately intuitive Knowledge of Allah we mean the fact that the human heart has a deep connection with its Creator. When man looks deep into his heart he will discern that connection. But most of the people give little heed, if any, to that cordial connection, especially when they are too busy in their everyday engagements to do so. But when their hopes are taken away from everything and are cut off all means, they can recognize that connection. 3. That which denotes that worshipping Allah is an innate inclination, and that man is motivated by his nature to demand to worship Allah, to pay homage, and submit to Him. It-is clear that the Fitrah, in its first and third meanings, is a kind of inner inclination and tropism, and has _no direct connection with knowledge. But, as to the second meaning, it is a kind of knowledge, either intellectually acquired or through a visual intuition. The first is, actually, obtained through reasoning and proofs. Now as its proofs are almost self-evident, it is called the innately acquired knowledge, while the innately intuitive knowledge is that which we intend to explain.