Moreover, it is not universal and permanent.

Moreover, it is not universal and permanent.[^1] It must be noted that these salient features can be inferred by analyzing fiṭrah , and thus, they are essential and definite. That is, in view of the definition given to fiṭrah , negation of the said features is tantamount to contradiction. For example, notwithstanding the assumption that an object is square, the identical size of its sides is denied. Notwithstanding the assumption that a substance is water, its being liquid is denied.

In the words of the Muslim philosophers, such predicates ( maḥmūlāt )[^2] are called “predicates about the core” ( maḥmūlāt ‘an ṣamīmah ) and Emmanuel Kant[^3] has called such predicates “analytic propositions.” Therefore, there is no need to cite proofs and evidence to establish the abovementioned features. Fiṭrah in the Domain of Knowledge and Sensory Perception As we have stated, fiṭrah is one of the characteristics of rational human life, and human life has two domains of manifestations, viz.

knowledge and feeling. In other words, they are perception ( idrāk ) and inclination ( girāyesh ). That is to say that on account of fiṭrah , man perceives the truths and tends to incline to them.

Intrinsic (fiṭrī) Knowledge Intrinsic ( fiṭrī ) knowledge refers to the things which the human reason ( ‘aql ) axiomatically knows and accepts, without need for any learning ( ta‘līm ) and inculcation ( talqīn ) and they are known in logic as “rational axioms” ( badīhiyyāt-e ‘aqlī ), which, in turn, are divided into two, viz.

theoretical rational axioms ( badīhiyyāt-e ‘aqlī-ye naẓarī ) and practical rational axioms ( badīhiyyāt-e ‘aqlī ‘amalī ): Theoretical rational axioms, such as the law of non-contradiction, circular argument, the rule that qualities of the same weight are equal, the rule that a whole is bigger than its part, and so forth, and The rule on the goodness of justice and honesty, and the evil of injustice and telling a lie, and the like.

Ibn Sīnā has defined intrinsic perceptions ( idrākāt-e fiṭrī ) with two characteristics. First is that they emanate from human nature and not a product of teaching ( ta‘līm ) and inculcation ( talqīn ), and the other is that they are definite and undeniable: “ Fiṭrah means that granted that man is suddenly created mature and intelligent and has so far not heard of any belief or view from anyone and has not been able to interact with anyone, he would entertain an idea in his mind and doubt about it.