may, by virtue of its natural disposition, engage in reflection and inference without needing anyone’s words. If every newborn is born with this natural disposition, then the cause that gives rise to knowledge must be present in every newborn—which is what we seek to establish.

A complete cause necessarily entails its effect. Thus, one of two things must follow: either the natural disposition necessarily entails knowledge, or unbelief and faith stand in the same relation to it, which would leave no basis for praising it.

The essential point may be summarized as follows: knowledge and faith are undoubtedly possible for the natural disposition. Either it necessitates and entails them, or they are merely possible for it, rather than necessary concomitants. If the latter were true, there would be no difference between unbelief and faith, since both would be possible for it. It therefore follows that knowledge is a necessary concomitant of the natural disposition, unless some opposing factor intervenes.

If it is said: It does not necessitate or entail knowledge, but it is more inclined toward it, while also being receptive to denial.

The reply is: In that case, since it does not entail knowledge, knowledge would have to arise on some occasions and be absent on others. The natural disposition alone does not produce it, so it could arise only through another person, such as one’s parents. Islam would then be like being made a Jew, a Christian, or a Magian.

It is well known that some of these forms, such as being made a Magian, are further removed from the natural disposition than others,