what innate nature entails can never arise except through an external interlocutor.

If what innate nature entails can arise without an external interlocutor, we know that innate nature contains a power that brings this about, and that it does not depend upon an external interlocutor. However, something may oppose and obstruct this inherent disposition. This is innate nature.

This argument establishes that there must be instances in which innate nature has no need of an external interlocutor for what it entails to arise. It does not, however, establish that everyone is like this. Yet once it is understood that whatever is possible for one human being is possible for another, since they belong to the same species, this becomes possible for every individual—which is what was to be established.

[The Second Argument]

It may be said:

Once it is established that innate nature itself impels a person to know and love Him, the intended point has been established, even if not everyone’s innate nature can independently bring this about. Rather, many people need something that assists innate nature in bringing it about, such as teaching and particularization.

Allah sent the messengers and revealed the Books, and the messengers called people to what innate nature entails: knowing Allah and affirming His oneness. Unless an obstacle arises to hinder innate nature, it responds to Allah and His messengers because it contains the disposition to do so.

It is well known that the statement, “Every child is born upon innate nature,” does not mean that, when his mother gives birth to him, he already knows Allah and affirms His oneness with conscious understanding.

For