someone to address them while others do not; thus, they do not share the same causes of these thoughts or of being addressed.

The reply is:

If these thoughts do not depend on someone addressing a person from outside, then human innate nature is what gives rise to them, even if this occurs through causes Allah brings about, such as inspiration imparted by an angel or otherwise. The point, however, is that this does not come about through another person’s instruction and call.

This is what is meant by saying that human beings are born with their innate nature. It does not mean that every human being must attain guidance, for that is contrary to reality.

The hadith itself explains that a newborn may encounter someone who changes his innate nature.

[The Fourth Argument]

It may be said:

Suppose that an external caller and teacher is indeed indispensable. Even so, the soul possesses something that makes it favor truth over falsehood in matters of belief and will. This suffices to establish that it was born with its innate nature.

[The Fifth Argument]

It may be said:

The point is that, if neither an external corrupting influence nor an external reforming influence is present, innate nature is disposed toward goodness. The cause within it that produces beneficial knowledge and will is present, and the impediment is absent; its effect must therefore follow.

The earlier argument infers the presence of a fully sufficient cause within innate nature from the occurrence of acknowledgment without an external cause. This argument infers the occurrence of the effect from the presence of a fully sufficient cause.

The point here is not that this fully sufficient cause must be present in everyone, for that