According to the Imam, fitrah does not exclusively mean tawhid [monotheism], as “it includes all the true teachings which God Almighty has ingrained in the nature of His slaves” and these have been moulded in their being and personality.
The Imam elaborates on the role and place of fitrah in the human instinct, as well as some of its manifestations, in the exposition of the eleventh hadith in his Sharh-e Chehel Hadith.
The most important principle of man’s fitrah is his being monotheist; second, belief in the hereafter; and third, acceptance of the principle of prophethood [nubuwwah]. Another decree on man’s fitrah is:
The natural inclination to seek perfection [that] is so universal [in] that if all the eras of human existence are probed and each of human individuals, no matter to what group or nation he may belong, is questioned, a love of perfection will be found to be part of his nature and his heart will be found to be pulled toward it.
It is possible that owing to the influence of some circumstances or type of upbringing, individuals may have diverse opinions on the meaning and connotation of perfection.
Imam Khomeini’s views regarding Fitrah have deep roots in basic Islamic sources.
Fitrah means natural disposition and origination. In reply to the question concerning the noble ayah [verse], which states: “The nature (framed) of Allah, in which He hath created man,”
Imam as-Sadiq (PBUH) stated that it meant that God created all the people with a monotheistic instinct.
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Imam Khomeini political, religious ideals are progressive