Moreover, if sources of external misguidance are absent, the fitrah of the individual will be actualised involuntarily and good will prevail. In support of this view, Ibn Taymiyyah cited Abû Hurairah’s reference to the central Qur’ânic âyah (30:30) after the latter’s quoting the central hadîth. In other words, whenever Abû Hurairah, may Allâh be pleased with him, reported the central hadîth, he used to recite after it the following Qur’ânic âyah:
|‘Set your face to the dîn in sincerity (hanîfan: as a hanîf) which is Allâh’s fitrah (the nature made by Allâh) upon which He created mankind (fatara’n-nâs). There is no changing the creation of Allâh. That is the right dîn but most people know not.’ (Qur’ân 30:30)|
Abû Hurairah’s citation of this âyah after the hadîth apparently means that the fitrah of the hadîth refers to the fitrah of the Qur’ânic âyah, which is a good fitrah because the right dîn is being described as Allâh’s fitrah. The logic of this argument is that Abû Hurairah, may Allâh be pleased with him, meant that fitrah is associated with Islâm (al-Qurtubi, 1967). And according to Ibn Taymiyyah it is the social circumstances, as represented by the parents, which causes the child to be a Jew, a Christian or a Magian.
Since the Prophet, may Allâh bless him and grant him peace, did not mention the parents changing the child from a state of fitrah to a state of Islâm, we must suppose that the child’s state at birth is in harmony with Islâm, in the widest sense of submission to Allâh (Ibn Taymiyyah, 1981). Another implication of this view of fitrah is that, while good constitutes the inner state of a person’s nature, evil is something that happens after the person is born. That is to say, deviation after birth is due to the corrupting influence of the social environment.
Ibn Qayyim (d. 751 A.H.), a disciple of Ibn Taymiyyah, held similar views on the positive interpretation. He did not regard fitrah as mere knowledge of right and wrong at birth but as an active, inborn love and acknowledgement of Allâh which reaffirms His Lordship. He also explained that Qur’ân 16:78 (‘And Allâh brought you forth from the wombs of your mothers, knowing nothing…’) does not refer to innate knowledge of Allâh or Islâm, but rather to knowledge of the particulars of religion in general which is why the latter type of knowledge is absent at birth. Moreover, fitrah is not merely the capacity or readiness to receive Islâm, in which such a condition can be unfulfilled when parents choose Judaism or Christianity as the child’s religion; Ibn Qayyim argued that fitrah is truly an inborn predisposition to acknowledge Allâh, tawhîd and dîn al-Islâm. 
Imâm an-Nawawî (d. 676 A.H. / 1277 C.E.), a Shâfi‘î faqîh who wrote one of the principal commentaries on Sahîh Muslim, defined fitrah as the unconfirmed state of îmân before the individual consciously affirms his belief. We have already alluded to this positive view of fitrah and the implications it has for children whose parents are polytheists.
Al-Qurtubî (d. 671 A.H.) supported the positive view of fitrah by using the analogy of the physically unblemished animals in the central hadîth to illustrate that, just as animals are born intact, so are humans born with the flawless capacity to accept the truth; and, just as the animal may be injured or scarred, so can fitrah be corrupted or altered by external sources of misguidance.
 Ibn Taymiyya Dar‘u Ta‘arud al ‘Aql wa al Naql. Vol. 8, ed. Muhammad Rashad Sa’im. (Riyadh: Jami‘at al-Imam Muhammad ibn Sa‘ud al-Islamiyyah, 1981), Vol. VIII, p. 383 and pp. 444-448.
 Ibid., p. 385.
 Ibid., p. 385.
 Ibid., pp. 463-364.
 Ibid., p. 367. cf. also al-Qurtubî, Al-Jâmi‘u al-Ahkâm al-Qur’ân, p. 25.
 al-Asqalânî, Fathul Barî, p. 198