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According to Islamic theology, human beings are born with an innate inclination of tawhid (Oneness), which is encapsulated in the fitra along with compassion, intelligence, ihsan and all other attributes that embody what it is to be human. It is for this reason that some Muslims prefer to refer to those who embrace Islam as reverts rather than converts, as it is believed they are returning to a perceived pure state. The perfect embodiments of fitra were Abraham and Muhammad.
It has also been suggested that for a close approximation, the religious meaning can be translated into the logical equivalence in philosophy, as Kant's concept of 'ought'. In a mystical context, it can connote intuition or insight and is similar to the Calvinist term Sensus divinitatis.
Use in the Quran and Hadith
In the 30th Chapter of the Quran verse 30 the word Fitra is used in the context of the following verse "Set thy Face to religion as a Hanif in the primordial nature from God upon which originated mankind there is no altering the creation of God; that is upright but most mankind know not." Fitra in the Quran is closely linked to the concept of Hanif (Original Monotheism) and Nabbi Al Ummi (The Illiterate Prophet or The Aboriginal Prophet).  In a Hadith the prophet Muhammad states that children are born upon Fitra and then are socilzed into various relgions. The Hadith states as follwos, “The Prophet said, “No one is born except according to intrinsic nature, but their parents make them a Jews, or Christians, or Magaians, just as a cow gives birth to a calf that is whole do you find it mutilated?”” 
Root of word
- The root verb F-Ṭ-R means to split or cleave, also found in Iftar (breaking the fast) and Eid al-Fitr
- Implies opening up and coming out
- The term Fitra means 'to bring forth', 'to originate', 'to knead and shape dough'.
- Abu al-Fazl Izzati, Islam and Natural Law, Islamic College for Advanced Studies Press, 2002, pp.93f. ISBN 1904063055
- Frederick M. Denny, God's Friends: The Sanctity of Persons in Islam, in R. Kieckhefer and G. Bond (editors). Sainthood: Its Manifestations in World Religions, University of California Press, 1990. ISBN 9780520071896
- Tuba Boz, Religious Conversion, Models and Paradigms, Epiphany: Journal of Transdisciplinary Studies, 2011, pp. 130
- Abu al-Fazl Izzati, Islam and Natural Law, Islamic College for Advanced Studies Press, 2002, p.96. ISBN 1904063055
- John Silber, Kant's Ethics: The Good, Freedom, and the Will, Mouton de Gruyter, 2012, pp. 188ff. ISBN 9781614510710
- Nasr, Seyyed Hossein, editor. The Study Quran A New Commentary and Translation. Harper One, 2015. The only reference to Fitra in the Quran is on page 1821 but the reference of the concept of Primordial Nature is mentioned 14 other times see page 3181. ISBN 9780062227621
- Cleary, Thomas, translator. The Wisdom of the Prophet Sayings of Muhammad. Shambhala Bostan & London, 1994 Page 9. ISBN 1570620172
- J.M. Cowan (1994), The Hans Wehr Dictionary of Modern Written Arabic
- John Esposito (2003), The Oxford Dictionary of Islam
- M. Masud (1996), Islamic Legal Interpretation: Muftis and Their Fatwas
- Imam Ali, Nahjul Balagha: Sermons, Letters & Sayings of Imam Ali
- Al-Kulayni, al-Usul mina ‘l-Kãfi, vol. 2, p. 13; al-Bukhãri, Sahih, vol. 2 (Beirut: Dãr al-Fikr, 1401) p. 104