5:6-7
5:6
O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful.
5:7
And call in remembrance the favour of Allah unto you, and His covenant, which He ratified with you, when ye said: “We hear and we obey”: And fear Allah, for Allah knoweth well the secrets of your hearts.
God’s Covenant with the Children of Adam
The following is taken from “The Holy Quran in Today’s English” by Yahiya Emerick under the commentary of surah 7 verse 172:
The Qurʾān describes a primordial covenant between God and humanity: “When your Lord brought forth from the loins of the children of Adam their descendants and made them testify concerning themselves, [saying], ‘Am I not your Lord?’ They replied, ‘Yes, we testify.’” (Qurʾān 7:172). This verse is often understood as emphasizing humanity’s inherent recognition of God. The passage indicates that human beings cannot claim ignorance of divine reality on the Day of Judgment, as they were originally created with an awareness of their Creator.
Classical commentators commonly interpret this verse as referring to the innate disposition placed within human beings that inclines them toward belief in God. This concept is closely related to the idea of fiṭrah, the natural human inclination toward recognizing and worshipping the Creator. A well-known Prophetic tradition supports this understanding, stating that every child is born upon this natural disposition, but their environment and upbringing may shape their religious identity (al-Bukhārī). The Prophet also cited Qurʾān 30:30 in this context, which refers to the natural pattern upon which God created humanity.
Muhammad Asad further elaborates on this concept by explaining that human beings are born with an inherent predisposition that directs them toward seeking meaning, purpose, and ultimately recognition of God. According to this interpretation, all people possess an inner moral and spiritual orientation that encourages them to search for higher truth. Even when individuals grow up in environments where formal religion is absent, many still seek spiritual meaning or develop belief systems that address this intrinsic inclination. While such pursuits may sometimes take the form of superstition, idolatry, or philosophical denial of God, they nonetheless reflect the deeper human tendency to grapple with questions of ultimate reality and purpose. In this sense, the Qurʾānic concept of fiṭrah highlights a universal human inclination toward faith and spiritual awareness (Asad).
References:
Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.