then it appears to me that even though we may not all remember that divine covenant—and scholars have explained the reason for this—the innate nature that Allāh has instilled in people, which indeed testifies that Allāh is the sole Lord with no partner, is actually a result of that covenant. It is as if al-Ḥasan al-Baṣrī (may Allāh have mercy on him) alluded to this when he narrated from al-Aswad ibn Sarīʿ in a marfūʿ ḥadīth: "Verily, there is no soul born except it is born upon the innate nature..." the ḥadīth. Al-Ḥasan commented afterwards: "And indeed, Allāh mentioned this in His Book: * (And [mention] when your Lord took...) * the verse." It was recorded by Ibn Jarīr (15353), and it is supported by the fact that al-Ḥasan is among those who affirm the taking of the covenant mentioned in the ḥadīths, as previously indicated. Therefore, it is incorrect to say that al-Ḥasan al-Baṣrī is among those who interpret the witnessing mentioned in the verse as merely their innate disposition towards tawḥīd, as Ibn Kathīr suggested. And Allāh knows best.

"Indeed, Allāh has shown favor upon you in this gathering of yours, so He has granted forgiveness to your wrongdoers for the sake of your righteous ones, and He has given your righteous ones what they asked for. Depart in the name of Allāh." It was recorded by Ibn Mājah (3024) from Abū Salamah al-Ḥimṣī from Bilāl ibn Rabāḥ that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said to him on the morning of the gathering: "O Bilāl, silence the people, or make the people listen." Then he said: and he mentioned it. Al-Būṣīrī said in "al-Zawāʾid" (207/2 - Maṣwarah al-Maktab): "This isnād is weak, as Abū Salamah's name is unknown, and he is considered unknown." I say: However, the ḥadīth is authentic in my view, as it has supporting narrations from Anas ibn Mālik, ʿUbādah ibn al-Ṣāmit, and ʿAbbās ibn Mirdās. As for the ḥadīth of Anas, it is narrated by Ṣāliḥ al-Marī from Yazīd al-Raqāshī from him in a marfūʿ form, and it is more complete than this