Then I applied myself to what of arrangement was easy of attainment and to what of attainment was easy of arrangement, until I had crowded them [the different opinions] into four fundamentals, which are the great principles. The first fundamental concerns the Qualities (sifat) with the Unity (tawhid); it embraces the question of the eternal (azali) Qualities, affirmed by some and denied by others, and of the exposition of the essential Qualities (sifat adh-dhat) and of the active Qualities (sifat al-fi‘l) and of what is necessary in God Most High and what is possible for Him and what is impossible; it involves the controversies between the Ash‘arites and the Karramites and the Anthropomorphists (mujassims) and the Mu‘tazilites. The second fundamental concerns decree (qadar) and justice (adl); it embraces the question of destiny (qada) and decree (qadar); of force (jabr) and acquisition
(kasb); of the willing of good and of evil and of the decreed and the known, affirmed by some and denied by others; it involves the controversies between the Qadarites and Najjarites and Jabarites and Ash‘arites and Karramites. The third fundamental concerns promise (wa‘d) and the decisions (hukms); it embraces the question of faith (iman) and repentance (tawba) and threatening (wa‘id) and postponing (irja) and pronouncing anyone an unbeliever (takfir) and leading anyone astray (tadlil), affirmed by some and denied by others; it involves the controversies between the Murji’ites and the Wa‘idites and the Mu‘tazilites and the Ash‘arites and the Karramites. The fourth fundamental concerns tradition (sam) and reason (aql) and the prophetic mission (risala) and the imamate; it embraces the questions of the determination of actions as good (tahsin) or vile (taqbih); of the advantageous (salah) and most advantageous (aslah); of benignity (lutf); of the prophets being guarded against sin (isma); of the condition of the imamate, by statute (nass) according to some and by agreement (ijma) according to others, and how it is transferred on the view of those who say it is by statute, and how it is fixed on the view of those who say it is by agreement; it involves the controversies between the Shi‘ites and the Kharijites and the Mu‘tazilites and the Karramites and the Ash‘arites.--Translated from Cureton's Arabic text, p. 4.