and a principle holding that the point of departure for divine knowledge, in the case of the Prophet [ق 18] ﷺ, is revelation, whereas for his followers it is faith (1).
A principle stating that praise and blame, reward and punishment—whether through jihad (2) or through the prescribed hudud—attach (3) to people’s deeds, not to their lineage.
A principle that every verdict of praise or censure concerning doctrines or actions must be governed by the Book of Allah and the Sunnah of His Messenger (4).
A principle on the distinctive features granted to every community, and on the special distinctions of this community in particular (5).
A principle concerning universals (6).
And principles dealing with fanaʾ (annihilation of self) and isṭilām (being overwhelmed) (7).
(1) Recorded by Ibn Rashiq, p. 301.
(2) This is the reading of the base manuscript; it is unclear in MS Q.
(3) MSS A and F read: “yataʿallaq” (“concerns/relates”).
(4) Cited by Ibn Rashiq, p. 301.
(5) Ibid.
(6) Ibn Rashiq (p. 301) describes it as “a slim volume.” A parallel treatise is printed in Jamiʿ al-Masaʾil, vol. 7, pp. 467–475, under the title “Maqasid al-Kulliyyat” (“The Aims of the Universal Principles”).
(7) Ibn Rashiq (p. 301) says it runs to “about thirty folios.” It is likely the work published in Majmuʿ al-Fatawa, vol. 10, pp. 337–443, entitled “Fasl al-Fanaʾ alladhi yujad fi kalam al-Sufiyya” (“Section on the annihilation [fanaʾ] found in Sufi discourse”); see also Jamiʿ al-Masaʾil, vol. 7, pp. 157–196, “Qaʿida fi al-Fanaʾ wa-l-Baqaʾ” (“A Principle on annihilation and subsistence”).