وَقَدْ يُصَرَّحُ بِكَيْفِيَّةِ النِّسْبَةِ فَمُوَجَّهَةٌ، وَما بِهِ البَيانُ جِهَةٌ. فَإِنْ كانَ الحُكْمُ فِي القَضِيَّةِ بِضَرُورَةِ النِّسْبَةِ ما دامَ ذاتُ المَوْضُوعِ فَضَرُورِيَّةٌ مُطْلَقَةٌ، أَوْ ما دامَ وَصْفُهُ فَمَشْرُوطَةٌ عامَّةٌ، أَوْ فِي وَقْتٍ مُعَيَّنٍ فَوَقْتِيَّةٌ مُطْلَقَةٌ، أَوْ غَيْرِ مُعَيَّنٍ فَمُنْتَشِرَةٌ مُطْلَقَةٌ؛ أَوْ بِدَوامِها ما دامَ الذّاتُ فَدائِمَةٌ مُطْلَقَةٌ، أَوْ ما دامَ الوَصْفُ فَعُرْفِيَّةٌ عامَّةٌ؛ أَوْ بِفِعْلِيَّتِها فَالمُطْلَقَةُ العامَّةُ، أَوْ بِعَدَمِ ضَرُورَةِ خِلافِها فَالمُمْكِنَةُ العامَّةُ؛ فَهٰذِهِ بَسائِطُ.
Sometimes the manner of the relation is stated; then the is modalised (muwajjaha), and what states it is the mode (jiha). If the judgement is that the relation is necessary as long as the itself exists, it is the absolute necessary (ḍarūriyya muṭlaqa); as long as its description lasts, the general (mashrūṭa ʿāmma); at a set time, the absolute temporal (waqtiyya muṭlaqa); at an unset time, the absolute spread (muntashira muṭlaqa). If it is that the relation lasts as long as the subject itself exists, the absolute perpetual (dāʾima muṭlaqa); as long as the description lasts, the general conventional (ʿurfiyya ʿāmma). If it is that the relation is actual, the general absolute (muṭlaqa ʿāmma); and if it is that its opposite is not necessary, the general possible (mumkina ʿāmma). These are the ones.
Tahdhīb al-manṭiq · p. 8