وَقَدْ تُقَيَّدُ العامَّتانِ وَالوَقْتِيَّتانِ المُطْلَقَتانِ بِاللّادَوامِ الذّاتِيِّ، فَتُسَمَّى المَشْرُوطَةَ الخاصَّةَ، وَالعُرْفِيَّةَ الخاصَّةَ، وَالوَقْتِيَّةَ، وَالمُنْتَشِرَةَ. وَقَدْ تُقَيَّدُ المُطْلَقَةُ العامَّةُ بِاللّاضَرُورَةِ الذّاتِيَّةِ، فَتُسَمَّى الوُجُودِيَّةَ اللّاضَرُورِيَّةَ، أَوْ بِاللّادَوامِ الذّاتِيِّ، وَتُسَمَّى الوُجُودِيَّةَ اللّادائِمَةَ. وَقَدْ تُقَيَّدُ المُمْكِنَةُ العامَّةُ بِلا ضَرُورَةِ الجانِبِ المُوافِقِ أَيْضًا، وَتُسَمَّى المُمْكِنَةَ الخاصَّةَ. وَهٰذِهِ مُرَكَّباتٌ، لِأَنَّ اللّادَوامَ إِشارَةٌ إِلَى مُطْلَقَةٍ عامَّةٍ، وَاللّاضَرُورَةَ إِشارَةٌ إِلَى مُمْكِنَةٍ عامَّةٍ، مُخالِفَتَيِ الكَيْفِيَّةِ، مُوافِقَتَيِ الكَمِّيَّةِ لِما قُيِّدَ بِهِما.
The two general ones and the two absolute temporals are sometimes restricted by “not perpetually as long as the itself exists” (lā dawām dhātī); they are then called the special , the special conventional, the temporal and the spread. The general absolute is sometimes restricted by “not necessarily as long as the subject itself exists” (lā ḍarūra dhātiyya), and is then called the non-necessary existential; or by “not perpetually”, and is then called the non-perpetual existential. The general possible is sometimes restricted by the non-necessity of the matching side as well, and is called the special possible. These are compounds, because “not perpetually” points to a general absolute, and “not necessarily” to a general possible, differing in quality and agreeing in quantity with what they restrict.
Tahdhīb al-manṭiq · s. 8–9