In the name of Allah, the Most Beneficent, the Most Merciful.

Peace and Blessings be upon our Master Muhammad ﷺ, and upon his family and companions.

The relationship of a proposition has an attribute in reality called: a source (maadda) or origin ('unsur).

The phrase that indicates it is called the "modality" (jiha).

Propositions that [explicitly] include it are called: "modal" (muwajjaha).

The attribute is either: necessity (daruri), i.e rationally necessary, or permanent (dawaam), or possible (imkaan), or uncategorical (itlaaq).

These four modes are the foundations. Branching off of the necessary is seven modes, and off the permanent is three modes, and off of the possible is five modes, and off of the uncategorical is five modes.

The elucidation of those is that the necessary is either:

1. That it is for the essence of the subject, such as "every human is an animal by necessity". The proposition in that case is called: absolute necessary.

2. Or, that it is conditioned with the duration of the subject being attributed with the attribute that is understood from its source, such as "every writer is a mover of their fingers by necessity as long as they are writers." It is called: general conditional.

3. Or, that it is like that with the addition of negating the permanence of the necessity with the duration of the essence when it is separated from that attribute. For example, "every writer is a mover of their fingers as long as they are writers, not permanently." It is called: special conditional.

4. Or, that the necessity is conditioned with a time specific to the attribute that is understood from the source. For example, "every writer is a mover of their fingers with necessity while they are writing." It is called: absolute temporal.

5. Or, that it is like that with the addition of negating the necessity with the duration of the essence in other than that. For example, "every writer moves their fingers by necessity while they are writing, not always." It is called: qualified temporal.

6. Or, qualifying the necessity by a time from the time when the subject is attributed by the understood [attribute] from its source, such as "every writer moves their fingers by necessity in a time during his writing." It is called absolute spread.

7. Or, it is like that with the addition of a negation of the permanence of the necessity with the permanence of the essence in other than that time, such as "every writer is a mover of their fingers by necessity in a time during his writing, not always." It is called specific spread.

These are the seven directions branching off of the necessary.

As for the permanence of the relation:

1. Either it is related to the essence of the subject, such as "Every human is rational, permanently." and this is called uncategorically permanent.

2. Or, it is limited to an attribute of the subject that is understood from its substance, such as "every writer is a mover of their fingers, permanently as long as they are a writer" and it is called general conventional.

3. Or, it is like that along with the addition of a negation of permanence [attached] to the permanence of the essence when the attribute is separated [from the essence], such as "every writer is a mover of their fingers, permanently, as long as they are a writer but not always." It is called a specific conventional.

These three modes are a branch of the permanent.

[3] The possible is:

1. Either that it is general. That means it is a negation of the impossibility of the relationship, such as "Every human is rational, with general possibility." It is called general possibility.

2. Or, it is specific, and that means it is a negation of the necessity of the relationship, as well as its opposite. Such as, "every human is a writer with a specific possibility" and it is called: specific possibility.

3. Or, it is general, with a limitation of permanence, "every human is an animal with a general possibility, permanently." It is called permanent possibility.

4. Or, it is limited to the time in which the subject is attributed with the attribute understood from its substance, such as "every writer is a mover of their fingers with a general possibility during the time of his writing." It is called a timed possibility.

5. Or, it is limited to a certain moment during its time, such as "every writer is a mover of their fingers with a general possibility, in a moment during their writing." It is called a momentary possibility.

These are five modes that branch from the possible.

The uncategorical is:

1. Either it is general, meaning the relationship occurs without limiting it to necessity, nor the lack of it, nor to permanence, nor to the lack of it, such as "every human being is an animal, completely uncategorically." It is called a general uncategorical.

2. Or, it is limited by the negation of permanence, such as "every writer is a mover of their fingers, completely uncategorically as long as it is a writer, but not always." It is called an existent non-permanent.

3. Or, it is limited by the negation of necessity, such as "every animal is a breather, uncategorically, but not necessarily." It is called an existent non-necessary.

4. Or it is limited by a time, which is the [time of the] subject that is understood from its substance, such as "every writer is a mover of their fingers uncategorically, during the time of their writing." It is called an temporal uncategorical.

5. Or, it is limited by a moment during its time, such as "every writer is a mover of their fingers uncategorically during a moment of the time of their writing", and it is called an momentary uncategorical.

These are five modes that branch from the uncategorical. So the total directions are twenty.

And Allah, the Exalted, knows best.

Peace and Blessings upon our Master Muhammad, the Unlettered Prophet, and upon his kin and companions.