1) A singular conception. This would be just a noun [‘ism] or a verb ([fi’l] referred to in logic as a word [kalimah]) or a particle [referred to in grammar as a harf, but in logic as [adāh]. 

2) Predicative relationships (an-nisbah fī khabr). but with doubt about it or estimation about it, without any assent. As example would be our conception about Mars not being in motion, if somebody said: “Mars is not in motion.” 

3) Non-predicative relationships, such as commands, prohibitions, questions, and so forth. These are all things for which there is no [external] actuality beneath them, and so there is no possibility of them according to reality or what. As such, there is no assent or agreement in this either.

4) Incomplete compositions, such as a genitive possessive constructs, or its equivalents in a relative clause, or between an adjective and the noun the adjective describes, or between the two ends of a conditional sentence. In all of these, no assent or agreement follows from the conception. So for example, when Allah the Exalted says: “If you were to try and count the blessings of Allah, then you could never reckon them.”1 The conditional phrase “If you were to try and count the blessings of Allah” is made known through being an conception, and what follows the consequent [jazā’], namely “then you could never reckon them” is also made known through being an conception. In this context, they are both known as conceptions because they occur as the condition and the consequent in a conditional sentence. However, if they were taken out of this conditional sentence, then each one would become known through being assents. Furthermore, the statement “blessings of Allah” also becomes known through being an conception, in the way of a genitive construction. The totality of the sentence, however, becomes known through being an assent.