fass-ı ḥikmat-i futūḥiyya (the chapter of the wisdom of futūḥ, i.e., sciences related to openings/conquests), that is, the sciences concerning futūḥ (openings), are entrusted to the kalima (word) of Ṣāliḥ, meaning to the rūḥ (spirit) of this Prophet. Futūḥ (opening) is the occurrence of something from itself, the emergence of something unexpected. Like the she-camel of Prophet Ṣāliḥ: it was not expected that a she-camel would emerge from the mountain, but the mountain split and, as a miracle, the she-camel came forth. Since Prophet Ṣāliḥ is the manifestation (maẓhar) of the Divine Name al-Fattāḥ (the Opener), the mountain was opened for him and the she-camel emerged from it (Sofyavi, 199).
fass-ı ḥikmat-i qalbiyya (the chapter of the wisdom of the heart), that is, the sciences concerning the changes (taghyīr) made by the Real (al-Ḥaqq) in forms, are entrusted to the kalima of Shuʿayb, meaning to the rūḥ of this (Shuʿayb) Prophet. Know that by qalb (heart) is meant the qalb of the ʿārif bi-Llāh (gnostic, knower of God), because the heart of others is not capacious, and for this reason it is not considered by the people of verification (taḥqīq). That (wisdom) has emanated from the mercy (raḥma) of Allah, Exalted is He. This qalb is more capacious than mercy, because it encompasses the Real (al-Ḥaqq). (Sofyavi, 207)
fass-ı ḥikmat-i nūriyya (the chapter of the wisdom of light), that is, the sciences related to nūr (light) and fass-ı ḥikmat-i raḥmāniyya (the chapter of the wisdom of the All-Merciful).
These sciences are entrusted to the kalima of Yūsuf, meaning to the rūḥ of this Prophet. This nūrī wisdom... mubtadā (in grammar, the subject of a nominal sentence), the spreading of its nūr... the second mubtadā, - here the pronoun refers to the wisdom - ... to the ḥaḍra (presence) of ḥayāl (imagination) (is correct) (this clause is) the khabar (predicate of the nominal sentence). The sentence is the second (Sofyavi, 207).