The term is dedicated to this word. (Kāshānī, 68; Jāmiʿ, 93)
The word kelime is used in four senses in this book (the Fuṣūṣ). The first is that fass means 'word'. This is expressed as follows: The fass of every hikmet (wisdom) is the word attributed to it. The word fass is the subject (mubtadā), and the word kelime is the predicate (khabar). Just as the bezel of a ring is a part of the ring, so too is the world completed by its existence. According to this meaning, the spirits of the prophets are like the bezel of the ring, and their existences are, in relation to the bezel, like the ring itself. Secondly, fass means qalb (the heart). Here too, by making the word fass the subject and the phrase fī kelimetin the predicate, the fass of inspired wisdom is indicated, and then, with the mention of the other fass, this is ishāra (alluded to). After this, by making fass the subject and veiling the phrase fī kelimetin (that is, by bringing a particle before the predicate), the predicate is intended to be made hidden. In this case, the hearts of the prophets are the bezel of the ring; their spirits, in relation to the bezel, are like the ring itself... (Ṣofyāvī, 11)