...The revivification (iḥyāʾ) of meaning occurs through knowledge (ʿilm)... The spiritual life that results from knowledge is a divine, essential, intellectual, and luminous life, about which Allah the Exalted says: When he was dead... that is, ignorant... We gave him life... that is, We gave him life through knowledge... and We gave him a light by which he walks among the people... that is, a light... meaning knowledge... (cf. al-Anʿām 6:122).
Such a person... perceives the states (aḥwāl) within their own nafs (the lower self) by means of that light. Whoever revives a dead nafs in a particular matter related to Allah's knowledge by the life-giving property of knowledge, revives it with that; and it becomes a light for him, so that ...with it, he walks among people... or among their forms... (Sofyavi, 258).
(Imams of the Names or Imam Names:) This is the designation given to the following seven names called the Divine Names (al-Asmāʾ al-Ilāhiyya): al-Ḥayy (the Living), al-ʿĀlim (the Knowing), al-Murīd (the Willing), al-Qādir (the Powerful), al-Samīʿ (the Hearing), al-Baṣīr (the Seeing), al-Mutakallim (the Speaking). The origin and foundation of all other names are these seven names... For the names al-Jūd (the Generous) and al-ʿAdl (the Just) are not independent from the names Knowledge, Will, and Power. Indeed, not only do they need these names, but all other names as well. For the outpouring (fayḍ) of the names al-Jūd and al-ʿAdl in a just manner depends on perceiving the capacity (istiʿdād) of the recipient of the fayḍ, hearing the supplication (dua) of the one who asks with the tongue of capacity, and responding to the supplication with the word "Be" (kun) in accordance with the capacity of the one who asks from the fixed archetypes (aʿyān al-thābita). These two names are just like the names al-Mūjid (the Bringer-into-being), al-Khāliq (the Creator), and al-Razzāq (the Provider), which are among the names of rubūbiyya (Lordship)... (Kāshānī, 33; Jāmiʿ, 77).