Anwār al-arwāḥ (lights of the spirits) are the lights that encompass the Rūḥ al-Qudus (the Holy Spirit). Whoever these lights are sent to, that spirit becomes an angel; whoever they are not sent to remains a spirit. The distinction between these two groups—those to whom the lights are sent and those to whom they are not—is known by this. It is a pure spirit, and what emanates from it does not resemble itself. It is a spirit that possesses spirit-ness within its own spirituality. These are only the arwāḥ muhaymina (the overseeing spirits). The spirits of our afrād (singular individuals) somewhat resemble them. The manifestation (tajalli) of the lights of the spirits occurs only for the afrād. (Futūḥāt, II, 478)
Anwār al-asmāʾ (lights of the names) are the determinations (taʿayyun) of the known names. This is a light that spreads over both existence and non-existence. This spreading never ceases. The eye walks with that diffused light, and thus, in this maqām (spiritual station), the light of the eye of the one who is in this state increases. In this way, just as the servant knows infinity through the multiplication of numbers, so too does he comprehend the infinite. This is the sign of the one whose seeing is by Allah, the Real. All the names exist. Some of the musammā (the named realities) of the names do not have existence, while some have passed through non-existence. This second group accepts existence. Although all are called by these names, the states do not accept existence. Comprehensiveness (iḥāṭa) is specific to the names. Encompassing (iḥāza), however, belongs to none but Allah.
As for the matter of the rank of the divine names: The superiority of Adam (peace be upon him) over the angels is due to his knowledge of the names, which is nothing other than comprehensiveness (iḥāṭa). That is, if it were not for the matter of the names, neither would Allah mention anything, nor would anything mention Allah. In that state, things are mentioned and praised only and solely by means of it. In terms of content, the attribute of knowledge is not far from speech. All words are names; speech is nothing but names. Names are signs and indications of the meanings beneath them. If the lights of the names manifest to someone, it means that things which cannot be described have manifested to them. (Futūḥāt, II, 479) anwār al-qulūb 209