The meaning of 'love' and 'light' in the NUR
From a forthcoming gate of my completion of the Persian Bayān:
With the Truly Real and from the situs of Its infinite Being towards creation, Love (ḥubb), unchanged and unalterable, is, has been and will be like an amulet of the supreme amulet to It, because it is the quiddity and substance of creation; and it is from this perspective that the approach of the servants towards the Reality of realities is and has not been other than entry via the gate of Love inasmuch as Love is the animating reality of this Reality of realities and is its veritable element from the realm of the ipseity unto the material realm; and whatsoever is connected to the Providential Guidance (walāya), whether specific or general, is and has been from Love. So understand that it is for this reason among reasons that the salutations of the illuminators with ‘the Light be upon you and upon you be the Light’ (n-nūr ‘aleykum wa ʿaleykum-n-nūr) is from a vantage point the expression of Love and affection from a light unto a light inasmuch as mention of ‘the Light be upon you’ and its response is exactly like a light saying to another light ‘I love you’ as this is the spirit of the living talismanic-temple and the blaze-flux of the supreme attainment. However, Tawallā, which is and has been the Reality of the Divine Love, is not reason wherein Love’s luster is connected to the non-existence of negation because it is not connected since Love is the identity of celestiality and Light, and negation is devoid of celestiality and is of the infernal fire; and due to this, the negations of every Manifestation have divested themselves of the divine Love, whatever be their condition, inasmuch as Love is equivalent to the reality of celestial Light and hatred of the Luminary of Light is equivalent to the fire of hell. And it is for this reason that for all eternity the balance of true faith revolves around the reality of Tawallā and Tabarrā, and not what some in ignorance have asserted such that God’s Love attaches itself to even the enemies of the Truly Real, because it doesn’t. In the balance of this reality, some of the Sufis and gnostics from other traditions have gone astray inasmuch as neither before, nor now or in the future in the sight of God are ʿAlī and the Family of the House, upon Them be the lights, and Their haters (nawāṣib) or Ṣubḥ-i-Azal and His own implacable enemies deemed to be equal in status because the spiritual locus of one is and has been the paradise of the supreme celestiality with the other the lowest infernal hell devoid of celestiality. So Love is connected to Light and paradise but not its opposite. On this basis, know that with the Truly Real mention of ‘the Light be upon you’ is only truly related to the lover of the Light, who is an illuminator, and not to its enemy, who is a darkener, so understand!
نزد حقّ و از وجود لا متناهى اون به سوى خلق حُبّ لم يزل ولايزال مثل حرز مِن الأحرز له بوده و هست و خواهد بود زيرا كه ماهيت و جوهر خلقت مِن أوّل الّذي لا أوّل له إلى آخر الّذي لا آخر له حُبّ مى باشد و از اين جهت است كه تقرب عباد به حقّ الحقائق بجز ورود از باب حُبّ نبوده و نيست چنانچه حُبّ حقيقت محرّکۀ حقّ الحقائق و عنصر آن مى باشد از هاهوت تا ناسوت و هرچه كه به ولايت هم خاصه و هم عامّه متعلق مى باشد از حُبّ بوده و هست پس بدان كه به اين دليل مِن دلائل است كه در نور تحييّات ناورين بِالنُّور عليكم وعليكم النّور از جهتى ابراز حبّ و محبّت مى باشد از نورى به نورى چنانكه ذكر النُّور عليكم و جواب آن عين اين مى باشد كه نورى به نورى بگوید أنا أحبّك چون این است روح هيكل حيّ و فؤاد فوز أعظم امّا توّلى كه حقيقت حبّ إلهى بوده و هست دليل نيست كه جلوۀ حبّ تعلق داشته باشد به عدميت نفىّ چون تعلق ندارد زيرا كه حبّ هويّت عليينيت است و نور و نفىّ دون عليينيت و نار مى باشد و بر اين منفيات هر ظهورى حُبّ إلهى را از خود سلب مى فرمايند مهما كانت حالتهم چنانچه حبّ مساوى است با حقيقت نور عليين و كراهت نيّر نور مساوى است با نار جهنّم و بر اين است كه تا أبد تعادل إيمان حقيقى متدور حول حقيقت توّلى و تبرّى مى باشد و نه آنچه بعضى در جهل گويند كه حبّ الله حتّى به اعداء حقّ تعلق دارد چون ندارد و در ميزان اين حقيقت بعضى از صوفيه و عرفاء ساير اديان گمراه گرديدەاند چنانچه لا مِن قبل ولا الآن ولا مِن بعد علي و أهل بيت عليهم الأنوار و نواصب آنها يا صبح أزل با دشمنان عنيد خود عند الله مساوى نبوده و نمى باشند زيرا كه امكنۀ روحانى يكى جنّت عليين اعلی بوده و هست و ديگری سقر دون عليين ادنى پس حُبّ مقترن با نور و جنّت است ولى نه غير آن و بر اين بدان كه نزد حقّ ذكر النّور عليكم فقط به محُّب نور تعلق دارد كه ناور است و نه به دشمن آن كه ظالم باشد فَافهم
