It is darkness. Muzlim is called darkness because it does not allow the manifestation of sight. Although it exists in itself, it does not exist for the one who sees. Something that exists for itself but not for another ultimately deserves to be called darkness! In contrast, there is existence (wujūd), which is light (nūr). That which is not manifest in itself cannot be manifest for another. (Mishkāt, 57)
Light (nūr) is the key to many doors of knowledge. Whoever thinks that the discovery of the inner reality (ḥaqīqa) of a thing and its meaning depends solely on proofs, undoubtedly restricts the vast mercy of Allah. In the verse, it is said: "So whoever Allah wants to guide (yahdī), He expands his chest to Islam" (al-Anʿām 6:125).
When the meaning of the word "expansion" (sharḥ) in this verse was asked to the Prophet (peace and blessings be upon him), he said: "It is a light (nūr) that Allah casts into the heart" (Ḥākim, IV, 346; Bayhaqī, VII, 352). When asked what its sign is, he replied: "It is to withdraw from the abode called the world (dunyā) and to turn towards the eternal abode, the hereafter."
In another hadith, the Prophet (peace and blessings be upon him) said: "Allah created the creatures in darkness, then He sprinkled upon them from His own light (nūr). Whoever receives from this light attains guidance (hudā); whoever does not, goes astray" (Nawādir, IV, 113, 198; Musnad, II, 176).
The aforementioned light (nūr) is this very light. The unveiling of realities should be expected from this light. This light, from time to time, overflows and gushes forth from Allah's grace. This should be observed. (Munqidh, 86)
Darkness (ẓulma), is similar to the non-existence surrounding the lower world. (Jibrāʾīl, 141)
O Ever-Living, O Sustainer! Support us with Your light (nūr)! Keep us firm upon light! Lead us towards light! Direct the ultimate aim of our requests to Your riḍā (contentment with God's decree)! Let our final desire be to reach You with iman (faith) and righteous deeds! (Hayākil, 45)
Holy intellectual substances: Although they are always active, they are the means of the generosity of the first holy substance. It is this one that truly acts, turns, and stops all things. Just as a strong light does not allow a weak light to illuminate its surroundings, so too the first necessary existent, the possessor of overwhelming power (ṣāḥib), does not allow the intermediaries to independently illuminate the universe. The abundance of its effusion and the strength of its perfection are inexhaustible, beyond endlessness and infinity. Its activity is dominant in every matter. (Hayākil, 63)
Illumination (ishrāq) is a light (nūr) that flows from His presence. With it, we feel a radiance, an illumination in our souls (nafs), we witness lights, and we reach our goal. What do you think of those who are noble in form, constant in image, stable in substance, and distant from the world of opposites, thus safe from corruption? For them, there is no barrier. Therefore, the flashes of Allah's sublime lights and the assistance of divine subtleties are never cut off from them. If what they sought were transient, their movements would also be transient.
nūr-ẓulma: Each celestial sphere in the exalted world has its own beloveds, which are superior lights (nūr). It is their cause and their helper with its light. It is an intermediary between itself and the First (Allah) the Exalted. His majesty is witnessed from His presence, and His light and blessing are attained. In this state (ḥāl), every illumination (ishrāq) gives rise to a movement. With each movement, one prepares for a new illumination. Thus, with the renewal of movement comes illumination, and with the renewal of illumination comes movement. With this chain of renewal, the emergence of contingent beings in the lower world is continuously realized. (Hayākil, 70)
Hurra-i bāsita, according to what is narrated in the commentary on Ishrāq, may be a word of Pahlavi origin. According to what the owner of the Zend book relates from the Zoroastrians of Azerbaijan, its meaning is: that which has attained perfection (kamāl) and the virtuous sage, a light (nūr) emanating from the Essence of Allah the Exalted. With this light, people become leaders of one another, and everyone performs a task or craft with its help. The attribute specific to virtuous kings is called Kiyān-i hurra. According to the owner of the Zend, the Imādiyya tablets state: "The Victorious Sultan, the Blessed Keykhosrow, established the worship (ʿubūdiyya). For this reason, he was given the ability to speak with the Lord of Holiness. Through this logic, he spoke of the unseen and ascended to the highest world adorned with Allah's wisdoms... He came face to face with Allah's lights (nūr), and as a result, attained the meaning called Kiyān-i Hurra and the love in the hearts to which people submit. The shaykh's words end here."
The reason for calling Keykhosrow "Kiyān-i hurra" is as follows: In their language, hurra means light (nūr). In that language, the genitive precedes the noun, so the word hurra is attached to the word kiyān, which means sultans. The word bāsita is used because the heart's breadth and the nafs encompasses knowledge and influence. (Hayākil, 96)
Nayyirān (the two illuminators) are the sun and the moon. The sun, being effusive and active, is like the intellect. The moon, being receptive and passive, is like the nafs. (Hayākil, 99)
Light (nūr) is every kind of divine influx that comes to the qalb (the heart).
Darkness (ẓulma) is so called because, when the Essence (dhāt) is present, nothing else is seen. (Iṣṭilāḥ, 538)
There is something upon it
the fires that extinguish
The one who says this seems to mean: The place you have made the pasture of your gazelle is my fire. We say to him: There is no such thing upon it. Because nūr-ẓulma, in essence, is stronger than it. These sources are the brilliance that comes successively from the degree of light (nūr). Surely, the natural fire between the beloved's bones does not strengthen or consume it. Because maḥabba (love) burns and strengthens it. The end of the matter is extinction. Therefore, it is meant that no trace will remain of it. Do you not see, in the world of senses, how the light of the sun extinguishes the light of fire in vision? Even if we know that it has a light, it is so. But our weaker eyes are affected by the stronger (the sun), so we see it as if it is extinguished. At first, a brilliance falls upon it. (Tercümān, 81)
Lights (anwār) are of three kinds: the light of life, the light of intellect, and the light of certainty (yaqīn). The diseases of the light of life, which reflects the rays of the animal nafs, are rust, veil, and lock. All are mentioned in the Qur'an. Their substances arise from human qualities. The diseases that occur in the qalb (the heart) in the mentioned station come only from the nafs al-ammāra, which is purely animal in aspect.
The light that occurs in the qalb by the reflection of the rays of the substance of intellect...