This is from Tafsir Haqqi (Huqqi?):
Haqqi
Imam Al-Ghazāli—may Allah sanctify his Sirr (Divine Observatory)—said with regards to the explanation of the word Nūr (Divine Light):
It is the Zāhir (Most Patent Most Manifest) that by which all things are made patent and manifest—all Emergence. It is manifest by itself (without the need for another) and it, for all others than itself, is the Muzhir: within which all others are made manifest. And this is named Nūr (Divine Light).
No matter when ‘Adam (Nonbeing) is contrasted against Wujud (Being) inevitably Wujud (Being) emerges, and there is nothing dark enough in ‘Adam (Nonbeing) i.e. to keep things in darkness, upon the said exposure they are inevitably freed from the darkness of ‘Adam (Nonbeing) towards the patent manifestation of the Wujud (Being).
Wujud (Being) is the Nūr (Divine Light) overflowing emanating upon all objects, indeed the Nūr (Divine Light) of Hus (ITs) Dhāt (Divine Essence) is the Nūr (Divine Light) of heavens and earth and all that is in between. And just as there is no bit of light that is not but a demonstration of existence of lusterous Sun, thus forth there is no particle of Wujud (Being) of heavens and earth that is not but a guide demonstrating the necessity of Wujud (Being) of Hu (IT).
قال الامام الغزالى قدس سره فى شرح الاسم النور هو الظاهر الذى به كل ظهور فان الظاهر فى نفسه المظهر لغيره يسمى نورا ومهما قوبل الوجود بالعدم كان الظهور لا محالة للوجود ولا ظلام اظلم من العدم فالبريى من ظلمة العدم الى ظهور الوجود جدير بان يسمى نورا والوجود نور فائض على الأشياء كلها من نور ذاته فهو نور السموات والارض فكما انه لاذرة من نور الشمس الا وهى دالة على وجود الشمس النيرة فلاذرة من وجود السموات والارض ومابينهما الا وهى بجواز وجودها دالة على وجوب وجود موجدهان
“Allah is the Nūr (Divine Light) of heavens and earth” is namely a Muzhir (within/through which others are made manifest) for both heavens and the earth, manifesting them from ‘Adam (Nonbeing) towards Wujud (Being) since the linguistic meaning of Nūr is an effulgence that makes objects patent and manifest them visible to the eyes.
This Nūr (Divine Light) is likened (in form of a verbose simile) to a light that makes everything in heavens and earth patent because of its own Wujud (Being) and this is the origin/foundation of the Emergence i.e. Emergence from ‘Adam (Non-being) towards Wujud (Being). Indeed the essences of everything are constant within the Allah’s Knowledge—hidden in darkenss of the ‘Adam (Non-being)—and only emerge by the impact of Allah’s Power.
ويوافقه النجم فى التأويلات حيث قال { الله نور السموات والارض } اى مظهرهما من العدم الى الوجود فان معنى النور فى اللغة الضياء وهو الذي يبين الاشياء ويظهرها للابصار انتهى نقوله تعالى { الله نور السموات والارض } من باب التشبيه البليغ اى كالنور بالنسبة اليهما من حيث كونه مظهرا لهما اى موجدا فان اصل الظهور وهو الظهور من العدم الى الوجود فان الاعيان الثابتة فى علم الله تعالى خفية فى ظلم العدم وانما تظهر بتأثير قدرة الله تعالى كم
As we can read from the footnotes of the Ibn Sheikh the Faqir (Sufi Pauper) says: There is no need for any ‘verbose simile’ (to describe the Divine Light) since the Nūr (Divine Light) is one of the Divine Beautiful Names and its application for Allah is Haqiqi (Reality) and not a metaphor/simile. In this usage the meaning is that of The Giver of the Nūr (Divine Light): That Allah has given the Nūr (Divine Light) of the essences/natures that lack the rays of Wujud (Being) thus (this Divine Light) emerging them out of the restraint concealment by the overflowing emanation of Wujud (Being) as has been said by the peace be upon him: Indeed Allah created the Creation within darkness then sprinkled it with Hus (ITs) own Nūr (Divine Light). The word ‘Creation’ here means Taqdir (Virtual or Implicit or Supposition Form) that indeed Taqdir is antecedent to the created-form and the ‘sprinkle of light’ means the detailed-ness & exhaustiveness of Wujud (Being) over the Mumkin (Potentialities/Possibilities) and the Mumkin is described as the ‘darkeness’ that is illuminated with Wujud (Being) and its illumination is its emergence into view.
ى كما فى حواشى ابن الشيخ، يقول الفقير لاحاجة الى اعتبار التشبيه البليغ فان النور من الاسماء الحسنى واطلاقه على الله حقيقى لامجازى فهو بمعنى المنور ههنا فان تعالى نور الماهيات المعدومة بانوار الوجود واظهارها من كتم العدم بفيض الجود كما قال عليه السلام ” ان الله خلق الخلق فى ظلمة ثم رش عليهم من نوره ” فخلق ههنا بمعنى التقدير فان التقدير سابق على الايجاد ورش النور كناية عن افاضة الوجود على الممكنات والممكن يوصف بالظلمة فانه يتنور بالوجود فتنويره اظهاره،
Know that light is of four types:
1. The optical light manifesting the objects for the eyes but it does not see them e.g. the light of the sun which manifests the hidden objects in darkness but it cannot see them. (In of itself this light has no vision, it makes objects in the dark to be seen by someone else’s eyes)
2. The Eye’s Light and this light makes the objects patent to the eyes and it can see these objects and this light is superior to #1. (I think this is a double i.e. <light, eye> this form of light is also an eye or has an eye of itself.)
3. The ‘Aql’s (Intellect’s) Light and this can manifest the comprehensible/plausible/rational type of objects within the darkness brings them out to the light for the Spiritual Vision/Insight and this light both sees and comprehends. (Well I guess this a triplet i.e. <light, eye, mind>, so this is a light-form that can see and think!)
4. The Haqq’s (The Absolute Reality, The Truth’s) Light manifests the objects absent (from this existing world) concealed in the darkness of ‘Adam (Non-being) to the eyes and Spiritual Vision/Insight e.g. objects hidden in Mulk (Divine Dominion) and Malakut (Realm of the Souls). This light can see these objects within Wujud (Being) as well as ‘Adam (Non-being) since these objects exist within the Allah’s Knowledge, and the fact that the object is NOT in the essence of its created-form does not change/lessen Allah’s Knowledge, for the change is due to the essence/nature of the objects and their attributes in the created-form. The reality of the “Allah is the Nūr (Divine Light) of the heavens and earth” causes the emergence of the objects makes them patent and cause their Wujud (Being) (a transition) from ‘Adam (Non-being) by means of the Kamāl (Divine Perfection) of the Azali (Sempiternal) Divine Power:
Lost within the darkness of ‘Adam we were clueless
Found with You the presence of our being-ness
Some of the Grand Sages said:
Within the age of darkness no one can discern the movement from stillness, loftiness from lowliness, ugliness from beauty. But once (Hu (IT)) manifests the light of emergence, galloping the stallion of darkness towards certain defeat, the Wujud (Being) and characteristics emerge whereat the pure from the impure and byproducts from the Jawhar (Intrinsic Essence that can objectify) are discerned. Therefore the ‘understander’ faculty within the human understands that all knowledge and all discernments are due to the Hus (ITs) Nūr (Divine Light). Yet, after all these observations, the human is bewildered at this Nūr (Divine Light) since the universe is filled with (drown within) this Nūr (Divine Light): Hu (IT) is hidden yet Zāhir (Most Patent Most Manifest) solely through guidance/meaning and Bātin (Most Concealed and Introspect) due to Hus (ITs) Dhāt (Essence). We because of the Divine change of fortune for us (being removed from darkens) find the ‘given-ness’ of ‘Idrāk (Intellectual Grasp) and reach the stage of ‘discernment’ i.e. distinguishing between the objects (by means of the Divine Light). Therefore it is only appropriate to call Hu, Nūr (Divine Light):
Due to Hus Light the universe is patent
No matter where in the world manifest
O ignorant! Hu is the lustrous Sun Ablaze
Yet seeking Hu with a candle in some desert?
Within each object there is a sign for Hu
Guiding towards the Divine Oneness of Hu
The Wujud (Being) of everything is the reason the guide for Hus (ITs) Illimitable Divine Power.
واعلم ان النور على اربعة اوجه. اولها نور يظهر الاشياء للابصار وهو لا يراها كنور الشمس وامثالها فهو يظهر الاشياء المخفية فى الظلمة ولايراها. وثانيها نور البصر وهو يظهر الاشياء للابصار ولكنه يراها وهذا النور اشرف من الاول. وثالثها نور العقل وهو يظهر الاشياء المعقولة المخفية فى ظلمة الجهر للبصائر وهو يدركها ويراها. ورابعها نور الحق تعالى وهو يظهر الاشياء المعدومة المخفية فى العدم للابصار والبصائر من الملك والملكوت وهو يراها فى الوجود كما كان يراها فى العدم لانها كانت موجودة فى علم الله وان كانت معدومة فى ذواتها فما تغير علم الله ورؤيته باظهارها فى الوجود بل كانت التغير راجعا الى ذوات الاشياء وصفاتها عند الايجاد والتكوين فتحقيق قوله تعالى { الله نور السموات والارض } مظهرما ومبديهما وموجدهما من العدم بكمال القدرة الازليةدر ظلمت عدم همه بوديم بى خبر نور وجود سر شهود از تو يافتيم
قال بعض الكبار [در زمان ظلمت هيجكس ساكن ازمتحرك نشناسد وعلو ازسفل تمييز نكنند وقبيح را ازصبيح باز نداند وجون رايت نور ظهور نمود خيل ظلام روى بانهزام آرند ووجودات وكيفيات ظاهر كردد وصفو از كدر وعرض ازجوهر متميزشود مدركة انسانية داندكه استفاده اين دانش وتميز بنور كرده اما در ادراك نور متحير باشدجه داندكه عالم ازنور مملو است واومخفى ظاهر بدلالات وباطن بالذات بس حق سبحانه وتعالى كه مابدو دولت ادراك يافته ايم وبمربتة تميز اشيا رسيده سزاوار آن باشد كه آنرا نور كويندهمه عالم بنور اوست بيدا كجا او كرد از عالم هويدا
زهى نادانكه اوخروشيد تابان بنور شمع جويد در بيابان
در تبيان آورده كه مدلول السموات والارض جه هو دليلى از دلائل قدرت وبدائع حكمت كه در دو اثر سبهر برين ومراكز زمين واقعست دلالتى واضح دارد بروجود قدرت وبدائع حكمت او]
ففى كل شىء له آية تدل على انه واحد
وجود جمله اشيا دليل قدرت او
The Sultan of Tafsir (Exegesis) ‘Ibn Abbas—may Allah be pleased with him—said about this matter: Guides the dwellers of heavens and earth with Hus (ITs) Nūr (Divine Light) and with this guidance they are saved from the bewilderment of misguidance: Hu guided them towards their existence and the guidance of this Light continues even in their worldly and spiritual affairs. And once reached to this effulgent guidance, by conformity & harmony with Hu, Hu called ITself Nūr (Divine Light).
The linguistic methodologies of the Arabic language allows the naming an object by means of another related object/function e.g. cloud is named Sahāb from the root verb Sahaba meaning withdrawing or pulling out in relations to rain. By the same token, guidance by means of shedding light upon darkness can be named as light and light can be used interchangeably for guidance.
وقال سلطان المفسرين ابن عباس رضى الله عنهما اى هادى اهل السموات والارض فهم بنوره تعالى يهتدون وبهداه من حيرة الضلالة ينجون: يعنى [بهدايت او بهستىء خود راه بردند وبارشاد او مصالح دين ودنيا بشناسند] ولما وصلوا الى نور الهداية يتوفيقه تعالى سمى نفسه باسم النور جريا على مذهب العرب فان العرب قد تسمى الشىء الذى من الشىء باسمه كما يسمى المطر سحابا لانه يخرج منه ويصحل به فلما حصل نور الايمان والهداية بتوفيقه سماه بذلك الاسم ويجوز ان يعبر عن النور بالهداية وعن الهداية بالنور لما يحصل احدهما من الآ
Sul-lami: Some have said about the “Allah is the Nūr (Divine Light) of the heavens and earth” that it is the evidence of Divinity and fully manifested guide/rational of the Divine Oneness. (Interestingly we find the same light the same electron the same hydrogen the same DNA structures the same laws of science anywhere in time-space and from human to human! This is the manifested proof of a Divine Light that shines upon the universe carrying with itself the criteria of Divine Oneness.)
قال بعضهم فى قوله تعالى: { الله نور السموات والأرض } قال: هو شواهد ربوبيته، ودلائل توحيده ظاهر فتمثل معرفته فى قلوب العارفين كمصباح فى مشكاة شبه نور المعرفة فى القلوب بالمصباح، وشبه قلب المؤمن بالقنديل.
Wāseti: The Nūr (Divine Light) has illuminated the messengers’ hearts so that they become cognizant of Hu and serve Hu and such is the Nūr (Divine Light) of the believers’ hearts for why Hu said: Allah is the Nūr (Divine Light) of the heavens and earth or the Nūr (Divine Light) illuminated their hearts with Hus (ITs) antecedent assent and Mahab-bat (Divine Love) originating from Qadim (Time Immemorial), Azali (Sempiternal) affection, endless friendship. (This was from Sul-lami Tafsir: What we ‘feel’ as love and friendship has roots in the other universe and there we loved and are loved, what is happening here are merely the branches! And this Nūr (Divine Light) has a lot to do with the love and friendship.)
قال الواسطى: نور قلوب الرسل حتى عرفوه وعبدوه وكذلك نور قلوب المؤمنين فقال: الله نور السموات والأرض نور قلوبهم فأضاءت برضوانه السابق بمحبته القديمة، وبمودته الأزلية وبموالاته السرمدية فلما خاطبها قالت: لبيك فجدد المنة عليهم فهذا قوله: { الله نور السموات والأرض }.
