Love (ʿishq) occupies a central position in the ontological demonstrations of theoretical mysticism (al-ʿirfān al-naẓarī) and Transcendent Philosophy (al-Ḥikmah al-Mutaʿāliyah), to the extent that their metaphysical framework may aptly be described as an ontology of love. According to the epistemological and metaphysical principles of these traditions, a being devoid of love has no genuine ontological reality; both God—Exalted and Glorified—and all manifestations (maẓāhir) of His Being are, in their respective modes, characterized by love. Moreover, love constitutes a foundational principle in both mystical ontology and Ṣadrian metaphysics. First, it is one of the Divine Attributes of Beauty (al-ṣifāt al-jamāliyyah). Second, it is the origin of creation and the principle governing the arc of descent (qaws al-nuzūl) through the movement of love (al-ḥarakah al-ḥubbiyyah). Third, it permeates all levels and manifestations of existence. Fourth, it is the cause of the return of all existential realities (kalimāt al-wujūd) to their Origin in the arc of ascent (qaws al-ṣuʿūd). Employing a descriptive-analytical methodology, this study examines the place of love within the ontological arguments of theoretical mysticism and Transcendent Philosophy, demonstrating its function across these four interrelated dimensions, which encompass both the beginning and the end of the cosmic order. The study argues, first, that within this ontological paradigm there is no conflict between intellect (ʿaql) and love; rather, intellect itself establishes love as the very foundation of its metaphysical vision. Second, it demonstrates that love is neither illusory nor ethically reprehensible; instead, it constitutes the very principle and ground of reality throughout both the arc of descent and the arc of ascent.