It is proved in the First Ray that the first verse above, the Light Verse, contains ten allusions to the Risale-i Nur; it miraculously foretells that Qur’anic commentary. This was the main reason the name ‘Nur’ (light) was given to the Risale-i Nur. In consequence of the description in the comparison of a journey of the imagination in a section of the Twenty-Ninth Letter, of a miracle resembling that of the “Nun of Na‘budu” in the word “Nur” in this extraordinary verse, the traveller in The Supreme Sign (Âyetü’l-Kübra) questioned the whole universe and every sort of being in order to seek, find, and learn about his Creator. He came to know Him through thirty-three ways and cogent proofs with ‘the certainty of knowledge’ and ‘the vision of certainty.’ The untiring, insatiable traveller journeyed too with his mind, heart, and imagination through the centuries and the levels of the heavens and earth, and seeing and inspecting the whole world as a city, he mounted his reason sometimes on the wisdom of the Qur’an, sometimes on philosophy, and gazing at the most distant levels through the powerful telescope of imagination, he saw reality as it is, and in part informed us of it in The Supreme Sign.

Now, of those many worlds and levels he entered on his journey of the imagination, which had the meaning of a comparison and was completely in conformity with reality, we shall explain by way of example only three levels, extremely concisely, in order to illustrate the comparison at the end of Sura al-Fatiha. However, this will be only from the point of view of the power of reason. We refer you to the Risale-i Nur for the other observations and comparisons.

The First Example is like this:

The traveller, who had come into the world solely to find his Creator and become acquainted with Him, said to his reason: “We have asked everything concerning our Creator and have received perfectly satisfying answers. In order to learn about the Sun one has to ask the Sun itself, so now we shall make a further journey in order to find and become acquainted with our Creator through the manifestations of His sacred attributes of knowledge, will, and power, and through His visible works, and through the manifestations of His Names.” So he entered the world. Then the people of misguidance, a second current, embarked on the ship of the earth. The traveller put on the spectacles of the science and philosophy which does not follow the wisdom of the Qur’an, and