grasp of His dominicality and regulates, administers, sustains and nurtures it with perfect order as though it were a house or a palace to have any like, equal, partner, or peer; it is impossible.
Yes, it is indeed impossible that the All-Glorious Ever-Living and Self-Subsistent One for whom the creation of the stars is as easy as that of particles; to whose power the greatest thing is subjugated as is the most minute; for whom nothing is an obstacle to any other thing and no action obstructs any other action; in whose view innumerable individuals are present in the same way that a single individual is present; who hears all voices simultaneously and is able to answer the limitless needs of all simultaneously; outside the sphere of whose will and volition is nothing, no state, as is testified to by the order and balance of the beings in the universe; who although He is in no place, is present everywhere through His power and knowledge; and although everything is utterly distant from Him, is utterly close to them – that He should have any like, equal, partner, deputy, opposite or peer is not possible; it is impossible. His sacred qualities and attributes can be considered only through allegory and comparison. All the comparisons and allegories in the Risale-i Nur are of this sort.
Yes, the Most Pure and Holy One is without like, necessarily existent, utterly remote from matter, and beyond space; His fragmentation and division are impossible in every respect as is any sort of change or alteration; His being needy or impotent is beyond the bounds of possibility. And yet, a group of the people of misguidance suppose certain manifestations of the Most Pure and Holy Essence which are manifested in the pages of the universe and in the levels of beings to be the Most Pure and Holy One Himself and ascribe the decrees of the divinity to certain creatures; they attribute some of the All-Glorious One’s works to nature.
However, it is demonstated with conclusive proofs in numerous places in the Risale-i Nur that nature is a divine art, and cannot be the artist. It is a dominical book, and cannot be the scribe. It is an embroidery, and cannot be the embroiderer. It is a register, and cannot be the accountant. It is a law, and cannot be the power. It is a pattern, and cannot be the source. It is a recipient and is passive, and cannot be the author. It is an order, and cannot the orderer. It is a code of creation, and cannot be the establisher of the code.
If, to suppose the impossible, the tiniest animate creature was referred to nature and it was told: “You made this;” as is demonstrated in many places in the Risale-i Nur with decisive proofs, it would be necessary to provide moulds, or rather machines, to the number of the tiny creature’s members and bodily systems so that nature could carry out the work.