through Whose power and knowledge is present everywhere, and although everything is utterly distant from Him, is able to be utterly close to all things-such an All-Glorious Ever-Living and Self-Subsistent One most certainly can in no way have any like, equal, partner, deputy, opposite or peer; it would be impossible. His sacred qualities and attributes can only be considered through allegory and comparison. All the comparisons and allegories in the Risale-i Nur are of this sort of comparison and parable.

Thus, the Most Pure and Holy One is without like, Necessarily Existent, utterly remote from matter, and beyond space; His fragmentation and division is 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, it cannot be the artist. It is a dominical book, and cannot be the scribe.