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.