2) “Although those who work and perform jihad on the haqq way should think only of their own duties, they fall into error by thinking of the duty of Janâb-i Haqq and basing their actions on it. It is in the risale of Adabu'd-Din wa'd-Dunyâ that, one time, shaytan objected to Hazrat ‘Îsâ ‘Alayhissalâm and said, "Since the appointed time of one’s death and everything are specified by Ilahî qadar, throw yourself off from this high place, and see, you will die." Hazrat ‘Îsâ ‘Alayhissalâm said, اِنَّ لِلّٰهِ اَنْ يَخْتَبِرَ عَبْدَهُ وَلَيْسَ لِلْعَبْدِ اَنْ يَخْتَبِرَ رَبَّهُ   That is, "Janâb-i Haqq tests his ‘abd and says: If you do this, I will do that to you. Let's see if you are able to do it. But the ‘abd does not have the right, and he cannot dare to test Janâb-i Haqq and say: If I act in that way, will You do this? Testing Janâb-i Haqq’s rubûbiyyah in a manner of examining Him is discourtesy and contrary to ‘ubûdiyyah." Since this is the haqiqah, man should fulfil his own duty and not interfere in Janâb-i Haqq's duty.

It is well known that when Jalal ad-Din Khwarazm-Shah, one of the heroes of Islam who many times defeated Genghis Khan’s army, was going to war, his ministers and subjects said to him, "You will be victorious; Janâb-i Haqq will make you victor." He said, "I am charged with acting on the way of jihâd by the command of Allah; I do not interfere with Janâb-i Haqq's duty. To make us victorious or vanquished is His duty." Thus, since he understood this mystery of submission (taslîm), he became wondrously victorious many times.

Yes, in his actions, which he performs through juz’ al-ikhtiyârî in his hand, man should not think of the results belonging to Janâb-i Haqq. For example, many people joining Risale-i Nur increases the enthusiasm and zeal of some of our brothers. When people do not listen, the ma’nawî strength of the weak is broken and their enthusiasm wanes to an extent. Whereas by taking the decree of Allahوَمَا عَلَى الرَّسُولِ اِلاَّ الْبَلاَغُ 3 as his absolute guide, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, who is the absolute ustadh, universal leader and perfect guide, performed tablîgh with greater effort, zeal and seriousness when people held back and did not listen because, through the mystery of the âyah اِنَّكَ لاَ تَهْدِى مَنْ اَحْبَبْتَ وَلٰكِنَّ اللهَ يَهْدِى مَنْ يَشَۤاءُ 4, he understood that making people listen and bestowing hidâyah on them is the duty of Janâb-i Haqq. And he did not interfere in Janâb-i Haqq's duty.

So, O my brothers! You, too, by basing your actions on a duty that does not belong to you, do not interfere and do not take up the position of testing your Khâliq!” The Seventeenth Flash-13th Note

3) “The cause of gaining ikhlas is that the reason for one’s actions should be the command of Allah, and he should think that the result of his actions is Allah's acceptance and pleasure, and he should not interfere with the duty of Allah.” The Seventeenth Flash-13th Note-The Third Matter

4) “The acceptance and pleasure of Janâb-i Haqq are gained by ikhlas, not by a great number of followers or great success. Since they belong to the duty of Allah, they are not to be demanded but rather given sometimes.” The Twentieth Flash-3rd Cause

5) “The accomplishment is not through a great number of followers. Rather, it is through gaining the acceptance and pleasure of Allah. What do you suppose yourself to be that you forget your duty and interfere in the duty of Allah with such ambition by saying: "Let everyone listen to me"? To make people accept and make them gather around you are the duties of Janâb-i Haqq. Perform your duty; do not interfere in the duty of Allah.” The Twentieth Flash–3rd Cause

6) “We should strive to perform the service of îmân which is our duty with ikhlas, and not concern ourselves with being successful or obtaining good results which is Allah's duty.” The Rays ( 479 )

7) “At this time of wahm and alarm, the safest place for us is prison. Inshaallah, the risales of Nûr will win the freedom of both us and themselves. Since in an unprecedented way, under these harsh conditions in the face of so many opponents they are making themselves read and making their students work in prison in various ways, and through Ilahî ‘inâyah not allowing them to be ruined; we are bound to be content with this much and to offer shukr instead of complaining. It is because of this contentment that I am able to endure all my severe distress. I do not interfere in Allah's duty.” The Rays (515)

8) “As students of the Risale-i Nur, our duty is service, it is not to interfere in the duty of Allah, and not a form of testing Him through basing our services on His duty and focusing on quality, not on quantity.” Kastamonu Addendum (120)

9) “the students of the Risale-i Nur prefer the service of the Nur to the rank of walâyah. They do not seek kashf and karâmât and do not attempt to pick the fruits of the âkhirah in this world; they do not interfere with matters that are Allah’s duty and are outside of their duties, such as success, making people accept, making it in demand, making victorious and granting fame, honour, azwaq and ‘inayah that they deserve; they do not base their actions on them. They work purely and sincerely and say, “Our duty is service and that is sufficient.” Kastamonu Addendum (263)

10) “Our duty is, with ikhlas, steadfastness and mutual solidarity and taking precautions as much as we can, to affirm by deed the guidance of Imam ‘Ali سِرًّا تَنَوَّرَتْ ,5 to act in accordance with it. We should not respond to opponents or be alarmed by their attacks. Success, the conquests of the Nur and its spreading and being sought, are all Allah’s duty. We should perform our own duty and not  interfere in Allah’s duty.” Emirdağ Addendum-1 (212)

11) “It is absolutely essential and a necessity to always act with precaution, ikhlas, mutual solidarity, steadfastness, not being shaken and to perform our duty and not to interfere in Allah’s duty and to act in accordance with the principle of سِرًّا تَنَوَّرَتْ ,6 and not to feel alarmed or despaired.” Emirdağ Addendum-2 (14)

12) “Our duty is to serve îmân and the Qur’an with ikhlas. It is Allah’s duty to make us successful and to make people accept and to dispel opponents. We will not interfere in these. Even if we are defeated, it will not lessen our ma’nawî strength and our service. It is a necessity to content on this point.

For example one time they said to Jalal ad-Din Khwarazm-Shah, an all-subduing hero of Islam: “You will be victorious over Genghis!”

He replied: “Our duty is jihad. To give us victory is Allah’s duty. I do not interfere in that!”

Your sincere service up to now without shaking indicates that you have followed that all-subduing hero. It is a necessity not to be shaken even if only one or two people out of a thousand accept from you. Sometimes, one or two men are the equivalent of a thousand.” Emirdağ Addendum-2 (55)

13)  “These last thirty years, for the haqiqah of constructive action and not acting negatively and not interfering in Allah’s duty,  I have responded with patience and resignation to all the treatment I have received....

....The greatest condition of the ma’nawî jihad is not interfering in Allah’s duty that “Our duty is service, the result is Janâb-i Haqq’s. We are charged with performing our duty and are obliged to do so.”

The lesson I have received from the Qur’an is to act with ikhlas and say as Jalal ad-Din Khwarazm-Shah did: ‘’My duty is the service of îmân; it is Janâb-i Haqq’s duty to make successful or not.”  Emirdağ Addendum-2 (241-242)

14)  “The Nur Students do not feel compelled to seek customers and supporters to themselves; they say: “Our duty is service.  We do not seek customers; let them come and seek us out and find us. They attach no importance to quantity. They prefer one person with true ikhlas over a hundred people without it.” Emirdağ Addendum-2 (170)

15)  “The way of the Risale-i Nur is: It performs its duty and does not interfere in the duty of Janâb-i Haqq. Its duty is tablîgh. To make it accepted is the duty of Janâb-i Haqq.” Kastamonu Addendum (284)

It is certainly understood from the above, that it is a fundamental principle to strive in carrying out the orders and advice because they are ordered in the manner they have been ordered and entrust the results with Allah through an awareness of it being an ‘ibâdah.