THERE İS NO İDLENESS in the universe.
Everything is in motion in any given time.
Allah (c.c) condemned nothing with absolute stagnation. 
The Creator (c.c) who is Hayy-ül Kayyum, 
keeps the universe in life with His continuous influence. 
He (c.c) puts all the creation into an effort which makes them pursuit their liveliness. 
Alive or lifeless, everything which happens to appear on the stage of creation
has a tendency to go
from the narrow spaces to the wider ones,
from the low levels to the higher ones,
from the weak forms of existences to the stronger ones.
Every effort is a pleasure, a labour with no rest. 
This is originated from the desire of perfection.
Every creation in the universe desires to ascend and elevate
through the guidance of their inclinations and abilities given.
On the contrary, stagnation and idleness which are brothers of nothingness,
would be a source of burden and disturbance for it.
They give a kind of pain to that creation.
The Creator (c.c) puts the human being into a limitless efford
to unseal its unbounded inclinations and abilities.
He (c.c) force it to transform and morph.
He (c.c) even makes it taste the death through its nefs, 
so that it would grasp the meaning of life
so that this honourable creation of His could fulfill its purpose
and gain an eternal and exalted life.
The effords which put our abilities into action,
directly affects our physical and spiritual developing.
If the human being doesnt venture the effords to develop its inclinations
and if it doesnt comply with the requirements of its hardwares through idleness and stagnation
then it can not ascend through levels of life.
In addition, it would start to fall down into nothingness.
All our integrated possibilites of ascention and elevetion would be inhibited.
This is the most unwanted and fatal consequence
for the human being climbing to higher levels of life.
We observe similar events having similar consequences within systems of our body too.
A function which cannot be fulfilled,
would not only cast down the body into stagnation/idleness
but also causes other functions to be affected and disturbed.
This may be resulted even in death.
Similarly, one who doesnt advance its innate abilities in accordance with its creation
cannot stand still.
It will fall behind within the levels of life bear its grave consequences.
 The Divine Might of Allah (c.c) gave everything a life and/or a motion., He (c.c) condemned nothing with absolute stagnation.
Risale-i Nur / Muhakemat / First Article / 8. Matter - Page:81
 Hayy-ül Kayyum: The Giver of Life and Sustainer of it.
 Working (being in motion) is the life of the body and being awake in life.
Risale-i Nur / Letters / Seeds of Truth : 109 - Page:479
 One instance of wisdom in the All-Glorious Creators constantly changing and renewing beings in an astonishing and awesome way through the activity of His dominicality is as follows:
Activity and motion in creatures arise from an appetite, a desire, a pleasure, a love. It may be said that there is a sort of pleasure in all activity; or that activity is a sort of pleasure, even. Pleasure too is turned towards a perfection; indeed, it is a sort of perfection. Since activity indicates perfection, pleasure, beauty; and since the Necessarily Existent One, who is absolute perfection and the Perfect One of Glory, unites in His essence, attributes and names every sort of perfection; for sure, in a manner fitting for the necessary existence and holiness of the Necessarily Existent Essence, in a form suitable to His absolute riches and essential self-sufficiency, in a way appropriate to His absolute
perfection and freedom from defect, He has a boundless sacred compassion and infinite pure love. Of a certainty, there is an infinite holy eagerness arising from that sacred compassion and pure love; and from that holy eagerness arises an infinite sacred joy. And arising from that sacred joy, is, if the term is permissible, an infinite holy pleasure. And from this holy pleasure and from the gratitude and perfections of creatures which result from the emergence and unfolding of their potentialities within
the activity of His power, arise, if one may say so, an infinite sacred gratification and holy pride pertaining to that Most Merciful and Compassionate Essence. It is these that necessitate a boundless activity. And that boundless activity in turn necessitates boundless change and transformation, alteration and destruction. And the boundless change and transformation necessitate death and extinction, decline and separation.
Risale-i Nur / Letters / 24. Letter/ 1. Station/ 2. Sign - Page:286
 Just as the activity of creatures arises from appetite, desire, and pleasure, and there is a definite pleasure in all activity; indeed, all activity is a sort of pleasure; so too, in a suitable way and form
appropriate to His essential self-sufficiency and absolute riches and in a manner fitting for His absolute perfection, the Necessarily Existent One has boundless sacred compassion and infinite holy love. And He feels a boundless sacred ardour arising from that sacred compassion and holy love, and an endless holy joy arising from that sacred ardour, and, if one may say so, an infinite sacred pleasure arising from the sacred joy. And pertaining to that Merciful and Compassionate One, is, if the term is
permissible, a boundless sacred gratification and infinite holy pride arising from the boundless feeling of compassion that springs from the sacred pleasure, sacred gratification and pride which arise from the gratitude and perfections of creatures which result from their abilities emerging from the potential to the actual and their developing within the activity of power. It is these which necessitate in boundless fashion, an endless activity.
Because philosophy, science, and natural philosophy do not know this subtle instance of wisdom, they have confused unconscious nature, blind chance, and lifeless causes in this utterly knowing, wise, percipient activity, and falling into the darkness of misguidance, have been unable to find the light of reality.
Risale-i Nur / Letters / 18. Letter/ 3. Matter - Page:86-87
 The Arabic word Nefs is translated as the inner self. In islamic terminology the inner self is one of the vital organs of our existence. The inner self may be considered as the contact surface of the soul to the body.
Translated by: Ömer Özyaşlı