Allâhu ta’âlâ in the twenty-eighth âyat of Sûrat-ut-Tawba of the Qur’ân al-kerîm says, “Najas and rîjs,” i.e., “foul,” about disbelievers. Then, disbelief should be foul and base in the eyes of Muslims. Allâhu ta’âlâ declares in the fourteenth âyat of Sûrat-ur Ra’d and in the fiftieth âyat of Sûrat-ul Mu’min: “The prayers of these enemies are without a result. There is no likelihood that they will be accepted.”
Allâhu ta’âlâ and His Prophet are pleased with Muslims. There cannot be a greater blessing than attaining Allah’s grace and love.
As îmân and kufr are polar opposites, so are this world and the next. This world and the next world cannot stay together. In order to earn the next world it is necessary to abandon this world, i.e., the harâms. Abandoning this world can be done in two ways. Firstly, it is to abandon the mubâhs, i.e., many of the activities that are not sins, together with all the things that are harâm, and to use as many of the mubâhs as is only necessary to live. [In other words, it is to abandon the habits of being lazy or idle and/or diving into pleasures, dissipations and amusements of the world. Instead, we must spend our time worshipping, while making and using the most advanced forms of technology that are necessary for the protection and comfort of Muslims. And we must work so that non-Muslims may come to reason. Working for these purposes must be our hobby in this world. All the Ashâb of our Prophet and many of our superiors worked in this way. It is very meritorious and very useful to abandon the world in this manner. We say once again that the purpose of this path is to sacrifice all comforts and pleasures in order to do the things which the Islamic religion commands.]
Secondly, it is to abstain from the things that are harâm and doubtful in this world without abandoning the mubâhs. Even this kind of abandoning the world is of value in light of the present world’s condition. Then, it is positively necessary for each Muslim to abstain from the things which the Islamic religion prohibits.
[He who slights the fact that these are harâm, that is, he who does not think it is necessary to abstain from them, or who does not pay attention to Allâhu ta’âlâ’s prohibitions and instead likes them and says ‘How nice,’ becomes a disbeliever. They will remain in Hell eternally. Peoplewho admit and respect the prohibitions of Allâhu ta’âlâandyetwhoare overcome and deceived by their nafs and commit them but later come to their senses and repent,do not become disbelievers; they do not lose their îmân. Such people are called Âsî (disobedient) or Fâsiq (sinful). Though perhaps they will go to Hell and will be punished because of their sins, they will not stay in Hell eternally; they will get out and enter Paradise.]
There are many things which Allâhu ta’âlâ has made mubâh, which He has permitted. The flavourin the semubâhsis more than that in the harâms. Allâhu ta’âlâ likes those who use the mubâhs. He dislikes those who use the harâms. Does a wise and reasonable person spurn the love of his owner and creator for only a temporary pleasure? Besides, the number of things that are harâm is very small. The flavours in the harâms exist in the mubâhs, too.
Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014