and the worst of you are those whose lives are long and whose deeds are evil.” (1)

Thus, the seeker who is genuine in his quest, whenever something in his own being falls into ruin, turns that loss into construction for his heart and spirit; whenever some portion of his worldly life diminishes, he treats it as an increase for his Hereafter; whenever he is denied a pleasure of this world, he stores it as an added delight in the next; and whenever he is touched by worry, sorrow, or grief, he converts it into joy for the life to come. Loss in his body, his worldly fortune, his pleasures, his social standing, or his leadership—if that loss results in a greater share and provision awaiting him on the Day of Return—constitutes mercy and goodness toward him. Otherwise, it is deprivation and punishment for sins obvious or hidden, or for neglecting an obligation, outward or inward; for being deprived of the good of this world and the next is invariably tied to these four causes. Allah alone grants success.

A useful insight: People, from the moment they were created, have never ceased to be travelers, and they will not lay down their loads except in Paradise or in the Fire. The discerning know that travel is founded upon hardship and the courting of dangers, and that to seek comfort, pleasure, and ease in the midst of it is normally impossible; such things come only once the journey has ended. It is also clear that with every footstep and every passing instant of the journey there is no standing still, nor is the accountable soul ever at rest. He is, in truth, a traveler—and must be—in the state that befits a traveler: preparing the provisions that will carry him through. Whenever he alights, sleeps, or pauses to rest, he does so upon the footing of readiness to resume the march.