through hardship, as in jihad, Hajj, enjoining what is right, forbidding what is wrong, and seeking knowledge. A person therefore bears that hardship and is rewarded for it because of the benefit that follows. As the Prophet, peace and blessings be upon him, said to ‘Ā’ishah when she performed ‘umrah from al-Tan‘īm in the year of the Farewell Pilgrimage:

“Your reward is proportionate to your exertion.”

But when the benefit of an action does not measure up to its hardship, this is corruption, and Allah does not love corruption. Worldly benefits illustrate this: someone who endures hardship to secure a large profit or repel a formidable enemy acts commendably. But someone who takes on great burdens and severe hardships to obtain a little money or avert a little harm is like someone given a thousand dirhams who exchanges them for a hundred, or someone who travels a day’s journey for a morning meal when he could have a better one in his own town.

Everything prescribed by Islamic law and the Sunnah rests upon justice, balance, and moderation—the best and highest course. This is like al-Firdaws, which is the highest and most central part of Paradise. Whoever follows this course will reach it, if Allah Most High wills.

This applies to every act of worship that is not sought for its own sake, such as hunger, staying awake, and walking. As for what is sought for its own sake, such as knowing Allah, loving Him, and turning to Him