Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
We have previously discussed the first hadith of Anas ibn Malik (may Allah be pleased with him), in which the Prophet (peace and blessings be upon him) said: . This is because seeking death or wishing for death is hastening for Allah to cut off one’s life, and it may deprive him of much good. It may deprive him of repentance and the increase of righteous deeds. For this reason, it came in the hadith: : “No one dies but that he regrets.” That is, every person who dies, meaning: he seeks to be excused from his sin and asks for pardon, which is forgiveness. If someone asks: How can one say: “O Allah, keep me alive as long as You know life is better for me, and take my soul when You know death is better for me”?
We say: Yes, because Allah (Glorified and Exalted is He) knows what will happen, whereas man does not know , . So you do not know; perhaps life is better for you, and perhaps death is better for you. For this reason, a person should, when supplicating for someone’s long life, qualify this by saying: “May Allah prolong your life in His obedience,” so that there is good in the length of his life. If someone asks: It is reported that wishing for death came from Maryam, the daughter of 'Imran, where she said: , so how did this occur in a matter in which there is prohibition?
The answer to that is that we say: First: It is obligatory for us to know: “The legislation of those before us, if our legislation comes in contradiction to it, is not a proof”. The legislation of those before us, if our legislation comes in contradiction to it, is not a proof, because our legislation abrogates all the religions that preceded it. Second: Maryam did not wish for death, but she wished to have died before this trial. She was not seeking to have died earlier, meaning she was not hastening death, but she wished she had died before this trial, even if she had remained for a thousand years. The important thing is that she dies without trial. Similarly, the saying of Yusuf (peace be upon him): , does not mean asking Allah to take his soul, but rather he is asking that Allah take his soul in Islam: . And there is no harm in this. There is no harm in saying: “O Allah, take my soul in Islam, in faith, in the oneness of Allah, in sincerity. Take my soul while You are pleased with me,” and the like of that. It is necessary to know the difference between a person who wishes for death due to a distress that has befallen him, and a person who wishes for death in a specific state that Allah (Mighty and Majestic) is pleased with. The first is what the Messenger (peace and blessings be upon him) prohibited, and the second is permissible. The Prophet (peace and blessings be upon him) prohibited wishing for death due to a distress that has befallen him, because the one who wishes for death due to a distress that has befallen him does not have patience. It is obligatory for a person to be patient with distress and to seek reward from Allah (Mighty and Majestic). The distress that befalls him, whether it is worry, grief, illness, or anything else, expiates your sins. If you seek reward, it will be an elevation of your ranks. And this which a person receives of harm and illness and other things does not last; it must end. When it ends, and you are earning good deeds by seeking reward from Allah (Mighty and Majestic), and it expiates your sins because of it, it becomes better for you. As it is established from the Prophet (peace and blessings be upon him) that he said: . So the believer is in good in every state, whether in hardship or in ease.