Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The reciter: The author (may Allah have mercy on him) quoted: "From Anas (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:

None of you must wish for death because he is afflicted by evil circumstances, but if he cannot help doing so he should say, ‘O God, give me life as long as life is better for me, and take me when death is better for me.’

لا يتمنَّين أحدكم الموت لضر أصابه، فإن كان لابد فاعلا فليقل: اللهم أحيني ما كانت الحياة خيرًا لي، وتوفني إذا كانت الوفاة خيرًا لي

Mishkat al-Masabih 1600

Agreed upon.
And from Qays ibn Abi Hazim, who said:

We went in to visit Khubayb ibn al-Urt (may Allah be pleased with him) to check on him, and he had applied cauterization seven times. He said: “Our companions who passed on have gone, and the world did not diminish them, but we have been afflicted with what we find no place for except the earth. And were it not that the Prophet (peace and blessings be upon him) forbade us to call for death, I would have called for it.” Then we came to him another time and he was building a wall for himself, so he said: “Indeed, a Muslim is rewarded for everything he spends, except for what he puts in this earth.”

دخلنا على خباب بن الأرت رضي الله عنه نعوده، وقد اكتوى سبع كيات فقال: إن أصحابنا الذين سلفوا مضوا، ولم تنقصهم الدنيا، وإنا أصبنا ما لا نجد له موضعًا إلا التراب، ولولا أن النبي صلى الله عليه وسلم نهانا أن ندعو بالموت، لدعوت به، ثم أتيناه مرة أخرى وهو يبني حائطاً له، فقال: إن المسلم ليؤجر في كل شيء ينفقه إلا في شيء يجعله في هذا التراب

, Agreed upon, and this is the wording of al-Bukhari's narration ".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said in the book *Riyad al-Salihin*, regarding the dislike of wishing for death due to a hardship that befalls one, except in the case of fitnah in religion: He said, from Anas ibn Malik (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said: : Such as when a person is afflicted with a severe illness, or severe poverty, or a burdensome debt, or something similar, and he says: O Allah, kill me so that I may be relieved from this world. This is forbidden and not permissible, because if he dies, he will not be relieved; perhaps he will move from the punishment of this world to a punishment in the Hereafter that is more severe and more severe. For this reason, the Prophet (peace and blessings be upon him) forbade wishing for death due to the hardship that befalls you. But meet these calamities with patience, accounting for reward, and waiting for relief. And know that the permanence of a state is impossible, and Allah (Mighty and Majestic) decrees the night and the day and changes affairs in a way that a person does not calculate or expect. Because when Allah wills something, He only says to it: Be, and it is. So do not wish for death due to a hardship that befalls you.
As for what concerns fitnah in religion: If people are afflicted with fitnah in their religion, whether in the adornments of this world, or other types of fitnah, or corrupt ideas, or deviant religions, or something similar, a person should not wish for death in this case either. But he should say: O Allah, take me to You without being led astray. He asks Allah to make him firm and to take him to Himself without being led astray. Otherwise, let him be patient, because perhaps his remaining with these fitnahs is better for the Muslims; he can defend them, strive, help the Muslims, and strengthen their backs. But he says: "O Allah, if You intend fitnah for Your servants, or O Allah, in this fitnah, take me to You without being led astray". The Prophet (peace and blessings be upon him) said: : And you do not know, O human being, but make the matter up to Allah: : Meaning, if it is, : And if you call upon Allah with this supplication, then Allah the Exalted will answer your supplication. In this hadith is evidence for the permissibility of a condition in supplication, that you condition upon Allah (Mighty and Majestic) in supplication. This has come in other texts, such as the verse of li'an, where the husband says in the fifth [oath]: , and she says in the fifth: : So a condition in supplication is not a problem.
Then the author mentioned the hadith of Qays ibn Hazim when they entered upon Khubab ibn al-Art (may Allah be pleased with him), who was one of the noble Companions. They entered to visit him after the world had been opened up to the Muslims. The Muslims were poor at first, but Allah enriched them with the abundant spoils they took from the disbelievers by the permission of Allah and by the command of Allah, as Allah the Exalted said: , and He said: : When Allah opened up wealth for the Muslims, it increased and developed, and some of them became luxurious. Some of them, when lunch or dinner was served to them, would weep for the simplicity of life and lack of means of their predecessors. They entered upon Khubab ibn al-Art (may Allah be pleased with him) while he was sick, and he had applied seven cauteries. Cauterization is one of the beneficial medicines by the permission of Allah: Three things the Messenger (peace and blessings be upon him) specified and clarified that healing is in them by the permission of Allah: cauterization, cupping, and honey. These three are among the most beneficial things by the permission of Allah (Mighty and Majestic). In some cases, only cauterization is beneficial. For example: pleurisy, which is a disease that affects the lung, causing it to congeal and stick to the chest, and the person dies from it unless Allah (Mighty and Majestic) heals him through His means. This type of disease is not benefited by anything except cauterization. How many a patient is afflicted with pleurisy, goes to the doctors, and they give him injections, medicines, and other things, and it does not benefit him. But if he is cauterized, he is cured by the permission of Allah.
Similarly, in things that affect the intestines, which are called by Arab doctors "al-tayr" (the bird), because they spread throughout the body, this also is not benefited by anything except cauterization. No matter what medicines you give the patient, only cauterization is beneficial.
There is also a third thing called by people "al-habalah": a swelling that appears in the mouth or in the throat; if it bursts, the person dies. This also is not benefited by anything except cauterization. And many things are not benefited by anything except cauterization. Khubab ibn al-Art (may Allah be pleased with him) applied seven cauteries. Then his companions came to visit him, and he informed them that the Prophet (peace and blessings be upon him) said: : Meaning, in building. Because if a person limits his building to what suffices him, he does not need great expense. He builds a room that suffices him and his family, as the Messenger (peace and blessings be upon him) did, and he is the most noble of creation. His houses were of stone, one room for him and his wife, and there was nothing more than that. And when they needed to relieve themselves, they went out to the desert and relieved themselves in the desert. But people develop, and among the signs of the Hour is: : They extend their buildings in height to the sky, or in their decoration and improvement. So this money that is put into building is what a person is not rewarded for, except for building that he makes for the poor to live in, or whose produce he puts in the path of Allah, or something similar to that, for which he is rewarded. But building that he lives in has no reward in it. Rather, if a person increases in it, he may incur sin, like what some poor people do now. We have poor people who borrow ten, fifteen, and if the term is extended to twenty, in order to adorn their building with beautiful stones, or in order to put arches or balconies, or something similar to that. So he is a wretch who does this forbidden work and borrows heavy debts upon himself. As for building that is according to custom, meaning, if people have become accustomed to a certain type of building and a person wants to build according to what was customary and what his family is comfortable with, without extravagance and without borrowing, then there is no harm in it, and there is no sin in it, if Allah wills. And success is from Allah.