as Muslims.”(1) That is, “when You take us in death.”

It may be understood that he—peace be upon him—made this request while death was approaching him, just as the Prophet ﷺ, during his own final illness, asked that his spirit be raised to the Highest Assembly and to the righteous companions among the prophets and messengers. He repeated three times, “O Allah, with the Highest Companion,”(2) and then surrendered his soul.

It is also possible that Joseph—peace be upon him—asked to die upon Islam while he was still healthy and safe, something permissible in their dispensation and law. Ibn ʿAbbās related: “No prophet ever wished for death before Joseph.”(3)

In our own law, however, praying for death is forbidden except in times of turmoil. Thus, in the supplication reported by Muʿādh and transmitted by Aḥmad,(4) we read: “If You intend a people to be tested, then take us to Yourself without trial.” Another ḥadīth states: “O son of Adam, death is better for you than tribulation.” Mary—peace be upon her—said, “Would that I had died before this and been a thing forgotten, utterly forgotten” (Maryam 19:23). ʿAlī ibn Abī Ṭālib wished for death when affairs worsened, trials became great, fighting intensified, and rumors multiplied. The same was true of the Imām al-Bukhārī, Abū ʿAbd-Allāh, author of the Ṣaḥīḥ, when hardship pressed upon him and he faced severe opposition.

As for times of comfort, al-Bukhārī and Muslim relate—through the narration of Anas ibn Mālik—that the Messenger of Allah ﷺ said: “None of you should wish for death because of some harm that has befallen him. If he is righteous, his righteousness may increase; and if he is sinful, perhaps he may be granted repentance. Rather he should say, ‘O Allah, keep me alive as long as life is better for me, and cause me to die when death is better for me.’”(5) The ‘harm’ mentioned here refers to bodily afflictions such as illness, not to harm in one’s religion. It therefore appears that Allah’s prophet Joseph—peace be upon him—made his request either at the moment of death or, whenever it came, that it be in that state.

Ibn Isḥāq reports from the People of the Book that Jacob lived in Egypt with Joseph for seventeen years, after which he died—peace be upon him—and had instructed Joseph to bury him beside his fathers Abraham and Isaac. Al-Suddi states that Joseph complied, transporting him to the Levant and burying him in the cave beside his father Isaac and his grandfather, the Friend [Abraham]—peace be upon them.

According to the People of the Book, Jacob was one hundred and thirty years old when he entered Egypt, remained there for seventeen years, and yet they still claim that his total lifespan was one hundred and forty years. This is the exact wording of their scripture, and it is an error—whether in the manuscript or on their part—or perhaps they have dropped a fraction. Such slips are not their habit in matters even more intricate than this, so how could they have made this