Otherwise, let him remain patient, for it may well be that his staying alive amid these trials is actually better for the Muslims: he can defend them, strive in their cause, assist them, and strengthen their ranks. Rather, he should say, “O Allah, if You decree a temptation for Your servants, then take me to Yourself without my being tried.”

The Prophet (peace and blessings be upon him) said, “If he feels he must say something, then let him say: ‘O Allah, keep me alive so long as life is better for me, and cause me to die when death is better for me.’” Human being, you do not know where your true good lies, so leave the affair to Allah: “O Allah, keep me alive so long as life is better for me”—that is, if it is—“and cause me to die when death is better for me.”

When you call upon Allah with this supplication, Allah will surely answer you. This ḥadīth is proof that it is permissible to attach a condition in one’s supplication, to stipulate before Allah in duʿāʾ. Other texts confirm this, such as the verse on liʿān (mutual imprecation), where the husband, on the fifth oath, declares, “May the curse of Allah be upon me if I am lying,” and the wife, on the fifth oath, declares, “May the wrath of Allah be upon me if he is telling the truth.” Thus, setting a condition in prayer is unobjectionable.

The compiler then brings the report of Qays ibn Ḥāzim when they visited Khabbāb ibn al-Aratt—may Allah be pleased with him, one of the distinguished Companions—while he was ill after the worldly fortunes of the Muslims had greatly expanded.

In the earliest days the Muslims were poor, but Allah enriched them with the abundant spoils He allowed them to seize from the disbelievers, as He says: “Allah has promised you many gains that you will take” (al-Fath 48:20), and He also says: “and abundant gains they shall capture.”