“an imminent death.” This is the version reported by al-Ḥākim and those after him, as well as by Abū Dāwūd and, in one narration, Aḥmad.

The second wording is: “a deferred death,” and it is reported by Aḥmad in another narration. The third is: “a deferred term,” and it is reported by al-Ṭabarānī and Abū Nuʿaym. The fourth is: “through immediate or deferred provision,” and it is reported by al-Tirmidhī. This last wording, besides being uniquely reported by al-Tirmidhī, contradicts the preceding wordings. Moreover, the particle “or” in it may express uncertainty on the part of the narrator; thus, it cannot be cited as evidence, due either to this uncertainty or to its contradiction.

Although the second and third wordings have the same meaning, I am not at ease with them because they contradict the first wording. For it is the preserved wording in the reports of the majority of transmitters and hadith compilers, and is therefore the weightier one, if Allah Most High wills. All success is by Him.

If this is the case, then what is meant by the statement, “either through an imminent death or immediate wealth”? I say: I have not found any satisfactory explanation of this from the scholars. The most comprehensive explanation I have found is what Shaykh Maḥmūd al-Subkī mentioned in al-Manhal al-ʿAdhb (9/283). He said: “It may be through the death of a wealthy close relative, from whom he inherits; or through the death of the person himself, whereby he no longer needs wealth; or through wealth and prosperity that Allah brings to him by whatever means He wills. This is broader than the preceding explanations, and its confirmation is in His saying, Most High: ‘And whoever fears Allah, He will make for him a way out, and provide for him from where he does not expect.’”