Bukhari

Hadith Commentary:
The lifespan of Anas radi Allahu anhu was very long.
He witnessed various kinds of tribulations and corruption among the Muslims, such as the martyrdom of Uthman radi Allahu anhu, the martyrdom of Husayn radi Allahu anhu, and the oppression of the Khawarij. Because of this, he began to prefer death.
Qastallani said: If a person fears for his religion and falling into tribulation, then desiring death, in this case, is permissible without dislike.
I say: In one hadith it is mentioned: “And if You intend a trial for Your servants, then take me to You without being tried.” In another hadith, it is better to supplicate in such a situation as follows:
“O Allah, keep me alive as long as life is better for me, and cause me to die when death is better for me.”

Hadith Commentary:
➊
In another narration, it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"None of you should wish for death in the face of any calamity that has descended upon him.
If there is no alternative, then he should supplicate in this manner:
(اللهم أحيني ما كانت الحياة خيرًا لي وتوفني إذا كانت الوفاة خيرًا لي)
'O Allah! Keep me alive as long as life is better for me, and cause me to die when death is better for me.'"
(Sahih al-Bukhari, al-Mard, Hadith: 5671)

➋
In any case, wishing for death due to hardships, sufferings, and difficulties is prohibited.
However, if due to some calamity there is a fear of religious corruption or falling into tribulation (fitnah), then wishing for death is permissible.
And Allah knows best.

Hadith Commentary:
It is understood from this that as long as one remains in this world, one should continue to supplicate for one’s own betterment and goodness, and should pray for the best form of death.

Hadith Commentary:
As long as a person remains in this world, he should continue to supplicate for his own betterment and welfare. If he fears being afflicted by a trial (fitnah) in his life and is concerned about the ruin of his Hereafter, then he may supplicate with the words mentioned in the hadith.
These words do not fall under the category of seeking death.
In these words, a person entrusts himself to Allah Ta'ala, and this is not contrary to submission and contentment (taslim wa rida).
(Fath al-Bari: 10/159)

Hadith Commentary:
In normal circumstances, wishing for death is impermissible because doing so is an attempt to escape from destiny (qadar).
If, due to some hardship, it becomes necessary to do so, then one should supplicate conditionally as mentioned in the hadith, because a principle of the Shari‘ah is: “Necessities render prohibited things permissible.” Therefore, wishing for death conditionally in the face of a specific necessity is not forbidden.
The hadith clarifies that if the one wishing for death is righteous, perhaps he will have the opportunity to perform more good deeds, and if he is sinful, it is possible that he may be granted repentance.
(Sahih al-Bukhari, al-Tamanni, Hadith: 7235)

1821. Commentary: From this hadith, some have deduced that it is permissible to supplicate for death in the face of a religious calamity or out of fear of harm to one’s religion (because the Messenger of Allah sallallahu alayhi wa sallam has placed a restriction regarding worldly matters). For example, it is narrated that supplicating for death has been reported from Umar al-Faruq radi Allahu anhu, the second Caliph, and from Imam Bukhari rahimahullah, because they feared for their religion. See: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 18/211-213)

Benefits and Issues:

➊ Life is a very great blessing from Allah.
Because in it, by performing good deeds, a servant can please Allah and attain the lofty ranks of Paradise.

➋ Praying for death is ingratitude for the blessing of life.

➌ Wishing for death is also an expression of impatience,
and despair of Allah’s mercy. Therefore, instead of praying for death, it is better to pray for the removal of difficulties.

➍ In the supplication mentioned in the hadith, there is an expression of reliance upon Allah (tawakkul) and of accepting Allah’s decisions with contentment.

➎ The difficulties of this world are temporary,
whereas Allah’s displeasure results in deprivation from the eternal blessings of the Hereafter.

Lexical Explanation:
«لَا يَتْمَنَّيَنَّ» is derived from "tamanni." In this, the heavy noon (nun thaqilah) is for emphasis, and it is in the form of a prohibition.
«لَضُرَّ» has a dammah on the letter "dad," and sometimes a fathah also occurs. It refers to any loss or harm, whether to life or wealth.
«لَاُبدْ» has a dammah on the letter "ba" and a shaddah on the letter "dal." It means necessarily and inevitably.
«أحْيِنِيي» contains a hamzah qat‘iyyah, meaning it is from the baab if‘aal. The meaning is: Grant me life.
«تَوَفَّنِيْ» means: Cause me to die.

Benefits and Issues:
➊ This hadith regards it as disliked (makruh) to wish or desire for death due to worldly hardships, sufferings, or strained relationships, because this indicates a lack of acceptance of Allah’s decree (qada). However, wishing for martyrdom (shahadah) in the path of Allah or desiring death out of fear of tribulation (fitnah) concerning religion is not considered disliked or objectionable.
➋ For a true and sincere believer, life is a great blessing from Allah, the Exalted. A righteous person, through life, will only increase in his good deeds and righteous actions, and he will have the opportunity to repent from previous sins. If a person is evil, immoral, and a wrongdoer, then he will have the valuable opportunity to repent and, by treading the straight path, improve his life in the Hereafter. Therefore, one should not wish for death due to worldly hardships, sufferings, poverty, destitution, or illness. However, wishing for death out of longing to meet the Lord of the worlds is a sign and mark of perfect faith (iman).
➌ If there is a fear of tribulation (fitnah) or trial concerning religion, then in such a case, wishing and desiring death is also permissible. Worldly difficulties and hardships are, in fact, a means for the believer to attain higher ranks.