Continuation of the explanation of the previous hadith, number (45): There were two men from Baly, a tribe of Quda'ah, who embraced Islam with the Messenger of Allah (peace and blessings be upon him).

The Shaykh : ... So his astonishment at this led him to mention the matter to the Prophet (peace and blessings be upon him), who explained the situation to him until his astonishment was dispelled by his saying: ; meaning: he lived for a year and thereby gained the virtue of fasting this blessed month. Then, did he not also pray six thousand rak'ahs that the one who died a martyr did not pray? This is a great reward. And he (peace be upon him), in his saying: , is referring to the number of rak'ahs of the five obligatory prayers that a Muslim must pray every day and night. And his saying (peace and blessings be upon him), in apposition to his saying: , either means by this apposition, namely his saying: , regarding the six thousand, that it is a calculation of the total of the five prayers multiplied by the number of 365 days, and multiplying this result by the number of rak'ahs, which is 17 rak'ahs, so the result is six thousand and two hundred rak'ahs and more. So either he means by his saying: , this excess, or he means more than that, that the Muslim does not limit himself, or it is presumed that he does not limit himself, to praying only the five obligatory prayers, but he adds to that some of the sunnahs, especially those that are from the rawatib. This is a matter of precaution, as indicated by the hadith of the Messenger (peace and blessings be upon him) that the Muslim on the Day of Resurrection, when he is reckoned, the first thing he is reckoned for is prayer. If his prayer is complete in quantity and quality, he has succeeded and prospered. But if it is deficient in quantity or quality, he has failed and lost. In this other case, our Lord (Mighty and Majestic), by His grace and mercy toward His servants, commands the angels to look into the record of this servant who has lost out due to a deficiency in his obligatory prayer, to see if he has any voluntary prayers, and if so, to complete his obligatory prayer with this voluntary prayer.
Therefore, the Muslim should not be content with the approach of that Bedouin who, when he asked the Messenger (peace and blessings be upon him) what Allah had made obligatory for him every day and night, and when he answered that it is five prayers, said: "By Allah, O Messenger of Allah, I will not add to them nor subtract from them." And although the Messenger (peace and blessings be upon him) encouraged this man to remain steadfast in his saying: "By Allah, O Messenger of Allah, I will not add to them nor subtract from them," he (peace be upon him) said: ; this does not contradict the fact that a person should take precautions for his prayer and his worship, and increase as much as he can of voluntary prayers, fearing that he may fall into that deficiency in his obligatory prayer that was mentioned earlier. So his saying (peace and blessings be upon him) regarding this one whose death was delayed and whose entry into Paradise was advanced: ; either means the total of only the rak'ahs of the obligatory prayers, or it means an additional amount beyond that from voluntary and supererogatory prayers, and this is the best for every Muslim, especially in our time, where trials, harms, and destructive things of various kinds multiply upon the person, corrupting much of his worship and obedience. So he must have some reserve of worship so that he may succeed on the Day of Resurrection, even if it is by making up for something he lost or was negligent in; so this hadith clarifies for the Muslim how a long life for the Muslim, if he does good deeds, is better for him than a short life. And for that reason, hadiths will follow that forbid the Muslim from wishing for death.
From this, it becomes clear how Islam treats the psychological illnesses in its followers, the effects of which have become apparent in our time among people, despite the availability of all the means of material life and luxury. And yet, you find them in their lives in the greatest disturbance, in accordance with the saying of Allah (Mighty and Majestic): ; so a life of hardship is not in the austerity of living, as many people of limited intellect and thought and deficient in religion imagine, but rather hardship comes even if its owner is living in the most comfortable material life.
Islam, in such hadiths, reassures the Muslim that his long life is better for him as long as he does good deeds, even if his life is in hardship from a material perspective; for this life will turn for him on the Day of Resurrection into a life of luxury, in contrast to the life of the disbelievers in these lands; for they are living in luxury now, but they are in the Hereafter, as you heard in the previous verse: to the end of the verse.