The hadith of Abu Hurayrah (may Allah be pleased with him), who said: There were two men from Bili, a tribe of Quda'ah, who embraced Islam with the Messenger of Allah (peace and blessings be upon him)

The Shaykh : Now we read to you the hadith numbered forty-five in both copies, and it is an authentic hadith. It states: And from Abu Hurayrah (may Allah be pleased with him), who said: There were two men from Bili, a tribe of Quda'ah, who embraced Islam with the Messenger of Allah (peace and blessings be upon him). One of them was martyred, and the other was delayed for a year. Talhah ibn 'Ubayd Allah said:

The questioner : ... .

The Shaykh : Talhah ibn 'Ubayd Allah: I saw the one who was delayed enter Paradise before the martyr.
Here, a phrase has dropped out, either from the author, the scribe, or the printer, which is: "So I was shown Paradise." Thus the phrase becomes: Talhah ibn 'Ubayd Allah said: So I was shown Paradise, and I saw the one who was delayed. That is, he saw in a dream that he entered Paradise; he saw Paradise and saw in it this man who was delayed in death compared to the martyr. He said: He was admitted to Paradise before the martyr. So I was astonished by that, and I woke up, and I mentioned it to the Prophet (peace and blessings be upon him). Thus, here as well, the phrase is, and its correct form, as in the source of the hadith, is: So I mentioned that to the Prophet (peace and blessings be upon him), and the Messenger of Allah (peace and blessings be upon him) said: . Ahmad narrated it with a good chain, and Ibn Majah and Ibn Hibban in his "Sahih" and al-Bayhaqi all narrated it from Talhah in a similar form, longer than this. Ibn Majah and Ibn Hibban added at the end: .
This hadith is, in fact, a historical and practical explanation of that authentic hadith: . So these are two men who embraced Islam in the time of the Prophet (peace and blessings be upon him). One of them was martyred, dying in the cause of Allah as a martyr, and the other lived for a full year after him. Talhah ibn 'Ubayd Allah—and he is one of the ten promised Paradise, as is well known—saw Paradise in a dream, and he saw in it that man who was delayed in death and who did not die as a martyr. He saw that he had entered Paradise; that is, before the one who died as a martyr. In reality, it was as he said: "I was astonished by that," because it is supposed that the martyr is the first to enter. So his astonishment was at what he saw, which was contrary to what he had assumed, where he saw the one delayed in death without being martyred precede the one who died as a martyr in entering Paradise. So his astonishment led him to mention the matter to the Prophet (peace and blessings be upon him), and he explained the issue to him until his astonishment was dispelled by his saying: ; that is, he lived for a year, so he acquired the virtue of fasting this blessed month. And did he not also pray six thousand rak'ahs that the one who died as a martyr did not pray? This is a great reward. And he (peace be upon him), in his saying: , refers to the number of rak'ahs of the five obligatory prayers that a Muslim must pray every day and night.
And his saying (peace be upon him), in addition to his saying: , either means by this addition—his saying: regarding the six thousand—that it is the multiplication of the sum of the five prayers; multiplied by the number of three hundred and sixty-five days, and this result multiplied by the number of rak'ahs, which is seventeen 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; because a Muslim does not limit himself, or it is supposed 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. And this is from the perspective of precaution, as indicated by the hadith of the Messenger (peace and blessings be upon him) that a 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, then he has succeeded and prospered. But if it is deficient—also in quantity or quality—then he has failed and lost. In this other case, our Lord (Mighty and Majestic), by His grace and mercy toward His servants, orders the angels to look into the record of this losing servant, because of a deficiency that occurred in the obligatory prayer; to look if he has any voluntary prayer, so that they complete his obligatory prayer with this voluntary prayer.
Therefore, a Muslim should not be content with the way of that Bedouin who, when he asked the Messenger (peace and blessings be upon him) about 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 or subtract from them." And although the Messenger (peace and blessings be upon him) had encouraged this man to remain steadfast by saying: "By Allah, O Messenger of Allah, I will not add to them or subtract from them"; he (peace be upon him) said: , . This does not contradict that a person should take precautions for his prayer and his worship by increasing as much as he can of voluntary prayer, fearing that a deficiency might occur in his obligatory prayer, as mentioned earlier. So his saying (peace and blessings be upon him) to the one who was delayed in death and preceded in entering Paradise: ; either means the sum of only the rak'ahs of the obligatory prayers, or it means an additional amount from voluntary and supererogatory prayers. And this is the best for every Muslim; especially in our time, where the trials, harms, and destructive things of various kinds multiply upon a person, corrupting much of his worship and obedience. So he must have some reserve in worship so that he succeeds on the Day of Resurrection, even if it is by substituting something for something that he lost or was negligent in.
So this hadith clarifies for the Muslim how a long life for a 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 to wish for death. And from here it appears how Islam treats the psychological diseases in its followers, whose effect has become manifest in our time among people, despite the availability of all the causes of material life and luxury. And yet, you find them disturbed in their lives to the greatest extent; in verification of 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. Rather, hardship comes even if its owner is living in the most comfortable material life. Islam, with 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 hard from a material perspective. And 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.