The hadith of 'Abdullah ibn Mas'ud from the Prophet (peace and blessings be upon him), who said: (Paradise is closer to one of you than the strap of his sandal

The Shaykh : As for the one that follows it, it is a hasan hadith, and it is his saying: And from 'Abdullah, from the Prophet (peace and blessings be upon him), who said: It was narrated by al-Bukhari and others.
'Abdullah here is 'Abdullah ibn Mas'ud, and this is generally a rule; when 'Abdullah is mentioned without qualification in later hadith books, the intended meaning is Ibn Mas'ud among the four famous 'Abdullahs from the Companions, led by this 'Abdullah ibn Mas'ud, then 'Abdullah ibn 'Umar ibn al-Khattab, then 'Abdullah ibn 'Amr ibn al-'As, then 'Abdullah ibn 'Abbas. The eldest of them in age, status, jurisprudence, and knowledge is 'Abdullah ibn Mas'ud. For this reason, they agreed that when they mention 'Abdullah without qualification, they mean Ibn Mas'ud. However, this rule should not be strictly adhered to in hadith books that are the foundations of the Sunnah and that narrate hadiths with their chains back to the Companions. In such cases, the rule is inconsistent and does not hold, and there is no system to it. Rather, 'Abdullah is distinguished from these four by looking at the narrator from one of them. If the narrator from the unqualified 'Abdullah in the narration is, for example, 'Uqbah or Yazid ibn al-Aswad or others from the Kufans, then it is 'Abdullah ibn Mas'ud. And if the narrator from the unqualified 'Abdullah in another chain or hadith is, for example, Nafi' or Salim, and their narrator is also 'Abdullah ibn 'Umar, because Nafi' was his slave and Salim was his son.
And if the narrator from 'Abdullah is someone other than these, such as 'Ata ibn Abi Rabah, for example, from Makkah, or others, then it is 'Abdullah ibn 'Abbas. And so 'Abdullah is identified by the chains by looking at the narrator from him. As for when hadith scholars abbreviate the chains and collect hadiths in concise books, if they say: from 'Abdullah, they mean Ibn Mas'ud.
This Ibn Mas'ud (may Allah be pleased with him) narrated this hadith for us from the Prophet (peace and blessings be upon him), who said: . This is an indication that a person is close to Paradise and close to the Fire. Close to Paradise by his righteous deed, and close to the Fire by his evil deed. Some scholars interpreted this closeness by considering that the deed, whether righteous or evil, is a quality inherent in the person himself. So it is correct that this cause, which is the righteous deed or its opposite, is closer to him than the strap of his sandal. The strap of the sandal is likely not hidden from you all; it refers to the thong of the sandal. This is how some commentators interpreted it. But it seems to me that we have no need for such an explanation; because in my opinion, hadiths interpret one another.
So there is the authentic hadith in al-Bukhari and others that the Prophet (peace and blessings be upon him) said: . This closeness is what the Messenger (peace be upon him) referred to in this hadith which we are now commenting on.
And close to it is a hadith that may benefit many or few of those present, whose usual state is that after they leave or after the imam's taslim from the obligatory prayer, they leave immediately, rushing out of the mosque in the manner of many people, represented by that Bedouin who came to the Messenger (peace and blessings be upon him) to ask him about what Allah had made obligatory upon him. When he informed him of the five obligatory prayers and fasting Ramadan, he said: Is there anything else upon me?! He said: . He said: By Allah, O Messenger of Allah, I will not add to them nor subtract from them. He said: . So many people are content with such economy and restriction in worship of Allah (Mighty and Majestic) to only the obligations, without the sunnahs and without the voluntary recommended practices. We must know that this, although permissible by the Shari'ah, is the path of those who are content with the least amount of work on one hand. Then he should be eager to perform these few, limited obligatory acts with completeness and perfection; such that he has not fallen short in any of them; so that it is ultimately ruled that he did not perform the obligations that Allah made obligatory upon him if he had fallen short in some of their pillars or conditions.
Therefore, it is from the Sunnah to encourage all people to care for the sunnahs as well, not just the obligations, following the way of that Bedouin; because it is not possible to rule on all people that if they say something they fulfill it, and if they make a covenant they also fulfill it. They may fall short; so they must have some reserve to fill the gap of what is missing from the obligations. And the Messenger (peace and blessings be upon him) pointed to this reality that our youth today, in particular, must be aware of and prepare for when he said: . And in the hadith of Abu Hurayrah: , . So the obligation may be deficient in quantity or quality, and the deficiency is made up by this voluntary act, which is from the reserve acts of worship.
Therefore, it is not good for us to be hasty in leaving or departing after our imam's taslim from the prayer. Rather, we must come with much or little of the dhikr and recitations that have specific virtues mentioned in them. Among that is what I was about to quote for you as an interpretation from some other hadiths of the hadith of the Book. He (peace and blessings be upon him) said: . What is the meaning of the hadith? That is: He will enter Paradise. There is nothing that prevents him from entering Paradise except his being alive. When he dies, he will enter Paradise. This hadith is like an interpretation of our hadith here: .
So the main point of this hadith in its two parts is the encouragement to do righteous deeds; by which a person enters Paradise. And the prohibition of doing evil deeds; by which their doer enters the Fire, may Allah protect us from that (Glorified and Exalted is He)!
The hadith that follows it is a hasan hadith from Sa'd ibn Abi Waqqas.
Yes.

The questioner : ... .

The Shaykh : No, the hasan one before it, and the hasan one after it.