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 person is Ibn Mas'ud among the four famous Abdullahs from the Companions. Leading them is Abdullah ibn Mas'ud, followed by Abdullah ibn 'Umar ibn al-Khattab, then Abdullah ibn 'Amr ibn al-'As, and then Abdullah ibn 'Abbas. The eldest among them in age, status, jurisprudence, and knowledge is Abdullah ibn Mas'ud. For this reason, they agreed that when they simply say "Abdullah," they mean Ibn Mas'ud. However, this rule should not be strictly followed in hadith books that are the foundations of the Sunnah and narrate hadiths with their chains of transmission back to the Companions. In such books, the rule is inconsistent and does not hold true; rather, there is no fixed system. Instead, Abdullah is distinguished from these four by looking at the narrator who reported from him. If the narrator—such as 'Alqamah, Yazid ibn al-Aswad, or other Kufans—reported from the unqualified Abdullah in a narration, it is Abdullah ibn Mas'ud. If the narrator—such as Nafi', Salim, or others—reported from the unqualified Abdullah in another chain or hadith, it is Abdullah ibn 'Umar, because Nafi' was his slave and Salim was his son.
If the narrator from Abdullah is someone other than these, such as 'Ata ibn Abi Rabah, the Makkian, or others, then it is Abdullah ibn 'Abbas. Thus, Abdullah is identified through the chains of transmission by looking at the narrator who reported from him. However, 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 from the Prophet (peace and blessings be upon him): . This is an indication that a person is close to Paradise and close to the Fire. He is close to Paradise through his righteous deeds and close to the Fire through his evil deeds. Some scholars interpreted this closeness by considering that whether the deed is righteous or evil, it is a quality inherent in the person himself. Therefore, it is correct that this cause, which is the righteous deed or its opposite, is closer to him than the straps of his sandals. The straps of the sandal, which is the thong of the sandal, is not hidden from you all; this is how some commentators interpreted it. However, it seems to me that we do not need 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 part of the Sunnah to encourage all people to pay attention to the recommended practices (sunnahs) as well, not just the obligatory ones, according to the view of that Bedouin. This is because it is not possible to judge that every person, if they make a statement, will fulfill it, and if they make a covenant, will also fulfill it. They may fail to do so, so they must have some reserve to make up for what is missing from the obligatory acts. The Messenger (peace and blessings be upon him) pointed to this reality, which our youth today, in particular, must be aware of and prepare for when he said: . And in the hadith of Abu Hurayrah: , . The obligatory act may be deficient in quantity or quality, and the deficiency is made up by this voluntary act, which is from the precautionary acts of worship.
Therefore, it is not good for us to be hasty in leaving or departing after our imam has said the closing salam of the prayer. Rather, we must recite a lot or a little of the remembrances and regular supplications for which specific virtues have been mentioned. Among these is what I was about to cite for you as an interpretation of some other hadiths with a hadith from the Book, where he (peace and blessings be upon him) said: . What is the meaning of the hadith? It means: He will enter Paradise; there is nothing preventing him from entering Paradise except that he is still 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.