How to reconcile the hadith of Ibn Mas'ud in which the Prophet (peace and blessings be upon him) said

The questioner : He says:The questioner : Your Eminence, there is an apparent difficulty in two hadiths: the hadith of Ibn Mas'ud (may Allah be pleased with him) in which the Prophet (peace and blessings be upon him) said, in a long hadith, at the end of which: to the end of the hadith, and the hadith of Abu Hurayrah which contains: So we said we would reconcile the two hadiths to remove the difficulty, and we said: "One of you will do the deeds of the people of Paradise in what appears to people until there is nothing between him and it but a cubit, when the decree overtakes him, and he will do the deeds of the people of the Fire and enter it." Does this mean that everyone who does a good deed, and it is pure for Allah, enters Paradise? Because we said "in what appears to people" and "the decree overtakes him." Does this mean: if he does the deed for Allah, he enters Paradise by his deed? Even though the Prophet (peace and blessings be upon him) said: I hope you will clarify and explain to me how this difficulty was resolved?

The Shaykh : Before we resolve this specific difficulty, it is obligatory for us to know that there is no contradiction in the Book of Allah, and there is no contradiction in the Sunnah that is authentic from the Messenger (peace and blessings be upon him), and there is no contradiction between the Book and the Sunnah. These are three matters: the first matter is that there is no contradiction in the Qur'an; the second matter is that there is no contradiction in the authentic Sunnah; the third matter is that there is no contradiction between the Qur'an and the authentic Sunnah. This is impossible. If you see what suggests a contradiction, it is either due to a deficiency in your knowledge, or a shortcoming in your understanding, or bad intention, where you do not want the truth but want to gather the ambiguous texts to cast doubt on yourself and on the servants of Allah. The majority of those with this intention will not have Allah open up for them. This is a rule that must always be on your mind. If you are unable to resolve it, say: "Allah knows best." As for the hadiths you mentioned, we say: The hadith of Ibn Mas'ud: meaning: between him and Paradise. The intention is not that his deed brought him to this place until only a cubit remained, because if his deed was truly the deed of the people of Paradise from the beginning, Allah the Exalted would not have abandoned him. For Allah is more generous than His servant. A servant who is turning toward Allah, with only a cubit between him and Paradise, would Allah turn him away? This is impossible. But the meaning is: he does the deeds of the people of Paradise in what appears to people, until when little remains of his lifespan, his heart deviates, may Allah protect us from that. We ask Allah for safety. This is the meaning of the hadith of Ibn Mas'ud. So, is there nothing between him and Paradise but a cubit in terms of deed or in terms of his lifespan? In terms of his lifespan. Otherwise, he did not do the deed of the people of Paradise from the start. We seek refuge in Allah from that. We ask Allah not to let our hearts deviate, where a person is working but has a hidden evil in his heart that leads him to ruin, so that when only a cubit remains and he dies, he is destroyed. As for his saying: Yes, the deed is one of the causes. Allah the Exalted made it a cause for entering Paradise if it is a good deed, and a cause for entering the Fire if it is a bad deed. Just as marriage is a cause for what? For children. So the good deed is made by Allah a cause for entering Paradise, not a reward. If Allah wanted to reward the person with his deed, he would go bankrupt. And how? Your good deed now, you are indebted to Allah for it. Your good deed, you are indebted to Allah for it. How? Who guided you to the good deed? Allah. So He has a right over you. For this reason it was said: "If my gratitude is a blessing from Allah, it is a blessing upon me, and for it, gratitude is obligatory in its like. So how can gratitude be reached except by His grace, even if the days lengthen and life continues."
'Abd al-Rahman says the time is up.