"From 'Abdullah that the Messenger of Allah (peace and blessings be upon him) said

The Shaykh : As for the one after it, it is a hasan hadith, and it is his saying: And from 'Abdullah, from the Prophet (peace and blessings be upon him), he said: Al-Bukhari and others narrated it.
'Abdullah here is 'Abdullah ibn Mas'ud, and this is generally a rule: when 'Abdullah is used alone in later hadith books, the one meant 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 that reason, they agreed that when they use 'Abdullah alone, they mean Ibn Mas'ud. But this rule should not be strictly followed in hadith books that are the foundations of the Sunnah and that narrate hadiths with their chains back to the Companions. In those, the rule is inconsistent and does not hold; there is no system. Rather, 'Abdullah is distinguished from these four by looking at the narrator from one of them. If the narrator from 'Abdullah, used alone in the narration, is, for example, 'Uqbah or Yazid ibn al-Aswad or others of the Kufans, then it is 'Abdullah ibn Mas'ud. And if the narrator from 'Abdullah, used alone in another chain or hadith, is, for example, Nafi' or Salim, then it is '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, the Makkian, or others, then it is 'Abdullah ibn 'Abbas. And so 'Abdullah is identified in chains by looking at the narrator from him. But when hadith scholars abbreviate 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 to us this hadith from the Prophet (peace and blessings be upon him), he 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 present in the person's self. 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 perhaps not hidden from you all; the intended meaning is 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.
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) indicated in this hadith which we are now in the process of commenting on.
And close to it is a hadith that may benefit many or few of those present here, whose state is usually, after they leave or after the imam's taslim from the obligatory prayer, to 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 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 or subtract from them." He said: So many people are content with such economy and restriction in worship of Allah (Mighty and Majestic), with 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. Then he should be careful 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 not ruled at the end that he did not perform the obligations that Allah made obligatory upon him, if he had fallen short in some of their pillars and obligations.
Therefore, it is from the Sunnah to exhort all people to care for the sunnahs as well, not just the obligations, in the manner of that Bedouin, because it is not possible to rule on all people that if they make a statement they fulfill it, and if they make a pledge they also fulfill it. They may fall short, so they must have some reserve to fill the place of what is missing from the obligations. And the Messenger (peace and blessings be upon him) indicated 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 obligation may be deficient in quantity or quality, so 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's taslim from the prayer. Rather, we must come with much or little of the dhikr and recitations that have special virtues mentioned in them. Among that is what I was in the process of citing for you as an interpretation from some other hadiths, by a 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 preventing him from entering Paradise except his remaining alive. If 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 exhortation to righteous deeds, by which a person enters Paradise, and the prohibition of evil deeds, by which their owner enters the Fire, may Allah protect us.
The hadith after it is a hasan hadith from Sa'd ibn Abi Waqqas. Yes.

The questioner : ... .

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