The Meaning of the Deeds Mentioned in the Hadith That Entitle One to Paradise

Question:
It was reported from the Messenger of Allah (peace and blessings be upon him) that a Bedouin man came to him and said: “O Messenger of Allah, direct me to a deed that if I do it, I will enter Paradise.” He said: , the man said: “By Him in whose hand is my soul, I will not add to this or subtract from it.” When he turned away, the Prophet (peace and blessings be upon him) said: It is agreed upon by al-Bukhari and Muslim.
The question is: How do we reconcile the meaning of this hadith for one who performs these pillars but commits some sins in this world?

Answer:
This is one thing, and that is another. The Prophet (peace and blessings be upon him) informed him of the obligatory duties, and he said: “I will not add to what has been made obligatory upon me.” In the other wording, he taught him the principles of Islam, and he said: “I will not add or subtract.” The prohibitions were not mentioned to him; only the obligatory duties were mentioned, and he said: “I will not add to them, I will not innovate, I will not add anything.” The meaning is that even if he does not perform voluntary acts, he is on the right path. Even if he does not perform voluntary prayers along with the obligatory ones, does not pray at night, and does not pray the Duha prayer, that suffices for him, and he is among the people of Paradise if he dies upon Islam.
But one who performs voluntary acts, prays at night, performs the Tahajjud prayer at night, prays the regular voluntary prayers, and prays the Duha prayer increases his reward and becomes among the foremost and the brought near, above the righteous who are moderate. It is also necessary to abandon the prohibitions; because the prohibitions were not mentioned to him here, only the obligatory duties were mentioned, so abandoning the prohibitions is necessary.
Then the texts from the Book and the Sunnah are combined with one another; because the Messenger mentions a statement in one place to encourage something and prohibit something, then he mentions another statement regarding something else. So the texts are combined with one another; because they are all from Allah, as He said here what He said. Allah (Exalted and Majestic is He) said in the other verse: [Al Imran: 97]. Perhaps when He told him what was mentioned regarding zakah, prayer, and fasting, Hajj had not yet been made obligatory, so the obligation of Hajj came after that, so Hajj is necessary. And perhaps when He said that, jihad had not yet been made obligatory, so the obligation of jihad came after that, and so on. Enjoining good and forbidding evil came with other texts, so the texts that came after that are combined with these texts, and they do not contradict one another, nor does one deny the other.
So it is upon us to follow what was said in all the hadiths, just as the Qur'an explicitly states in all its verses. And Allah says, the Exalted: [Al Hashr: 7]. And so with the prohibitions: just as He mentioned the obligatory duties here, He mentioned the prohibitions in the Qur'an and said: [Al Isra: 32-33], and He said: [Al An'am: 152], [Al Baqarah: 286], and other such texts.
So just as it is obligatory upon us to take what was made obligatory in this hadith and other hadiths, so we take what was made obligatory in other verses and hadiths, and we take what was prohibited to us in verses....; because we are commanded to do all of this, commanded to accept what came from the Book of our Lord and the Sunnah of our Prophet, and not to deny part of it, nor to reject part of it, but to accept it all: [Al Imran: 103], and he (peace and blessings be upon him) said: It is agreed upon by al-Bukhari and Muslim.
So the principle, by the consensus of the scholars, is that it is upon the Muslims to accept what came in the Book and the Sunnah, and to take it all, and to combine some of it with some, and to affirm some of it with some, and not to deny some of it with some.