What is the authenticity of the hadiths mentioned in "Kanz al-Ummal" regarding the virtues of the five daily prayers and the divine covenant for those who maintain them, and is it permissible to act upon them?

There are two hadiths from 'Ubadah ibn al-Samit regarding the five daily prayers: one mentions that whoever observes them will enter Paradise, and whoever does not, God has no covenant with him; He may punish him if He wishes, or admit him to Paradise. The second states that whoever performs their ablution well, prays them at their appointed times, and completes their bowing and prostration with humility, has a covenant that he will be forgiven; and whoever does not do so, God has no covenant with him; He may forgive him if He wishes, or punish him. Both were authenticated by Al-Albani.

As for the hadith of Aisha which includes her refutation of the statement: "Whoever does not pray Witr has no prayer," by saying: "Whoever comes on the Day of Judgment having performed the five prayers, preserving their ablution, their appointed times, their bowing, and their prostration, without diminishing anything from them, will come having a covenant with God that He will not punish him. And whoever comes having diminished something from them, God has no covenant with him; He may show him mercy if He wishes, or punish him." This hadith is weak, and "the objectionable part is the statement: (Whoever does not pray Witr has no prayer). As for the rest of the hadith, it has corroborating evidence with similar meaning, as mentioned in the hadith of 'Ubadah."

It is also corroborated by the hadith of Hanzalah al-Katib: "Whoever observes the five prayers: their bowing, their prostration, their ablution, and their appointed times, and knows that they are truly from God, will enter Paradise." And the hadith of Abu al-Darda: "Five things, whoever comes with them, along with faith, will enter Paradise: whoever observes the five prayers – their ablution, their bowing, their prostration, and their appointed times, fasts Ramadan, performs Hajj to the House if he finds a way to do so, gives zakat willingly, and fulfills trusts."

As for the hadith of Aisha: "My servant has a covenant with Me, if he establishes the prayer at its appointed time: that I will not punish him, and that I will admit him to Paradise without reckoning," Al-Muttaqi al-Hindi attributed this to Al-Hakim in his Tarikh, but this book is lost. Al-Hakim's sole narration of it indicates its weakness and lack of authenticity, especially the phrase "and that I will admit him to Paradise without reckoning," for which there is no corroborating evidence.