I was holding the hand of Ibn Umar when a man approached him and asked, "How did you hear the Messenger of Allah ﷺ describe the private conversation on the Day of Resurrection?"Ibn Umar replied, "I heard the Messenger of Allah ﷺ say, 'Allah will bring the believer near, place His shelter over him, and screen him from the people. He will make him acknowledge his sins, saying to him, "Do you remember such and such a sin? Do you remember such and such a sin? Do you remember such and such a sin?" until, when He has made him acknowledge his sins and the believer thinks within himself that he is doomed, Allah will say, "I concealed them for you in the world, and today I forgive them for you." Then he will be given the record of his good deeds. As for the disbelievers and hypocrites, the witnesses will declare, "These are the ones who lied against their Lord. Indeed, the curse of Allah is upon the wrongdoers" [Hud 11:18].'"
حدثنا بهز وعفان قالا حدثنا همام حدثنا قتادة قال عفان
كنت آخذا بيد ابن عمر إذ عرض له رجل فقال كيف سمعت رسول الله ﷺ يقول في النجوى يوم القيامة فقال سمعت رسول الله ﷺ يقول إن الله عز وجل يدني المؤمن فيضع عليه كنفه ويستره من الناس ويقرره بذنوبه ويقول له أتعرف ذنب كذا أتعرف ذنب كذا أتعرف ذنب كذا حتى إذا قرره بذنوبه ورأى في نفسه أنه قد هلك قال فإني قد سترتها عليك في الدنيا وإني أغفرها لك اليوم ثم يعطى كتاب حسناته وأما الكفار والمنافقون فيقول الأشهاد {هؤلاء الذين كذبوا على ربهم ألا لعنة الله على الظالمين}
Its isnad is sahih. Safwan bin Mihraz, with a damma on the meem, a saakin unpointed haa, and a kasra on the raa, the Mazini, was a trustworthy successor. Abu Hatim said, "Eminent." Ibn Saad said, "He possessed virtue and piety." Bukhari gave his biography in Al-Kabir, 2/2/306-307.Ibn Kathir quoted this hadith in his Tafsir, 4:253, from this very place, and said, "Bukhari and Muslim narrated it in the Sahihayn through Qatada." It appears in Bukhari, 5:70, 8:226-227, 10:406-407, 13:397-398, and in Muslim, 2:329. Qastallani, 4:406, attributed it to Nasai in Al-Tafsir and Al-Raqaiq, and to Ibn Majah in Al-Sunnah. Suyuti likewise attributed it, in Al-Durr Al-Manthur, 3:325, to Ibn Mubarak, Ibn Abu Shayba, Ibn Jareer, Ibn Munzir, Ibn Abu Hatim, Ibn Mardawayh, and Bayhaqi in Al-Asma wal-Sifat.Al-Ashhad is the plural of shahid, meaning one who is present, following the pattern of sahib and ashab.