Abu Hurairah reported,
My father and Abu Kamil narrated to us, saying, Ibrahim bin Saad related to us from Ibn Shihab, who said, Ata bin Yazid narrated to us from Abu Hurairah with similar meaning.The people asked the Messenger of Allah ﷺ, "Messenger of Allah, will we see our Lord 
on the Day of Resurrection?"The Messenger of Allah ﷺ replied, "Do you have any difficulty seeing the moon on the night of a full moon?"They said, "No, Messenger of Allah."He asked, "Do you have any difficulty seeing the sun when there are no clouds before it?"They said, "No."He said, "You will see Him in the same way. Allah will gather the people on the Day of Resurrection, and it will be announced, 'Whoever used to worship something, let him follow it.' So those who worshipped the sun will follow the sun, those who worshipped the moon will follow the moon, and those who worshipped false gods will follow them. Then this nation will remain, including its intercessors," or "its hypocrites" (Abu Kamil said, Ibrahim was uncertain which)."Then Allah will come to them in a form other than the form they recognize, and He will say, 'I am your Lord.' They will respond, 'We seek refuge in Allah from you. This is our place until our Lord comes to us. When our Lord comes, we will recognize Him.' Then Allah will come to them in the form they recognize, and He will say, 'I am your Lord.' They will say, 'You are our Lord,' and they will follow Him.The bridge will be set across the middle of Hell, and I and my nation will be the first to cross it. On that day no one will speak except the messengers, and the supplication of the messengers on that day will be, 'O Allah, grant safety, grant safety.' In Hell there are hooks like the thorns of the saadan plant. Have you seen the saadan?"They said, "Yes, Messenger of Allah."He said, "They are like the thorns of the saadan, except that none knows the magnitude of their size except Allah Most High. They will snatch people according to their deeds. Some will be destroyed by their deeds," or he said, "bound by their deeds, or cut to pieces, while others will be requited" (Abu Kamil said in his version, Ibrahim was uncertain), "and some will be cut to pieces or requited, then saved.When Allah has finished judging between His servants and wishes to bring out by His mercy those who said 'There is no god but Allah' from among the people of the Fire, He will command the angels to bring out from the Fire whoever did not associate anything with Allah, from among those whom Allah wishes to show mercy, of those who say 'There is no god but Allah.' The angels will recognize them in the Fire by the marks of prostration. The Fire consumes the son of Adam except for the marks of prostration, for Allah has forbidden the Fire to consume the marks of prostration.They will be brought out of the Fire scorched, and the water of life will be poured upon them, and they will sprout as a seed sprouts" (Abu Kamil also said, "the seed") "in the silt left by a flood.There will remain a man with his face turned toward the Fire, and he will be the last of the people of Paradise to enter it. He will say, 'My Lord, turn my face away from the Fire, for its stench has poisoned me and its flames have scorched me.' He will call upon Allah for as long as Allah wills.Then Allah will say, 'If I do that for you, might you ask for something else?'He will say, 'No, by Your might, I will not ask for anything else.' He will give his Lord whatever covenants and pledges He wills.So Allah will turn his face away from the Fire. When he faces Paradise and sees it, he will remain silent for as long as Allah wills, then he will say, 'My Lord, bring me close to the gate of Paradise.'Allah will say to him, 'Did you not give your covenants and pledges that you would not ask Me for anything other than what I had given you? Woe to you, son of Adam, how treacherous you are!'He will say, 'My Lord,' and continue to call upon Allah, until He says to him, 'If I grant you that, might you ask for something else?'He will say, 'No, by Your might, I will not ask for anything else.' He will give his Lord whatever covenants and pledges He wills.So He will bring him to the gate of Paradise. When he stands at the gate of Paradise, Paradise will be opened wide for him, and he will see the splendor and joy within it. He will remain silent for as long as Allah wills, then he will say, 'My Lord, admit me to Paradise.'Allah will say to him, 'Did you not give your covenants and pledges that you would not ask Me for anything other than what I had given you? Woe to you, son of Adam, how treacherous you are!'He will say, 'My Lord, do not let me be the most wretched of Your creation.' He will continue to call upon Allah until Allah laughs at him. When Allah laughs at him, He will say, 'Enter Paradise.'When he enters it, Allah will say to him, 'Wish for whatever you want.' So he will ask his Lord and make wishes, until Allah reminds him, saying, 'Wish for such and such,' until his wishes are exhausted. Then Allah will say to him, 'You shall have all that, and the like of it along with it.'"Ata bin Yazid said, Abu Saeed Khudri was with Abu Hurairah and did not contradict anything in his narration, until Abu Hurairah related that Allah said to that man, "and the like of it along with it."Abu Saeed said, "And ten times the like of it along with it, Abu Hurairah."Abu Hurairah said, "I only memorized His saying, 'You shall have that, and the like of it along with it.'"Abu Saeed said, "I bear witness that I memorized from the Messenger of Allah ﷺ His saying about that man, 'You shall have ten times the like of it.'"Abu Hurairah said, "And that man is the last of the people of Paradise to enter it."
Ahmad 7927
Sahihحدثنا سليمان بن داود الهاشمي أخبرنا إبراهيم بن سعد حدثنا ابن شهاب عن عطاء بن يزيد
عن أبي هريرة قال
أبي وأبو كامل قال حدثنا إبراهيم بن سعد عن ابن شهاب حدثنا عطاء بن يزيد عن أبي هريرة المعنى أن الناس قالوا لرسول الله ﷺ يا رسول الله هل نرى ربنا عز وجل يوم القيامة فقال رسول الله ﷺ هل تضارون في القمر ليلة البدر قالوا لا يا رسول الله قال فهل تضارون في الشمس ليس دونها سحاب قالوا لا قال فإنكم ترونه كذلك يجمع الله الناس يوم القيامة فيقال من كان يعبد شيئا فليتبعه فيتبع من يعبد الشمس الشمس ويتبع من يعبد القمر القمر ويتبع من يعبد الطواغيت الطواغيت وتبقى هذه الأمة فيها شافعوها أو منافقوها قال أبو كامل شك إبراهيم فيأتيهم الله عز وجل في صورة غير صورته التي يعرفون فيقول أنا ربكم فيقولون نعوذ بالله منك هذا مكاننا حتى يأتينا ربنا فإذا جاء ربنا عرفناه فيأتيهم الله عز وجل في صورته التي يعرفون فيقول أنا ربكم فيقولون أنت ربنا فيتبعونه ويضرب الصراط بين ظهري جهنم فأكون أنا وأمتي أول من يجوز ولا يتكلم يومئذ إلا الرسل ودعوى الرسل يومئذ اللهم سلم سلم وفي جهنم كلاليب مثل شوك السعدان هل رأيتم السعدان قالوا نعم يا رسول الله قال فإنها مثل شوك السعدان غير أنه لا يعلم قدر عظمها إلا الله تعالى تخطف الناس بأعمالهم فمنهم الموبق بعمله أو قال الموثق بعمله أو المخردل ومنهم المجازى قال أبو كامل في حديثه شك إبراهيم ومنهم المخردل أو المجازى ثم يتجلى حتى إذا فرغ الله عز وجل من القضاء بين العباد وأراد أن يخرج برحمته من يقول لا إله إلا الله من أهل النار أمر الملائكة أن يخرجوا من النار من كان لا يشرك بالله شيئا ممن أراد الله أن يرحمه ممن يقول لا إله إلا الله فيعرفونهم في النار يعرفونهم بأثر السجود تأكل النار ابن آدم إلا أثر السجود وحرم الله عز وجل على النار أن تأكل أثر السجود فيخرجون من النار قد امتحشوا فيصب عليهم ماء الحياة فينبتون كما تنبت الحبة وقال أبو كامل الحبة أيضا في حميل السيل ويبقى رجل مقبل بوجهه على النار وهو آخر أهل الجنة دخولا فيقول أي رب اصرف وجهي عن النار فإنه قد قشبني ريحها وأحرقني دخانها فيدعو الله ما شاء أن يدعوه ثم يقول الله عز وجل هل عسيت إن فعل ذلك بك أن تسأل غيره فيقول لا وعزتك لا أسأل غيره ويعطي ربه عز وجل من عهود ومواثيق ما شاء فيصرف الله عز وجل وجهه عن النار فإذا أقبل على الجنة ورآها سكت ما شاء الله أن يسكت ثم يقول أي رب قربني إلى باب الجنة فيقول الله عز وجل له ألست قد أعطيت عهودك ومواثيقك أن لا تسألني غير ما أعطيتك ويلك يا ابن آدم ما أغدرك فيقول أي رب فيدعو الله حتى يقول له فهل عسيت إن أعطيت ذلك أن تسأل غيره فيقول لا وعزتك لا أسأل غيره فيعطي ربه عز وجل ما شاء من عهود ومواثيق فيقدمه إلى باب الجنة فإذا قام على باب الجنة انفهقت له الجنة فرأى ما فيها من الحبرة والسرور فيسكت ما شاء الله أن يسكت ثم يقول أي رب أدخلني الجنة فيقول الله عز وجل له أليس قد أعطيت عهودك ومواثيقك أن لا تسألني غير ما أعطيتك ويلك يا ابن آدم ما أغدرك فيقول أي رب لا أكون أشقى خلقك فلا يزال يدعو الله حتى يضحك الله منه فإذا ضحك الله عز وجل منه قال ادخل الجنة فإذا دخلها قال الله عز وجل له تمنه فيسأل ربه عز وجل ويتمنى حتى إن الله عز وجل ليذكره يقول من كذا وكذا حتى إذا انقطعت به الأماني قال الله عز وجل له لك ذلك ومثله معه قال عطاء بن يزيد وأبو سعيد الخدري مع أبي هريرة لا يرد عليه من حديثه شيئا حتى إذا حدث أبو هريرة أن الله عز وجل قال لذلك الرجل ومثله معه قال أبو سعيد وعشرة أمثاله معه يا أبا هريرة قال أبو هريرة ما حفظت إلا قوله ذلك لك ومثله معه قال أبو سعيد أشهد أني حفظت من رسول الله ﷺ قوله في ذلك الرجل لك عشرة أمثاله قال أبو هريرة وذلك الرجل آخر أهل الجنة دخولا
Its chain of transmission is sahih. Ahmad narrated it from two teachers, namely Sulayman bin Dawud Hashimi and Abu Kamil Muzaffar bin Mudrik Khurasani, both of them from Ibrahim bin Saad. It appears in Jami al-Masanid 7:299-301, but the entire chain of Abu Kamil has dropped out of it there, which is certainly an oversight by the copyist. The hadith has already appeared as no. 7703 from Abdul-Razzaq, from Maamar, from Zuhri, from Ata bin Yazid, from Abu Hurairah, in full, in similar wording, and we cited its sources and explained it there. We noted there that Bukhari narrated it in 13:357-358, and Muslim in 1:64-65, both of them by way of Ibrahim bin Saad. We pointed to this route there, and this narration, from the transmission of Ibrahim bin Saad, is found in Sahih Bukhari 9:128-129 [from the Sultaniyyah edition, based on the Yuniniyyah], and in Sahih Muslim 1:112-114 [the Astanah edition], both of which are precise and reliable. So we have done our best in verifying the text of the hadith here based on these two narrations and on Qastallani's commentary on Bukhari, 10:324-326.The word "tudarun" (تضارون) with the ra doubled is the reading in the Sahihayn, and we likewise fixed it that way in the previous narration. Qastallani said here, "In one copy it appears with the ra unshaddaded." As for "fa-yatbau" (فيتبع), occurring three times, we fixed it throughout the previous occurrence with a sakin ta, from the triliteral form, and we noted the disagreement in how it is voweled. Likewise it was fixed as triliteral in this place in Bukhari. But here we have fixed it throughout with a fatha on the doubled ta and a kasra on the ba, from the quadriliteral form, following the narration of Muslim, and Qastallani indicated that this is also permissible in this place. His words, "So whoever used to worship the sun follows the sun, and whoever used to worship the moon follows the moon, and whoever used to worship the false gods follows the false gods."In the two copies of the Sahihayn, it reads "man kana yabudu" with the addition of "kana" in the three instances, and this addition is likewise established in K, and it is not mentioned in Kh, M, or Jami al-Masanid, which agrees with a copy in the margin of Sahih Muslim.His words, "shafiuha aw munafiquha" (its intercessors or its hypocrites), this is what is established, also on the basis of uncertainty, in Bukhari's narration, along with the explicit statement that the uncertainty comes from Ibrahim bin Saad, as it is here. As for Muslim's narration, it does not contain the word "shafiuha," just like the previous narration from the hadith of Abdul-Razzaq from Maamar. Ibn Hajar said in Fath al-Bari 11:390 regarding that passage, "His words, 'fiha munafiquha,' this is what most have, and in the narration of Ibrahim bin Saad," meaning Bukhari's narration in this place, "'fiha shafiuha aw munafiquha,' Ibrahim was uncertain, and the first is the relied-upon reading," meaning "munafiquha" without mention of "shafiuha," as is clear.But Qastallani understood Ibn Hajar's statement in a way other than its intended meaning, or presented it in a manner from which the opposite of his intent could be understood. For in his commentary on this narration of Ibrahim bin Saad, he quoted Ibn Hajar's preference from that passage without mentioning what came before it there, saying after mentioning Ibrahim's uncertainty, "Ibn Hajar said, 'and the first is the relied-upon reading.'" As a result, the apparent meaning of Ibn Hajar's words, as presented by Qastallani, is that he preferred the word "shafiuha," the opposite of what Ibn Hajar intended and what his statement in its proper place indicates.His words, "awwalu man yujawwizuhu" (the first to allow him passage), this is what is established in K, M, and Jami al-Masanid, while in Kh it is "yajuzu" without the pronoun. In Muslim's narration it is "yajizuhu," like the previous narration, no. 7703, and in Bukhari's narration it is "yajizuha," which Qastallani explained as meaning he allows his nation passage across the Sirat and crosses it. In some copies of Bukhari it is "yaji."His words, "la yulamu qadru azamiha" (its greatness cannot be known), in the narration of the two Shaykhs it is "ma qadru azamiha" with the addition of "ma."His words, "fa-minhum al-mawthaqu bi-amalihi" (among them is the one bound by his deeds), this is the correct reading, agreeing with the previous narration. In Muslim's narration it is "fa-minhum al-mumin yabqa bi-amalihi," which in my view is a scribal error and a mistake. The copies of Bukhari differ on this point, some agreeing with what is established here in the Musnad.His words, "lam yatajalla" (did not become manifest), this is what is established in Kh and in a copy in the margin of M, and likewise it is in Bukhari's narration. Qastallani, confirming it, said, "with a ya, then a ta, then a jim, then a doubled lam, all with fatha, thus it is in the Furu just as in its source, corrected accordingly," meaning the Furu of the Yuniniyyah and its source. In K, M, and Jami al-Masanid it is "Bayhaqi," which agrees with the previous narration and Muslim's narration.His words, "imtahashu" (they were scorched), we have fixed it here in the passive voice, following the vowelling of Bukhari's narration, and Qastallani likewise fixed it in writing, though the active voice is also permissible in it, as we explained earlier regarding the previous narration.His words, "al-hinnah" (with a kasra on the ha), this is the sole narration, as we explained earlier. But his statement, "Abu Kamil also said, 'al-jinnah,'" indicates that he narrated it both with a kasra and a fatha on the ha. I have not found a narration with the fatha in any place other than this one.His words, "wa huwa akhiru ahl al-jannati dukhulan" (and he is the last of the people of Paradise to enter), in the narration of the two Shaykhs it is "wa huwa akhiru ahl al-jannati dukhulan al-jannah."His words, "dakhalaha" (he entered it), in the narration of the two Shaykhs it is "zakaaha," which agrees with the previous narration.His words, "qarribni ila babi al-jannah" (bring me near to the gate of Paradise), in the narration of the two Shaykhs it is "qaddimni" (bring me forward). There are further differences in some wording between this narration and the narration of the two Shaykhs, but they have no bearing on the meaning, so we saw no need to prolong the discussion by mentioning them.