Abu Hurairah reported,
The Prophet ﷺ said, "Four people will present their case before Allah, the Mighty and Majestic, on the Day of Resurrection. A deaf man who could not hear, a foolish man, a senile old man, and a man who died during an interval between prophets.The deaf man will say, 'My Lord, Islam came but I could not hear anything of it.'The foolish man will say, 'My Lord, Islam came while the children were pelting me with dung.'The senile old man will say, 'My Lord, Islam came but I could not comprehend anything.'And the one who died during an interval between prophets will say, 'My Lord, no messenger came to me.'Allah will then take their pledges that they will obey Him, and He will send word to them to enter the Fire. By the One in whose hand is Muhammad's soul, if they entered it, it would be cool and peaceful upon them."
Azami 12644
Hasanعن أبي هريرة
أن النبي ﷺ قال: أربعة يوم القيامة- يعني يدلون على الله عزوجل بحجة-: رجل أصم لا يسمع، ورجل أحمق، ورجل هرم، ورجل مات في فترة، فأما الأصم فيقول: رب، قد جاء الإسلام وما أسمع شيئا. وأما الأحمق فيقول: رب، لقد جاء الإسلام والصبيان يحذفوني بالبعر. وأما الهرم فيقول: رب، لقد جاء الإسلام وما أعقل شيئا. وأما الذي مات في الفترة، فيقول: رب، ما أتاني رسول، فيأخذ مواثيقهم ليطيعنه، فيرسل إليهم أن ادخلوا النار، قال: فوالذي نفس محمد بيده لو دخلوها لكانت عليهم بردا وسلاما.
Bayhaqi related it in Qada wal-Qadar (3/910-911) with his chain of transmission from Ali bin Abdullah, from Muaz, from his father, from Qatada, from Hasan, from Abu Rafi, from Abu Hurairah, and he related it.Imam Ahmad related it (16302) from Ali bin Abdullah with his chain of transmission, and at the end of it he said, "Whoever enters it, it will be coolness and safety for him, and whoever does not enter it will be dragged into it."Bayhaqi said, "This chain of transmission is sahih."I say, its chain of transmission is hasan on account of the discussion concerning Muaz, meaning Muaz bin Hisham Dastawai, though his narrations are hasan, and Bukhari and Muslim relied upon him as evidence.As for what has been related from Thawban, that the Prophet ﷺ said, "When the Day of Resurrection comes, the people of pre-Islamic ignorance will come carrying their idols on their backs, and their Lord will ask them 
, and they will say, 'Our Lord, You did not send a messenger to us, and no command from You reached us, and if You had sent a messenger to us we would have been the most obedient of Your servants.' Their Lord will say to them, 'What do you think, if I command you with something, will you obey Me?' They will say, 'Yes.' So He will command them to head toward Hell, and they will go into it. They will proceed until, when they draw near it, they find it raging and roaring, so they will return to their Lord and say, 'Our Lord, bring us out of it, or grant us refuge from it.' He will say to them, 'Did you not claim that if I commanded you with something, you would obey Me?' Then He will take their solemn pledges upon that, and He will say, 'Head toward it and enter it.' They will proceed until, when they see it, they will be terrified and turn back, and they will say, 'Our Lord, we are terrified of it, and we cannot enter it.' He will say, 'Enter it, humbled.'"The Prophet of Allah ﷺ said, "Had they entered it the first time, it would have been coolness and safety for them."Bazzar related it through two paths. The first (4169) from Ibrahim bin Saeed Jawhari, who said, Rayhan bin Saeed narrated to us, who said, Abbad bin Mansur narrated to us, from Ayub, from Abu Qilaba, from Abu Asma, from Thawban.The second (4170) from Yahya bin Muhammad Sakan, who said, Ishaq bin Idris narrated to us, who said, Abu Aban bin Yazid narrated to us, from Yahya bin Abu Kathir, from Abu Qilaba, in a similar wording.Abbad bin Mansur is daif, and as for Ishaq bin Idris, Nasai said, "His hadith is discarded." And Daraqutni said, "It is rejected."The original of the hadith of Thawban is in Sahih Muslim, in the chapter on Tribulations (2889), through several paths from Hammad, from Ayub, from Abu Qilaba, from Abu Asma, from Thawban, in shortened form, as mentioned in the chapter on Tribulations. The addition that Bazzar mentioned is rejected. That is why he said, "We do not preserve this hadith from Thawban except through this path that we have mentioned, and we do not know of anyone who related it from Ayub, from Abu Qilaba, from Abu Asma, from Thawban, except Abbad bin Mansur, nor from Abbad except Rayhan bin Saeed. And we do not know of anyone who narrated the hadith of Aban except Ishaq bin Idris, and it is unusual coming from Ayub and from Yahya bin Abu Kathir. As for the wording of this hadith from the Messenger of Allah ﷺ, it is not known except through this route."Haythami said in Majma (10/347), "Bazzar related it through two daif chains of transmission."As for Hakim, he said (4/449), "This is a hadith that is sahih according to the criteria of the two Shaykhs, though they did not include it with this wording. Muslim only included the hadith of Muaz bin Hisham, from Qatada, from Abu Qilaba, from Abu Asma Rahabi, from Thawban, in shortened form."This is not as he said, and it shows his laxity, for its chain of transmission contains Ishaq bin Idris, who is discarded, and the shortened hadith in Muslim does not contain this addition, which is rejected, as I have said.Other hadiths have come on this subject, and the discussion of them is elaborated in Iman.