Abu Dharr stood up and said, "Sons of Ghifar, speak the truth and do not differ among yourselves, for the Truthful and Trustworthy one told me that people will be gathered on the Day of Resurrection in three groups. One group riding, well-fed, and well-clothed. Another group walking and running. And a third group whom the angels will drag on their faces and herd toward the Fire."A man among them said, "We understand the first two groups, but what about those who walk and run?"He replied, "Allah will send a calamity upon the riding animals until none remain, to the point that a man will offer his prized orchard in exchange for an aged she-camel with a worn saddle, and still he will not be able to obtain it."
قام أبو ذر، فقال: يا بني غفار، قولوا ولا تختلفوا، فإن الصادق المصدوق حدثني: أن الناس يحشرون على ثلاثة أفواج: فوج راكبين طاعمين كاسين، وفوج يمشون ويسعون، وفوج تسحبهم الملائكة على وجوههم، وتحشرهم إلى النار فقال قائل منهم: هذان قد عرفناهما، فما بال الذين يمشون ويسعون؟ قال: يلقي الله الآفة على الظهر حتى لا يبقى ظهر، حتى إن الرجل ليكون له الحديقة المعجبة، فيعطيها بالشارف ذات القتب، فلا يقدر عليها.
Nasai (2086), Ahmad (21456), Bazzar in his Musnad (3891), and Hakim (4/564) all narrated it via the route of Walid bin Jami Qurashi, who said, "Abu Tufayl Amir bin Wathila narrated to us, from Huzaifa bin Usayd," and he mentioned it. Its chain is hasan because of Walid bin Jami Qurashi, for he is one whose hadith is graded hasan, and he belongs to the younger generation of the Tabiin, and his meeting with Abu Tufayl Amir bin Wathila is possible, since Abu Tufayl was the last of the companions to die. For this reason Muslim included in his Sahih a narration from Walid bin Jami Qurashi, from Abu Tufayl Amir bin Wathila, treating it as a connected chain and relying on it.A note of caution, Hafiz bin Kathir mentioned this hadith in his tafsir, transmitting it from the Musnad of Imam Ahmad with its chain, but in his version there appears between Walid bin Jami Qurashi and Abu Tufayl Amir bin Wathila an addition, "from his father," which is not found in the aforementioned sources of the narration, and likewise Ibn Hajar did not mention it in Ithaf Mahra.