Abu Saeed Khudri reported,
The Messenger of Allah ﷺ said, "Paradise and the Fire disputed with each other. The Fire said, 'I have been favored with the arrogant and the tyrants.'" He then mentioned the rest of the hadith up to his words, "Each of you shall have its fill from Me," without mentioning the addition that follows.In another narration with the addition, "Each of you shall have its fill. As for the Fire, its inhabitants will be cast into it and it will say, 'Are there any more?' Its inhabitants will continue to be cast into it and it will say, 'Are there any more?' until Allah 
comes to it and places His foot upon it. Then it will shrink and say, 'Enough, enough!' As for Paradise, what Allah wills will remain of it, and Allah will create for it creatures from whomever He wills."
Azami 362
Sahihعن أبي سعيد الخدري قال
قال رسول الله ﷺ: احتجت الجنة والنار، فقالت النار: أوثرت بالمتكبرين والمتجبرين فذكر الحديث إلى قوله: ولكلكما علي ملؤها، ولم يذكر ما بعده من الزيادة. وفي رواية من الزيادة: ولكل واحدة منكما ملؤها، فأما النار فتلقى فيها أهلها فتقول: هل من مزيد؟ ويلقى فيها أهلها فتقول: هل من مزيد؟ حتى يأتيها تبارك وتعالى فيضع قدمه عليها، فتزوي وتقول: قدني قدني. وأما الجنة فيبقى منها ما شاء الله أن يبقى فينشئ الله لها خلقا ممن يشاء.
Muslim narrated it in the chapter on the description of Paradise and Hellfire (2847), from Uthman bin Abu Shayba, who said, Jareer narrated to us, from Amash, from Abu Salih, from Abu Saeed Khudri, and he related the hadith, though Muslim did not give its wording in full, but rather referred to the wording of Abu Hurairah up to his statement, "and for each of you is a portion the equal of it with Me," without mentioning the addition that comes after that.The second version is found in Imam Ahmad (11099) and Abu Yaala (1313), both by the route of Hammad bin Salama, from Ata bin Saaib, from Ubaydullah bin Abdullah bin Utba, from Abu Saeed, and he related the hadith in full. Ibn Khuzayma graded it sahih and included it in Kitab Tawhid (148, 161), as did Ibn Hibban in his Sahih (7454) and Ibn Abu Asim in Sunnah (528), all of them through routes from Hammad bin Salama.This is a sahih isnad. Ata bin Saaib is trustworthy, the leading scholars affirmed his reliability, except that he became confused in his later years, but Hammad bin Salama heard from him before this confusion set in, as Ibn Main, Abu Dawud, and others explicitly stated. Tahawi counted four people among those who heard from him before his confusion, namely, Shuba, Sufyan Thawri, Hammad bin Salama, and Hammad bin Zayd.However, Abdull-Haq Ishbili said in Al-Ahkam, "Hammad bin Salama heard from him after his confusion, as Aqeeli stated in Duafa." The scholar Abu Abdullah Muhammad bin Abu Bakr Mawwaq responded to Abdul-Haqq's remark, saying, "We know of no one who said this except Aqeeli. Those who claimed that Ata came to Basra in his final years are mistaken, for he actually came to them twice, so whoever heard from him during the first visit, his hadith from him is sound."See further, Kawakib Nayyirat (pp. 319–326).