Bukhari

Hadith Commentary:
The purpose of bringing this hadith here is that it mentions the coming of Allah.
The Mu'tazilah, Jahmiyyah, and the theologians (mutakallimun) have denied the coming of Allah, and for such verses and hadiths in which the coming of Allah is mentioned, they have made far-fetched interpretations.
Allah, exalted is He, comes as befits His majesty.
He has power over all things, but we cannot liken His movement to the movement of any created being, nor can we know its reality.
He is above the Throne ('Arsh), and from there He descends to the lowest heaven, the manner of which is unknown to us.
Similarly, in this hadith, the laughter of Allah is also mentioned.
His laughter is also true, and to interpret it away is incorrect.
This was the creed of the righteous predecessors (salaf salihin): that it is obligatory to have faith in His attributes and qualities just as they are mentioned in the Qur'an and hadith, without questioning or objecting.
We believe in Allah as He is, with His names and attributes. The verbal difference between the two Companions is according to their respective hearing.
The meaning of both is the same: that Allah, exalted is He, will grant those in Paradise countless bounties—this is true.
("And therein is whatever souls desire and [what] delights the eyes." [Az-Zukhruf: 71])

Hadith Commentary:
➊
In this narration, the verbal difference between the two eminent Companions (radi Allahu anhum) is according to their respective hearings. The Messenger of Allah (sallallahu alayhi wa sallam) must have narrated this hadith multiple times, and each Companion reported it according to what he heard. Agreement can be understood in this way: first, Allah Almighty informed of a similitude, as is in the narration of Sayyiduna Abu Hurayrah (radi Allahu anhu), then, as a favor and grace, He increased it tenfold, as is in the narration reported by Abu Sa‘id al-Khudri (radi Allahu anhu), which Abu Hurayrah (radi Allahu anhu) did not hear from the Messenger of Allah (sallallahu alayhi wa sallam).
(Sahih Muslim, al-Iman, Hadith: 451(182))

➋
Imam al-Bukhari (rahimahullah) has established from these ahadith the vision of Allah for the people of faith. There is no doubt that the vision of Allah Almighty will be the greatest blessing of Paradise, surpassing all other blessings, and there will be such ecstasy and delight in this vision that as long as Allah Almighty honors the people of Paradise with His vision, they will not look towards any other blessing, but will gaze fixedly at Allah Almighty alone. Thus, it is narrated from Suhayb (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When the people of Paradise enter Paradise, Allah Almighty will announce:
‘I will grant you something even greater than these blessings.’
The people of Paradise will say:
‘O Allah! Have You not brightened our faces? Have You not saved us from Hell and admitted us into Paradise? That is, what deficiency remains now?’
Thereupon, Allah Almighty will remove His veil and honor them with His vision.
Whatever the people of Paradise will have received, looking towards Allah Almighty will be more beloved to them than all those things.”
(Sahih Muslim, al-Iman, Hadith: 449(181))

➌
The Jahmiyyah and Mu‘tazilah have interpreted the verses and ahadith regarding the vision of Allah. According to these rationalists, one would have to assign a specific direction to Allah Almighty at the time of the vision, whereas the Essence of Allah is free from directions and boundaries.
We say to them: Who has obligated you to conform the attributes of Allah to your intellect? This is not within your capacity.
There is no room for cunning intellect in this matter, so undue interference should not be made.
The correct and sound path is to accept exactly what Allah Almighty and His Messenger (sallallahu alayhi wa sallam) have stated.
Interference of human intellect in the attributes of Allah will yield nothing but misguidance.
On the Day of Resurrection, Allah Almighty will surely honor the people of faith with this greatest blessing.

➍
When Allah Almighty spoke to Sayyiduna Musa (alayhis salam) in this world, there was such delight in that speech that Sayyiduna Musa (alayhis salam) tried to prolong those moments; in the vision of Allah, there will certainly be much greater delight than hearing, however, the sinful and wicked will be deprived of this blessing, as is explicitly stated in the Noble Qur’an.
In this hadith, the attribute of Allah “ityan”—that is, Allah Almighty coming on the Day of Resurrection to judge between His servants—is also established.
There is consensus of the pious predecessors (salaf salih) on affirming this attribute as well, but the people of innovation have made far-fetched interpretations of this attribute.
We should affirm these attributes without distortion (tahrif) or denial (ta‘til), and without asking how (bi-la kayf) or likening (tamthil).
We should not liken His movement to the movement of the creation, but rather accept that it is a real coming, befitting His majesty.
Similarly, in this hadith, the attribute of Allah “dahik” (laughter) is also established.
The laughter of Allah Almighty is true, and interpreting it is incorrect; thus, the mu‘attilah have interpreted it as “granting reward,” but such interpretations are contrary to the apparent texts, so what is meant is the real laughter of Allah Almighty, which befits His Divine Essence.
The position of the pious predecessors is that such attributes should be accepted as they appear, without questioning or interpreting them.
And Allah is the One whose help is sought.