I heard the Messenger of Allah ﷺ say from this pulpit, "What is the matter with Some men who claim that the kinship of the Messenger of Allah ﷺ does not benefit his relatives? Indeed, by Allah, my ties of kinship are joined in this world and in the Hereafter. People, I will go ahead of you to the Pool, and when you come to me, one man will say, 'Messenger of Allah, I am so-and-so, son of so-and-so,' and another will say, 'I am so-and-so, son of so-and-so.' I will say, 'As for the lineage, I recognize it, but you introduced innovations after me and turned back on your heels.'"
سمعت رسول الله ﷺ يقول على هذا المنبر: ما بال رجال يقولون: إن رحم رسول الله ﷺ لا تنفع قومه، بلى والله إن رحمي موصولة في الدنيا والآخرة، وإني أيها الناس فرط لكم على الحوض، فإذا جئتم قال رجل: يا رسول الله، أنا فلان بن فلان قال آخر: أنا فلان بن فلان. فأقول: أما النسب فقد عرفته، ولكنكم أحدثتم بعدي وارتددتم القهقرى.
Abu Yaala (1238) narrated it from Zuhayr, who said, our teacher was Abu Amir, from Zuhayr, from Abdullah bin Muhammad, from Abdul-Rahman bin Abu Saeed, from his father, and he related it.Zuhayr here is Ibn Harb, Abu Khaythama, while the second Zuhayr is Ibn Muhammad Tamimi, and both are among the men found in the collections of the whole community, though Zuhayr bin Muhammad is disputed, it being said that his narration from the people of Sham is not sound. His teacher here, Abdullah bin Muhammad, is from Madinah, and he is Ibn Aqeel bin Abu Talib Hashimi. The chain is hasan because of some discussion about his memory, but his hadith is nonetheless hasan.Hakim also recorded it (4/74-75) through the route of Zuhayr bin Muhammad, and said, "Its chain is sahih, though the two of them did not record it." Haythami said in Majmu (10/364), "Abu Yaala narrated it, and its men are the men of the Sahih except for Abdullah bin Muhammad bin Aqeel, who has been deemed reliable."I say, it is as he said, except that he failed to attribute it also to Imam Ahmad, for he narrated it as well through two routes. The first (11138) is from Abu Amir with his chain, except that it contains Hamza bin Abu Saeed Khudri. The second route (11139) is from Zakariya bin Adi, who said, our teacher was Ubaydullah, from Abdullah bin Muhammad bin Aqeel, from Hamza bin Abu Saeed, from his father, and he related the same.This should not be judged as containing confusion in the chain due to the poor memory of Abdullah bin Muhammad bin Aqeel, because it is possible that he heard the hadith from the sons of Abu Saeed Khudri, sometimes from Abdul-Rahman bin Abu Saeed and other times from Hamza bin Abu Saeed Khudri. Abdul-Rahman bin Abu Saeed is trustworthy and among the men of Muslim, while Hamza bin Abu Saeed Khudri is "acceptable," though he has been corroborated.Nor is this troubled by what Ahmad narrated (11345) from Abu Nadr, who said, our teacher was Sharik, from Abdullah bin Muhammad bin Aqeel, from Saeed bin Musayab, from Abu Saeed Khudri, and he related the hadith, because it contains Sharik, who is Ibn Abdullah Nakhai Kufi, whose memory changed after he took up the judgeship in Kufa. So perhaps he erred and put Saeed bin Musayab in place of Abdul-Rahman bin Abu Saeed.