The Prophet ﷺ said, "I was shown what my nation will face after me, and how some of them will shed the blood of others. This has already been decreed by Allah, just as it was decreed for the nations before them. So I asked Him to grant me the right of intercession for them on the Day of Resurrection, and He did so."
عن النبي ﷺ قال: أريت ما تلقى أمتي بعدي، وسفك بعضهم دماء بعض، وسبق ذلك من الله، كما سبق على الأمم قبلهم، فسألته أن يوليني شفاعة يوم القيامة فيهم، ففعل.
Ibn Khuzayma related it in Tawhid (533), Ibn Abu Asim in Sunnah (801), and Hakim (1/68), all of them through Abu Yaman, who said, "Shuayb, that is Ibn Abu Hamza, narrated to us, from Zuhri, from Anas, from Umm Habiba," and he mentioned it.Hakim said, "This is a sahih hadith meeting the criteria of the two sheikhs, though they did not include it. The issue they saw in it is that Abu Yaman narrated it two ways. Once he said, from Shuayb, from Zuhri, from Anas. And once he said, from Shuayb, from Ibn Abu Husayn, from Anas. We have already explained regarding cases like this that it is not implausible for a hadith to be transmitted by one of the leading scholars from two different teachers, so that he narrates it once from one and once from the other."Abu Hasan Ali bin Muhammad bin Umar narrated to me, Yahya bin Muhammad bin Sayid narrated to us, Ibrahim bin Hani Nisaburi narrated to us, who said, Abu Yaman told us, 'The hadith is the hadith of Zuhri. As for the version I told you from Ibn Abu Husayn, I made a mistake in it by turning over a page.'"Hakim said, "This is like taking it by hand, for Ibrahim bin Hani is trustworthy and reliable." End of quote.I say, Hakim's statement that a hadith may be transmitted by one of the leading scholars from two different teachers, and so on, is sound reasoning. But this requires that the two paths be equal in soundness. When one of the two paths has been shown to be flawed, there is no basis for holding both paths to be sahih, as is the case here. For Hakim himself relates from Ibrahim bin Hani Nisaburi that Abu Yaman said to him what has been mentioned. This makes clear that this hadith belongs to the hadith of Zuhri, and whoever says otherwise has no basis for it.Jafar bin Muhammad bin Aban Harrani related that he asked Yahya bin Main about this hadith, and Yahya said, "I asked Abu Yaman, and he said, 'The hadith is the hadith of Zuhri. Whoever recorded it from me as the hadith of Zuhri got it right, and whoever recorded it from me as the hadith of Ibn Abu Husayn got it wrong. I had actually written it at the end of the hadith of Ibn Abu Husayn, and I made a mistake, so I narrated it as the hadith of Ibn Abu Husayn, when in truth it is sahih as the hadith of Zuhri.'" This is what Yahya said.This hadith has also been narrated from Umm Salama, but its chain includes Musa bin Ubayda, who is daif. See Sunnah by Ibn Abu Asim (801).