While we were with the Messenger of Allah ﷺ at the upper part of the valley intending to pray, he had stood up and we stood with him, when suddenly a donkey came out toward us from the ravine of Abu Dubb, the ravine of Abu Musa. The Prophet ﷺ paused and did not say the takbir, and Yaqub bin Zamah ran toward the donkey until he drove it back.
حدثنا عبد الرزاق أخبرنا ابن جريج أخبرني عمرو بن شعيب
بينما نحن مع رسول الله ﷺ ببعض أعلى الوادي نريد أن نصلي قد قام وقمنا إذ خرج علينا حمار من شعب أبي دب شعب أبي موسى فأمسك النبي ﷺ فلم يكبر وأجرى إليه يعقوب بن زمعة حتى رده
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Its chain of transmission is daif due to disconnection. Amr bin Shuayb did not meet his grandfather's grandfather, Abdullah bin Amr. Haythami mentioned the hadith in Majma al-Zawaid 2:60 and said, "Ahmad narrated it, and its narrators are trustworthy," but he erred in this, because it is established that the hadith is disconnected, being narrated by Amr bin Shuayb from Abdullah bin Amr, without "from his father" in it. This is what is established in the manuscript marked Kh, and likewise it was in the manuscript marked M, but a note was written in its margin, "from his father, from his grandfather," as an alternate version. Perhaps it was this alternate version that came before Hafiz Haythami and led him into this error, since what is established regarding this hadith is that it is disconnected.Ibn Athir mentioned it in Usd Ghabah 5:127-128 in the biographical entry on Yaqub bin Zama, saying, "Abdul-Razzaq narrated from Ibn Jurayj, from Amr bin Shuayb, from Abdullah bin Amr bin As," and so on. Likewise Hafiz mentioned it in his biographical entry in Isabah 6:352, saying, "Yaqub bin Zama Asadi, he is mentioned in a hadith of Abdullah bin Amr with a disconnected chain," then he related the hadith, and then said, "Ahmad narrated it from Abdul-Razzaq, from Ibn Jurayj, 'Amr bin Shuayb informed me, from Abdullah bin Amr,' with this wording. And Ibn Abu Umar narrated it from Hisham bin Sulayman, from Ibn Jurayj, with it."These are proofs supporting what is established in the original sources here, namely the disconnection of the chain, since they come from different routes. They weaken the alternate version found in the margin of manuscript M, and they confirm the error on the part of Hafiz Haythami.Shib Abu Dubb, with damma on the dal and doubling of the ba. In Isabah it appears as Shib Abu Dhib, which is a clear printing error. This ravine is in Makkah. Yaqut said in Muajam Buldan 5:270, "It is said that the burial place of Aminah bint Wahb, mother of the Messenger of Allah ﷺ, is there." Fakihi, Abu Abdullah Muhammad bin Ishaq, said in his book on Makkah among his writings, "Abu Dubb was a man from Banu Sawaah bin Amir bin Sasaah." Abu Walid Azraqi said in Akhbar Makkah 2:169, "My grandfather informed me, from Zanji, who said, 'The people of the pre-Islamic era and the early period of Islam used to bury their dead in Shib Abu Dubb, from Jun to Shib Sami.'" He also said 2:170, "Shib Abu Dubb is where the butchers work in Makkah, at Malaah. Abu Dubb was a man from Banu Sawaah bin Amir who settled there and it was named after him. At the mouth of this ravine there is a stone shelter built by Abu Musa Ashari, where he stayed when he returned from the arbitration between the two arbitrators." He also said 2:182, "The well of Abu Musa Ashari is at Malaah, at the mouth of Shib Abu Dubb, at Jun." He said something similar again at 2:219-220.It becomes clear to us from this that his statement here, "Shib Abu Musa," means the well of Abu Musa, or the shelter of Abu Musa, which is adjacent to Shib Abu Dubb, and that this statement is an explanation of the location of the ravine given by some of the narrators, because Shib Abu Musa was called by this name in the era of the Messenger of Allah ﷺ, if this hadith is sound.