The tribe of so-and-so—perhaps the one who came to her came to her while she was in her trial. He said: ʿUmar said: I do not know. Then ʿAlī said: And I do not know. (1)

4403 — Mūsā ibn Ismāʿīl narrated to us, Wahayb narrated to us, from Khālid, from Abī al-Ḍuḥā, from ʿAlī, from the Prophet, peace be upon him, who said: "The pen has been lifted from three: from the sleeper until he wakes, from the child until he reaches puberty, and from the insane until he regains his reason." (2)

--------------------------------------------

(1) A sound ḥadīth, and this chain has trustworthy narrators, but it is interrupted (munqaṭiʿ); for Abū Ẓabyān — who is Ḥuṣayn ibn Jundab — only heard it from Ibn ʿAbbās, from ʿAlī, and did not hear it directly from ʿAlī. Although al-Dāraquṭnī was asked — as in al-ʿIlal 3/74 — "Did Abū Ẓabyān meet ʿAlī and ʿUmar?" and he said: Yes. We say: al-Dāraquṭnī only said that after favoring the inclusion of Ibn ʿAbbās in its chain. And Ibn Daqīq al-ʿĪd said, as al-Zaylaʿī quoted from him in Naṣb al-Rāyah 4/209: Even assuming it is connected — meaning between Abū Ẓabyān and ʿAlī and ʿUmar — ʿAṭāʾ ibn al-Sāʾib became confused (ikhtalaṭa) at the end of his life. Imām Aḥmad and Ibn Maʿīn said: Whoever heard from him a ḥadīth [late] — it is nothing; and whoever heard from him early — it is accepted. So let one consider these mentioned narrators and the state of their hearing. Also, it is defective (maʿlūl) by being stopped (mawqūf), as al-Nasāʾī narrated it — meaning by number (7305) — from the ḥadīth of Abū Ḥuṣayn — with fatḥ on the ḥāʾ and kasr on the ṣād — from Abū Ẓabyān, from ʿAlī, as his statement.

Al-Nasāʾī said: Abū Ḥuṣayn is more reliable than ʿAṭāʾ ibn al-Sāʾib. We say: As for Ibn Daqīq al-ʿĪd's defect that ʿAṭāʾ became confused at the end of his life, it has been removed by the narration of Ḥammād ibn Salamah from him, as in Aḥmad (1328) and others, and he is among those who heard from him before his confusion. But the other defect remains, namely declaring it stopped (mawqūf), as al-Nasāʾī indicated. However, the ḥadīth is sound through its multiple paths and its supporting witness mentioned previously at number (4398).

Al-Nasāʾī also narrated it (7304) via the path of Abū ʿAbd al-Ṣamad, from ʿAṭāʾ ibn al-Sāʾib, with it.

It is in Musnad Aḥmad (1328).

And see the three preceding ḥadīths before it.

(2) A sound ḥadīth, and this chain has trustworthy narrators, but it is interrupted (munqaṭiʿ); for Abū al-Ḍuḥā — who is Muslim ibn Ṣubayḥ — did not reach ʿAlī's time, according to what al-Tirmidhī said in Ikhtiṣār al-Sunan, and he was followed by =