That Umm Ḥabībah bint Jaḥsh experienced prolonged uterine bleeding (istīḥāḍah), and the Prophet ﷺ commanded her to wait for the days of her menstrual periods, then to perform a full bath (ghusl) and pray. If she saw any of that [blood], she should perform ablution (wuḍūʾ) and pray. (1)

306 — ʿAbd al-Malik ibn Shuʿayb narrated to us: ʿAbd Allāh ibn Wahb narrated to me: al-Layth narrated to me, from Rabīʿah: that he did not hold that a woman with prolonged uterine bleeding (mustaḥāḍah) was required to perform ablution for every prayer, unless she experienced an impurity other than blood, in which case she would perform ablution. (2)

Chapter 115: On a woman seeing yellowish and murky discharge

307 — Mūsā ibn Ismāʿīl narrated to us: Ḥammād narrated to us, from Qatādah, from Umm al-Hudhayl, from Umm ʿAṭiyyah — and she had given the pledge of allegiance to the Prophet ﷺ — who said: "We did not consider murky or yellowish discharge after purity to be anything." (3)

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(1) Its narrators are trustworthy, but there is a break in the chain: ʿIkrimah did not hear from Umm Ḥabībah. Hushaym is Ibn Bashīr, and Abū Bishr is Jaʿfar ibn Iyās. It was also recorded by Ibn Abī Shaybah 1/126 from Hushaym with this chain. A sound version similar to it has been established from the ḥadīth of ʿĀʾishah, as previously cited under numbers (282), (285), and (298).

(2) Its narrators are trustworthy. al-Layth is Ibn Saʿd, and Rabīʿah is Ibn Abī ʿAbd al-Raḥmān, known as Rabīʿah al-Raʾy, the teacher of Imām Mālik, who died in the year 136 AH.

(3) Its chain is sound. Ḥammād is Ibn Salamah, and Umm al-Hudhayl is Ḥafṣah bint Sīrīn al-Anṣāriyyah al-Baṣriyyah, sister of Muḥammad ibn Sīrīn. Ibn Maʿīn said: trustworthy and authoritative. It was also recorded by Ibn Mājah (647) via Ayyūb al-Sakhtiyānī, from Qatādah, with this chain. See what follows it.

Umm ʿAṭiyyah's statement, "We did not consider murky discharge [to be anything]," means during the time of the Prophet ﷺ, with his knowledge of that. By this, the ḥadīth is given the status of being marfūʿ (raised to the Prophet). This reflects al-Bukhārī's view that such a formulation is considered marfūʿ even if the Companion did not explicitly mention the time of the Prophet ﷺ. This is what al-Ḥākim and others affirmed, contrary to al-Khaṭīb, as stated by al-Ḥāfiẓ in al-Fatḥ 1/426.