Fatimah bint Abu Hubaysh told me that she instructed Asma, or perhaps it was Asma who told me that Fatimah bint Abu Hubaysh instructed her, to ask the Messenger of Allah ﷺ about her situation. He directed her to remain abstaining from prayer for the days she would normally remain so, then to perform a full bath.
حدثتني فاطمة بنت أبي حبيش أنها أمرت أسماء، أو أسماء حدثتني أنها أمرتها فاطمة بنت أبي حبيش أن تسأل رسول اللهالله ﷺ، فأمرها أن تقعد الأيام التي كانت تقعد، ثم تغتسل.
Abu Dawud (281) narrated it, saying, Yusuf bin Musa told us, Jareer told us from Suhayl, meaning Ibn Abu Salih, from Zuhri, from Urwa bin Zubayr, and he related the hadith. Its chain is hasan because of Suhayl bin Abu Salih, for he is truthful. Abu Hatim said, His hadith is recorded. This Asma is Asma bint Umays, as in the narration of Abu Dawud (296), except that the wording of this hadith differs, as will be mentioned later.Then Abu Dawud said, Qatada also narrated it, from Urwa bin Zubayr, from Zaynab bint Umm Salama, that Umm Habiba bint Jahsh suffered prolonged bleeding, and the Prophet ﷺ instructed her to stop praying during the days of her usual menstrual periods, then to wash herself and pray. Abu Dawud said, Qatada did not hear anything from Urwa.Ibn Uyayna added, in the hadith of Zuhri, from Amra, from Ayesha, that Umm Habiba suffered prolonged bleeding, so she asked the Prophet ﷺ, and he instructed her to stop praying during the days of her usual menstrual periods. Abu Dawud said, This is a mistake on the part of Ibn Uyayna. This is not found in the hadith of the reliable memorizers from Zuhri, except for what Suhayl bin Abu Salih mentioned. Humaydi narrated this hadith from Ibn Uyayna without mentioning in it, "she should stop praying during the days of her usual menstrual periods." End of quote.I say, there is no difference in the meaning of the hadith, the difference is only in the wording of the hadith. Perhaps Abu Dawud intended by this to point to the scholars' concern with precisely recording the wording of the hadith. This becomes clearly evident in what Abu Dawud himself mentions in the following chapter. See hadith (285).