Abu Dawud

308. Commentary:
If, during the days of purity (ayyam al-tuhr), a woman observes any yellowish or brownish discharge, this condition does not contradict her state of purity.

Explanation:
That is, when the period of menstruation would end, we would not give any importance to the discharge of muddy or yellowish water.

◈ Under this hadith, Allamah Shawkani states:
«والحديث يدل على ان الصفرة والكدرة بعدالطهر ليستا من الحيض واما فى وقت الحيض فهما حيض» [نيل الاوطار]
This hadith indicates that if muddy or yellowish water appears after the period of purity (tuhr), it is not considered menstruation (hayd). However, if it appears during the days of menstruation, then it will be considered menstruation.

Completely Opposite:
SA, the author of Tafheem al-Bukhari (Deoband), solely out of adherence to his Hanafi school, has translated this hadith in a completely opposite manner, which is: “She said: We did not give any importance to the yellowish and muddy color (i.e., we considered all of it as menstruation).” EA If one pays even a little attention to the words of the hadith, it becomes clear that the translation is completely opposite. The author of Tafheem al-Bukhari himself has further clarified that “In the translation, we have taken into account the Hanafi school.” [تفهيم البخاري، ج2، ص : 44]
If everyone were to translate hadiths in accordance with their presumed schools of thought, then matters could go astray. However, our esteemed scholar, the author of Tafheem al-Bukhari, could not consider this due to mere partisanship for his school. This is the inevitable result of blind following (taqlid jamid). «انا لله وانااليه راجعون»

◈ Allamah Qastallani states:
«اي من الحيض اذا كان فى غيرزمن الحيض امافيه فهومن الحيض تبعا وبه قال سعيد بن المسيب وعطاءواللهث وابوحنيفة ومحمدوالشافعي واحمد» [قسطلاني]
That is, outside the period of menstruation, muddy or yellowish water will not be considered menstruation, but if it appears during the period of menstruation, it will indeed be called menstruation. This is the fatwa of Sa‘id ibn al-Musayyib, ‘Ata’, Layth, Abu Hanifah, Muhammad, Shafi‘i, and Ahmad.
God knows on what basis the author of Tafheem al-Bukhari has taken into account his school in the translation. «اللهم وفقنا لماتحب وترضيٰ آمين»

Hadith Commentary:
1.
A hadith regarding this has already been mentioned previously.
Women would enclose kursuf, that is, cotton, in a small box and send it to Aisha radi Allahu anha for clarification. Aisha would say that one should not act hastily in this matter; as long as the kursuf does not come out completely white, the state of menstruation (hayd) remains. That is, in her view, every color of discharge is included in menstruation, whether it is yellow or grayish. However, in the hadith of Umm Atiyyah radi Allahu anha, it is stated that we did not attach any importance to yellow or grayish discharge.
Imam Bukhari rahimahullah reconciled these two hadiths by adding a restriction in the chapter heading: that is, if yellow or grayish discharge appears outside the days of menstruation, it should not be given any importance, as is mentioned in the hadith of Umm Atiyyah. But if such discharge appears during the days of menstruation, it should be considered menstruation, as is understood from the narration of Aisha.
In addition, the narration of Umm Atiyyah is also reported in these words: After purification (tuhr), we did not attach any importance to yellow or grayish discharge.
(Sunan Abi Dawud, Al-Taharah, Hadith: 307)
This means that Umm Atiyyah radi Allahu anha also considered such discharges to be menstruation during the days of menstruation, before purification.
Thus, the additional words Imam Bukhari rahimahullah included in the chapter heading are based either on the narration of Aisha radi Allahu anha, or this restriction is itself present in the narration of Umm Atiyyah radi Allahu anha.

Lexical Explanation:
«اَلْكُدْرَةَ» Water with a muddy or turbid color.
«وَالصُّفْرَةَ» Water resembling diluted blood, in which yellowness predominates.
«بَعْدَ الطُّهْرِ» After becoming pure and clean from the days of menstruation.
«شَيْئًا» That is, we did not consider it as menstruation. From this hadith, it is understood that the water which continues to flow after menstrual blood, when the period of menstruation is complete, will not be counted as menstruation.

Benefits and Issues:
➊ From the narration of Umm al-Mu’minin Sayyidah Aisha Siddiqa radi Allahu anha, it is understood that yellow and muddy-colored water was considered and counted as menstruation, and in this mentioned hadith, it is stated that such water had no significance in our view.
➋ Apparently, there seems to be a contradiction in these ahadith, but in reality, a little reflection removes this contradiction. If water of the aforementioned color is discharged during the days of menstruation, it will be counted as menstruation, and after the period of menstruation, such water has no significance. The words «بَعْدَ الطُّهَرِ» mentioned in the hadith also point towards this.
➌ In the era of the Prophet sallallahu alayhi wa sallam, after attaining purity from the days of menstruation, women did not give any importance to the muddy or yellowish water discharged from the womb, nor did they consider it as menstruation.
➍ It is as if the Prophet sallallahu alayhi wa sallam was aware of this; if it had been counted as menstruation, then a ruling regarding it would have been revealed through revelation in the Shariah. His sallallahu alayhi wa sallam silence on this matter is called a tacit (taqreeri) hadith.

Hadith Narrator:
(Sayyidah Umm Atiyyah radi Allahu anha) Her noble name was «نُسَيْبَه» (in the diminutive form). She was the daughter of Ka’b, and it has also been said that she was the daughter of Harith. She was among the most senior of the female Companions. She used to accompany the Prophet sallallahu alayhi wa sallam in the battles. She would nurse the sick and tend to the wounded. In the Battle of Uhud, she fought bravely like the men. She was present at the time of the ritual bath (ghusl) of the Prophet’s sallallahu alayhi wa sallam daughter. She bathed her with great care. During her stay in Basra, a large number of scholars and Tabi’in acquired ahadith from her. Her hadith regarding the ritual bath (ghusl) of the deceased is foundational, and she is counted among the people of Basra.