Ibn Khuzaymah and Ibn Hibban also recorded the hadith in their two Ṣaḥīḥ collections, as did Isḥāq ibn Rāhwayh according to Nasb al-Rayah. It is likewise ascribed to Abū Dāwūd al-Ṭayālisī in his Musnad, though I have not found it there—Allah knows best.

Some scholars have criticized the report because it is also transmitted from Ibn Sīrīn directly from ʿĀʾishah without mentioning Ṣafiyyah between them, rendering the chain interrupted; this version was recorded by Aḥmad.

It is further narrated from al-Ḥasan that the Messenger of Allah ﷺ said … and so on; al-Ḥākim and al-Bayhaqī reported this, and its chain is mursal. Obviously, this does not undermine the version with a connected isnād, for the additional detail is conveyed by a reliable narrator and is therefore accepted, as established in hadith methodology.

The report is corroborated by the ḥadith of Abū Qatādah with the wording:
“Allah does not accept the prayer of a woman until she conceals her adornment, nor of a girl who has reached puberty until she dons a khimār.”
Al-Ṭabarānī narrated it in both al-Ṣaghīr and al-Awsat, though its chain contains an unidentified narrator.

In the ḥadith the term hāʾiḍ refers to a girl who has reached the age of menstruation, not to a woman currently menstruating—since the latter is forbidden to pray. Ibn Khuzaymah’s wording makes this clear: “Allah does not accept the prayer of a woman who has reached menstruation unless she is wearing a khimār.” Al-Tirmidhī said: