It is narrated from Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) granted permission to the fasting person to kiss.

Imam Abu Bakr, may Allah have mercy on him, states that in the following narrations of the Noble Prophet (peace and blessings be upon him), there is evidence that using the miswak at the time of every prayer is a source of virtue and reward for the fasting person, just as it is a source of virtue for the non-fasting person. The Prophet (peace and blessings be upon him) said: "If I had not feared hardship for my ummah, I would have commanded them to use the miswak at the time of every prayer." In this noble statement, he did not exclude the fasting person from the non-fasting people (rather, he wished to give the same command for both).

Hazrat Amir bin Rabi’ah narrates that I have seen the Noble Prophet (peace be upon him) using the miswak while fasting countless times. Janab Ja’far bin Muhammad, in his narration, has stated these words: (I have seen so many times) that I cannot count them or I cannot enumerate them. Imam Abu Bakr (may Allah have mercy on him) says that I am free from responsibility regarding the matter of ‘Asim. I heard Muhammad bin Yahya saying that it is not correct to make analogy upon ‘Asim bin Ubaidullah. And I heard Imam Muslim bin Hajjaj (may Allah have mercy on him) saying that we asked Imam Yahya bin Ma’in (may Allah have mercy on him), so we submitted: According to you, is Abdullah bin Muhammad bin Aqil a preferred narrator or ‘Asim bin Ubaidullah? He replied: I do not prefer either of them. Imam Abu Bakr (may Allah have mercy on him) says that I was not narrating the traditions of ‘Asim bin Ubaidullah in this book, then I saw that Imam Shu’bah and Imam Thawri have narrated from him. And Imam Yahya bin Sa’id and Imam Abdur Rahman bin Mahdi have narrated from ‘Asim through Imam Sufyan Thawri, while both of them are eminent Imams of their time. And Imam Malik (may Allah have mercy on him) has also narrated from him in his books other than“Al-Muwatta.”(That is why I have also narrated from him.)

Sayyiduna Abu Rafi’ (may Allah be pleased with him) narrates that when the Messenger of Allah (peace be upon him) stayed at Khaybar, I also camped with him. The Prophet (peace be upon him) called me while he was applying antimony (ithmid) kohl. So, the Prophet (peace be upon him) applied kohl to his eyes during Ramadan while fasting, and the kohl did not have any fragrance. Imam Abu Bakr (may Allah have mercy on him) says: I am absolved of responsibility for this chain due to (the narrator) Mu’ammar.

It is narrated from Abu Bakr that Sayyiduna Muawiyah (may Allah be pleased with him) sent Abdur Rahman bin Harith to the service of Sayyidah Aisha (may Allah be pleased with her). Abu Bakr says that I also went with my father. Then I heard Sayyidah Aisha (may Allah be pleased with her) saying that the Messenger of Allah (peace and blessings be upon him) would enter the morning in a state of janabah (major ritual impurity), then (in that state) he would observe the fast.

Lady Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace and blessings be upon him) narrated as mentioned above.

Abu Bakr bin Abdur Rahman narrates that indeed I know this narration better than anyone else. Marwan heard that Abu Hurairah (may Allah be pleased with him) narrates from the Messenger of Allah (peace be upon him) that Abu Bakr narrates: I heard Abu Hurairah (may Allah be pleased with him) saying that whoever enters the morning in a state of major impurity (janabah), his fast is not valid (he cannot fast). So Abu Bakr and his father went to Umm Salamah and Aisha (may Allah be pleased with them) (and asked about the issue), both of them said that the Messenger of Allah (peace be upon him) would enter the morning in a state of janabah (then he would fast). Then Abu Bakr and his father went to Marwan and informed him of the situation, so he said: I give you a firm order that both of you go to Abu Hurairah (may Allah be pleased with him) and inform him of this situation. (They went and narrated the actual incident.) So Abu Hurairah (may Allah be pleased with him) said: Did both Mothers of the Believers say this? They replied: Yes. Abu Hurairah (may Allah be pleased with him) said: They know better. I was told this hadith by Fadl (may Allah be pleased with him). (That if someone enters the morning in a state of janabah, then he cannot fast.) Imam Abu Bakr (may Allah have mercy on him) says: Abu Hurairah (may Allah be pleased with him) attributed the narration to an honorable and truthful person who is truthful in his narration (i.e., Fadl, may Allah be pleased with him), but this narration has been abrogated. It is not that he was mistaken or erred in narrating. The matter is that when Allah initially made fasting obligatory on the Ummah of Muhammad (peace be upon him), after sleeping at night, eating, drinking, and intercourse were forbidden. Therefore, it is possible that the narration of Fadl bin Abbas (may Allah be pleased with them both), that whoever enters the morning in a state of janabah should not fast, pertains to that time when Allah had not yet permitted Muslims to have intercourse until the break of dawn. Then, when Allah permitted intercourse until the break of dawn, the person in a state of janabah was allowed that if he entered the morning in that state, he could fast that day. Because when Allah permitted intercourse until the break of dawn, then it is certain that the person who had intercourse just before dawn did a lawful act, which Allah has declared lawful in His Book. And whoever does this act (intercourse just before dawn), he will only be able to perform ghusl after dawn. And if it were the case that it was not permissible to fast if one entered the morning before performing ghusl, then it would have been forbidden and impermissible to have intercourse in that minimum time before dawn in which ghusl is not possible. Allah’s permission to have intercourse throughout the night, when initially it was forbidden after sleeping, is proof and clarification that the janabah remaining at the time of dawn after intercourse at night does not prevent fasting. Thus, the hadith of Aisha and Umm Salamah (may Allah be pleased with them both) that the Prophet (peace be upon him) would fast after entering the morning in a state of janabah, abrogates the hadith of Fadl bin Abbas (may Allah be pleased with them both). Because the action of the Prophet (peace be upon him) is more similar to the time after the permission to have intercourse until the break of dawn. The interpretation I have made of the narration of Fadl bin Abbas (may Allah be pleased with them both) is proven correct by what I heard from the scribe of the Prophet (peace be upon him).

It is narrated from Qabeesah bin Dhu’ayb that he informed Sayyiduna Zaid bin Thabit (may Allah be pleased with him) about the fatwa of Sayyiduna Abu Hurairah (may Allah be pleased with him), who said: Whoever enters the morning in the month of Ramadan in a state of major impurity (janabah) and has not performed ghusl, then he should not fast and it is obligatory upon him to make up (qada) that fast. Sayyiduna Zaid bin Thabit (may Allah be pleased with him) said: Indeed, Allah the Exalted has made fasting obligatory upon us just as He has made prayer obligatory upon us. So if the sun rises upon a person while he is asleep, should he leave the prayer? He (the narrator) says: I asked Sayyiduna Zaid (may Allah be pleased with him), so should such a person fast and also keep another fast (as qada for it)? Sayyiduna Zaid (may Allah be pleased with him) replied: Should he keep two fasts in place of one fast? (Rather, he should only keep the fast of that day.)