Bukhari

Hadith Commentary: Abu Hurairah (radi Allahu anhu), after hearing the hadith of Fadl, gave a fatwa contrary to it. Marwan’s intention was that Abdur Rahman should trouble him, but Abdur Rahman did not accept this and remained silent. Then, finding an opportunity, he mentioned this issue to Abu Hurairah (radi Allahu anhu). In one narration, it is stated that after hearing the hadith of Aisha and Umm Salamah (radi Allahu anhuma), Abu Hurairah said that they know best, as if he retracted his previous fatwa. (Wahidi)

Allamah Hafiz Ibn Hajar (rahimahullah) states that many benefits are derived from this hadith, for example: ➊ Scholars visiting the rulers for scholarly discussions; ➋ If there is even a slight doubt in transmitted reports, one should refer to a scholar more knowledgeable than oneself to ascertain the truth; ➌ In matters about which women may have more information than men, the narrations of women should be given preference over those of men; likewise, in matters about which men may have more information, the narrations of men should be given preference over those of women; ➍ In any case, following the example of the Messenger of Allah (sallallahu alayhi wa sallam) in every matter, unless a specific Prophetic distinction is established regarding that matter; ➎ And that in times of disagreement, one should refer back to the Book and the Sunnah; ➏ And that a solitary report (khabar wahid), whether narrated by a man or a woman, is authoritative. All these benefits are derived from this hadith, and the virtue of Abu Hurairah (radi Allahu anhu) is also established, as he acknowledged the truth and returned to it. (Fath al-Bari)

Hadith Commentary:
(1)
There is some further detail of this incident in Sahih Muslim.
Abu Bakr bin Abdur Rahman says:
I once heard Abu Hurairah (radi Allahu anhu) say that whoever is in a state of major ritual impurity (janabah) at dawn should not fast that day.
I mentioned this to my father, Abdur Rahman bin Harith, and he rejected this position and took me to Aisha and Umm Salamah (radi Allahu anhuma).
Both of these noble wives said:
Sometimes the Messenger of Allah (sallallahu alayhi wa sallam) would be in a state of janabah at dawn, but he would still fast. Then, when Abu Hurairah (radi Allahu anhu) was informed of the fatwa of the noble wives, he said:
Did they really say this? It was said, yes, so he said:
They know more about this matter than I do.
I did not hear this directly from the Messenger of Allah (sallallahu alayhi wa sallam), but rather, Al-Fadl bin Abbas (radi Allahu anhu) informed me of it.
After this, Abu Hurairah (radi Allahu anhu) retracted his position.
(Sahih Muslim, Kitab al-Siyam, Hadith: 2589(1109))

(2)
Abu Hurairah (radi Allahu anhu) used to give the fatwa to people that whoever is in a state of janabah at dawn should not fast that day, but this ruling was later abrogated. However, Abu Hurairah (radi Allahu anhu) was not aware of its abrogation, so he continued to give fatwa according to his knowledge.
Then, when he became aware of the correct situation, he retracted his fatwa.
This is the hallmark of the people of knowledge: when the correct matter becomes clear to them, they adopt it.
And Allah knows best.

(3)
Due to the shortness of time, just as a person in a state of janabah can perform the ritual bath (ghusl) after beginning the fast, similarly, if the blood of menstruation (hayd) or postnatal bleeding (nifas) stops at night and there is very little time, the woman can perform the ritual bath (ghusl) after beginning the fast.
There is consensus of all the scholars on this.
(Fath al-Bari: 4/190)

(4)
Hafiz Ibn Hajar (rahimahullah) has derived numerous rulings from this hadith, among which a few are as follows:
• The scholars going to the rulers of the time for scholarly discussions.
• If there is doubt in transmitted reports, then referring to the people of knowledge.
• In matters where women may have more information, giving preference to their narrations in such issues.
• Following the statements and practices of the Messenger of Allah (sallallahu alayhi wa sallam) in all matters.
• Considering the Book and the Sunnah as the final authority in times of disagreement.
• The virtue of Abu Hurairah (radi Allahu anhu) is established, as he acknowledged the truth and turned towards it.
(Fath al-Bari: 4/190)

Hadith Commentary: Abu Hurairah (radi Allahu anhu), after hearing the hadith of Fadl, gave a fatwa contrary to it. Marwan’s intention was that Abdur Rahman should trouble him, but Abdur Rahman did not accept this and remained silent. Then, finding an opportunity, he mentioned this issue to Abu Hurairah (radi Allahu anhu). In one narration, it is stated that after hearing the hadith of Aisha and Umm Salamah (radi Allahu anhuma), Abu Hurairah said that they know best, as if he retracted his previous fatwa. (Wahidi)

Allamah Hafiz Ibn Hajar (rahimahullah) states that many benefits are derived from this hadith, for example: ➊ Scholars visiting the rulers for scholarly discussions; ➋ If there is even a slight doubt in transmitted reports, one should refer to a scholar more knowledgeable than oneself to ascertain the truth; ➌ In matters about which women may have more information than men, the narrations of women should be given preference over those of men; likewise, in matters about which men may have more information, the narrations of men should be given preference over those of women; ➍ In any case, following the example of the Messenger of Allah (sallallahu alayhi wa sallam) in every matter, unless a specific Prophetic distinction is established regarding that matter; ➎ And that in times of disagreement, one should refer back to the Book and the Sunnah; ➏ And that a solitary report (khabar wahid), whether narrated by a man or a woman, is authoritative. All these benefits are derived from this hadith, and the virtue of Abu Hurairah (radi Allahu anhu) is also established, as he acknowledged the truth and turned towards it. (Fath al-Bari)

Hadith Commentary:
(1)
There is some further detail of this incident in Sahih Muslim.
Abu Bakr bin Abdur Rahman says:
I once heard Abu Hurairah (radi Allahu anhu) say that whoever is in a state of major ritual impurity (janabah) at dawn should not fast that day.
I mentioned this to my father, Abdur Rahman bin Harith, and he rejected this position and took me to Aisha and Umm Salamah (radi Allahu anhuma).
Both of these noble wives said:
Sometimes the Messenger of Allah (sallallahu alayhi wa sallam) would be in a state of janabah at dawn, but he would still fast. Then, when Abu Hurairah (radi Allahu anhu) was informed of the fatwa of the noble wives, he said:
Did they really say this? It was said, yes, so he said:
They know more about this matter than I do.
I did not hear this directly from the Messenger of Allah (sallallahu alayhi wa sallam), but rather, Al-Fadl bin Abbas (radi Allahu anhu) informed me of it.
After this, Abu Hurairah (radi Allahu anhu) retracted his position.
(Sahih Muslim, Kitab al-Siyam, Hadith: 2589(1109))

(2)
Abu Hurairah (radi Allahu anhu) used to give the fatwa to people that whoever is in a state of janabah at dawn should not fast that day, but this ruling was later abrogated. However, Abu Hurairah (radi Allahu anhu) was not aware of its abrogation, so he continued to give fatwa according to his knowledge.
Then, when he became aware of the correct situation, he retracted his fatwa.
This is the hallmark of the people of knowledge: when the correct matter becomes clear to them, they adopt it.
And Allah knows best.

(3)
Due to the shortness of time, just as a person in a state of janabah can perform the ritual bath (ghusl) after beginning the fast, similarly, if the bleeding of a woman in menstruation (hayd) or postnatal bleeding (nifas) stops at night and there is very little time, she can perform the ritual bath (ghusl) after beginning the fast.
There is consensus of all the scholars on this.
(Fath al-Bari: 4/190)

(4)
Hafiz Ibn Hajar (rahimahullah) has derived numerous rulings from this hadith, some of which are as follows:
• The scholars going to the rulers of the time for scholarly discussions.
• Referring to the people of knowledge if there is doubt in transmitted reports.
• Giving preference to the narrations of women in matters where they are likely to have more information.
• Following the statements and practices of the Messenger of Allah (sallallahu alayhi wa sallam) in all matters.
• Considering the Book and the Sunnah as the final authority in times of disagreement.
• The virtue of Abu Hurairah (radi Allahu anhu) is established, as he acknowledged the truth and turned towards it.
(Fath al-Bari: 4/190)

Benefit 550:
The aforementioned hadith is evidence that if a person in a state of major ritual impurity (janabah) enters the morning before performing the ritual bath (ghusl), his fast is still valid. The majority of scholars (jumhur) hold this view, and indeed, Imam Nawawi rahimahullah has claimed consensus (ijma‘) on this matter. As for the narration found in Musnad Imam Ahmad and elsewhere, reported from Abu Hurairah radi Allahu anhu, which states that if someone enters the morning in a state of janabah, he should not fast—regarding this, the majority have said that it is abrogated (mansukh). Furthermore, Abu Hurairah radi Allahu anhu himself (who initially held the view that one should not fast in such a state), when he heard this hadith, retracted his earlier opinion. [سبل السلام وغیرہ ]

Benefit:
From this hadith, it is understood that keeping a fast while in a state of major ritual impurity (janabah) is valid.