Umar bin Khattab said, "I felt a surge of affection and kissed my wife while fasting. I said, 'Messenger of Allah, I have done something serious today. I kissed while fasting!'"He replied, "Tell me, if you rinsed your mouth with water while fasting, what would you say?"I said, "There would be no harm in it."He said, "Then what is the issue?"
قال عمر بن الخطاب: هششت فقبلت وأنا صائم. فقلت: يا رسول الله، صنعت اليوم أمرا عظيما! قبلت وأنا صائم؟ قال: أرأيت لو مضمضت من الماء وأنت صائم؟ قلت: لا بأس. قال: فمه؟
Abu Dawud (2385), Ahmad (138), and Bayhaqi (4/261) narrated it, and Ibn Khuzayma (1999), Ibn Hibban (3544), and Hakim (1/431) graded it sahih, all of them from the hadith of Layth bin Saad, from Bukayr bin Abdullah, from Abdul-Malik bin Saeed, from Jabir bin Abdullah, and he related it. Hakim said, "Sahih according to the criteria of the two sheikhs."But it contains Abdul-Malik bin Saeed, who is not among the narrators of Bukhari, rather Muslim narrated from him. Its isnad is sahih, and there is no defect in it, but Munziri quoted from Nasai that he said, "This is a munkar hadith." That is what he said! But I do not know the reason for its being munkar.Dhahabi mentioned it in Mizan (2/655), in the entry for Abdul-Malik bin Saeed, from Jabir, and cited the hadith. Then he quoted the statement of Nasai, and said, "Bukayr bin Ashaj narrated it, and he is trustworthy, from Abdul-Malik, from whom more than one person has narrated, so I do not know from whom this comes." End of quote.As for his saying, "hashashtu," al-hashasha and al-hashash mean comfort, lightness, and liveliness.As for what is narrated from him contrary to this, namely that he saw the Prophet ﷺ in a dream, he said, "I saw him not looking at me. I said, 'O Messenger of Allah, what is wrong with me?' He turned to me and said, 'Are you not the one who kisses while fasting?' By the One in whose hand is my soul, I will not kiss a woman while fasting as long as I live." This is daif.Bazzar narrated it, Kashf Astar (1018), and Bayhaqi (4/232), both from the hadith of Abu Usama, from Umar bin Hamza, [who said] Salim narrated to us, from Abdullah bin Umar, from Umar bin Khattab, and he related it. Bazzar said, "We do not know it from Umar except through this route with this wording, and it has been narrated from Umar, from the Prophet ﷺ, contrary to this." End of quote.Haythami said in Majma (3/165), "Bazzar narrated it, and its narrators are the narrators of sahih hadiths." I say, this is as he said, except that his statement gives the impression that the hadith is sahih, for Umar bin Hamza, who is the son of Abdullah bin Umar bin Khattab, although he is among the narrators of Muslim, is nevertheless daif. Most scholars of knowledge have declared him daif, and he narrated a hadith that is contrary [to what is established] and cannot be used as evidence, as Tahawi said (3289), and there is something objectionable in his statement.Bayhaqi said, "Umar bin Hamza alone narrated it. If it is sound, then Umar bin Khattab was strong, to the extent that kissing might have been thought to stir his desire." This is refuted on two counts, as Ibn Turkmani said, "The first, Umar bin Hamza was declared daif by Ibn Main, and Abu Ahmad and Razi said, 'His hadiths are munkar.' The second, legal rulings are not derived from dreams, especially since the Prophet ﷺ had already given Umar a ruling while awake permitting kissing..."