What is the meaning of "negation of perfection" in Ibn Kathir's statement regarding the hadith "If the call to prayer is made and one of you is in a state of janabah, he should not fast that day," which contradicts the hadiths of Aisha and Umm Salamah, and what is the preferred view among the different opinions on this matter?

The aforementioned hadith in Musnad Ahmad, Sahih Ibn Hibban, and others is weak or abrogated, and Abu Hurayrah himself retracted it. In contrast, it is authentically reported in the Sahihayn from Aisha and Umm Salamah that the Prophet, peace and blessings be upon him, would wake up in a state of janabah (major ritual impurity) from intercourse and then fast in Ramadan.

Reconciling these hadiths necessitates interpreting Abu Hurayrah's hadith as referring to the preference for performing ghusl (ritual bath) before dawn, and that the fast of one in a state of janabah is valid, though its reward may not be complete.