Abu Dawud

Benefits and Issues:
➊ There is no contradiction in the aforementioned ahadith [218، 219]; rather, they describe two different situations.
➋ If one again feels desire, then performing ablution (wudu) during this interval is considered recommended (mustahabb) according to the majority of scholars. Imam Ibn Khuzaymah takes this ablution to mean the regular ablution performed for prayer, not merely istinja (cleansing oneself after relieving oneself) or general purification (tanzif), as is the opinion of Imam Tahawi rahimahullah. The benefit mentioned for this is that “it brings about great vigor in one’s disposition.” And this very statement serves as an indication that this is a matter of recommendation (istihbab).

1:
Some scholars have interpreted this as referring to the linguistic meaning of ablution (wudu), and have said that what is meant is washing the private parts. However, the narration of Ibn Khuzaymah, in which it is stated ((فَلْيَتَوَضَّأ وُضُوئَه لِلصَّلَاةِ)) (“let him perform ablution as he does for prayer”), negates this interpretation. The correct view is that what is meant here is not the linguistic but the legal (shar‘i) ablution (wudu). The majority have understood the imperative form ((فَلْيَتَوَضَّأ)) here to indicate recommendation (istihbab). However, according to the Zahiris, it is an expression of obligation (wujub). The evidence of the majority is the hadith of A’ishah radi Allahu anha in which it is stated: ((كَانَ لِلنَّبِيِّ ﷺ يُجَامِعُ ثُمَّ يَعُوْدُ وَلَايَتَوَضَّأُ)) (“The Prophet sallallahu alayhi wa sallam would have intercourse, then return [to his wife] and would not perform ablution [in between]”). Also, in the authentic narration of Ibn Khuzaymah, the phrase ((فَإِنَّه أَنْشَطَ لِلْعُود)) (“for it is more invigorating for returning [to intercourse]”) is mentioned, which also indicates that the imperative form here is for recommendation, not obligation.

This ablution (wudu) is not obligatory, it is recommended (mustahabb), because the Messenger of Allah (sallallahu alayhi wa sallam) said that its benefit is that it restores (energy) for intercourse again. See: (Sahih Ibn Khuzaymah, Book of Ablution, Chapters on Superfluous Purification and Recommendation Without Obligation, Chapter: Mention of the Evidence That the Command for Ablution When Intending Intercourse Is a Command of Recommendation and Guidance, Hadith: 221)

263. Commentary:

➊ The wisdom behind this ablution (wudu) has been mentioned in some narrations as: «فإنه أنشط للعود» — that is, this ablution makes one more energetic and alert for engaging in intercourse again. See: [المستدرك للحاكم : 152/1]
In one narration, the words «وضوءہ للصلاة» are mentioned, meaning: he should perform the ablution (wudu) as is done for prayer. [صحیح البخاري ، الغسل ، حدیث : 288 ، و صحیح مسلم ، الحیض ، حدیث : 305]
This ablution is also recommended (mustahabb).

➋ If a man wishes to have intercourse with his wife a second time, it is not obligatory to perform a ritual bath (ghusl) between the two occasions.

Lexical Explanation:
«أَنْشَطْ» is the superlative form. It means very delightful, joyful, and refreshing. It brings freshness and excellence to the disposition.
«مِنْ غَيْرِ أَنْ يَّمَسَّ مَاءً» The negation mentioned in this sentence includes both ritual bath (ghusl) and ablution (wudu), meaning the Prophet sallallahu alayhi wa sallam would neither perform ablution nor ritual bath. In light of this hadith, it becomes clear that in the narration of Sayyiduna Abu Sa'id al-Khudri radi Allahu anhu, the command to perform ablution is not obligatory, or it is intended to indicate the aspect which is more beneficial.
«وَهُوَ مَعْلُولٌ» According to the scholars of hadith, the reason for this hadith being considered defective (ma'lul) is that Abu Ishaq narrates from Abu al-Aswad. It has been said that Abu Ishaq's hearing from Abu al-Aswad is not established, but Imam Bayhaqi rahimahullah has declared it authentic and has established his hearing. Hafiz Ibn Hajar rahimahullah also considered it defective because, according to him, Abu Ishaq's hearing from Abu al-Aswad is not established. However, Imam Bayhaqi rahimahullah, by establishing that his hearing is certain, removes the defect from the hadith.

Benefits and Issues:
➊ It is established from the narration of Sahih Muslim that the Prophet sallallahu alayhi wa sallam would wash his private part and perform ablution (wudu) for eating, drinking, and intimacy. [صحيح مسلم، الحيض، باب جواز نوم الجنب واستحباب الوضوء۔۔۔، حديث : 305، 306، 307]
➋ According to most scholars of the Ummah, this ablution is not obligatory but recommended (mustahabb).

Benefit:
This hadith proves that it is permissible to have intercourse with one's wife again in the same night. If one wishes to have intercourse again, it is recommended to perform ablution (wudu) in between so that the man becomes refreshed, but if he performs a ritual bath (ghusl), then that is even better.