Ibn Majah

Explanation:
All these narrations pertain to the early period. Now, after intercourse, ritual bath (ghusl) is obligatory whether ejaculation occurs or not.
«قال النووي اعلم ان الامة مجتمعة الآن على وجوب الغسل بالجماع وان لم يكن معه انزال وكانت جماعة من الصحابة على انه لايجب الا بالانزال ثم رجع بعضهم وانعقد الاجماع بعد الاخرين انتهي. قلت لاشك فى ان مذهب الجمهور هوالحق والصواب.» [تحفة الاحوذي،ج1، ص: 110-111]
That is, now there is consensus (ijma‘) of the Ummah that ritual bath (ghusl) becomes obligatory after intercourse, whether semen is emitted or not. (Our respected teacher and scholar, Allamah Abdur Rahman Mubarakpuri rahimahullah, states) that I say: this is the truth and correct position.

Hadith Authentication (Takhrij al-Hadith):
[196۔ البخاري فى : 4 كتاب الوضوء : 34 باب من لم ير الوضوء 180، مسلم 345، بيهقي 165/1]
Lexical Explanation:
«قُحِطْتَ» means you did not ejaculate.
«فَعَلَيْكَ الْوُضُوْء» then you must perform ablution (wudu). That is, if someone has intercourse but there is no ejaculation, meaning the emission of semen does not occur, then ritual bath (ghusl) is not required; rather, only ablution (wudu) is sufficient. This ruling was in the early period of Islam, but later it was abrogated, and now the permanent ruling is that the mere meeting of the private parts makes ritual bath (ghusl) obligatory, whether ejaculation occurs or not. As the next chapter also discusses this, and in an authentic hadith, our master Ubayy ibn Ka'b radi Allahu anhu has also clarified this. [صحيح : صحيح ابن ماجة 493، أبوداود 215، ترمذي 110، ابن ماجة 609]
Imam Nawawi rahimahullah has transmitted the consensus (ijma') of the Ummah on this. Likewise, the Saudi Council of Fatwa has also issued the same verdict. [شرح المهذب للنووي 36/4، فتاويٰ اللجنة الدائمة 293/5]

Hadith Commentary:
1.
This chapter has two parts:
(a)
Everything that exits from the urinary or anal passage nullifies ablution (wudu).
(b)
Anything that exits from any passage other than the urinary or anal passage does not nullify ablution.
This hadith corresponds to the first part of the chapter heading, because during intercourse, even if ejaculation does not occur, a drop of pre-seminal fluid (madhy) is inevitably discharged, thus ablution becomes necessary.
Whether ritual bath (ghusl) becomes obligatory due to this or not will be discussed in the Book of Ghusl.
There, the position of Imam Bukhari rahimahullah will also be discussed; however, at this point, it is necessary to clarify that the above hadith is abrogated.
2.
If this hadith is considered abrogated, then how can it be used as evidence regarding ablution? The answer to this has been given by Hafiz Ibn Hajar rahimahullah in these words: The obligation of ritual bath (ghusl) due to non-ejaculation is abrogated, because the command of the Messenger of Allah sallallahu alayhi wa sallam regarding ritual bath is its abrogator. However, the command regarding ablution has not been abrogated; rather, the legislation of ablution remains even in the case of ritual bath. And as we have mentioned earlier, the reason for ablution is that the discharge of pre-seminal fluid (madhy) does occur, and also, touching a woman can be a cause for ablution. The relevance to the chapter heading is also evident from this.
(Fath al-Bari: 1/371)
Hafiz Ibn Hajar rahimahullah’s view that ablution is necessary due to touching a woman is questionable, and it is also contrary to the position of Imam Bukhari rahimahullah.
3.
The Ansari mentioned in the narration refers to Hazrat Itban bin Malik radi Allahu anhu, as clarified in Sahih Muslim (Hadith: 343).
When the Messenger of Allah sallallahu alayhi wa sallam saw that he arrived late and water was dripping from his head, he surmised that perhaps he had been occupied with his wife and that they had hurried him.
To infer from this incident that the Prophet sallallahu alayhi wa sallam had knowledge of the unseen is sheer ignorance. Thus, a commentator of Bukhari has written:
“It is understood from this hadith that the Master of the Universe sallallahu alayhi wa sallam is aware of hidden matters. In this hadith, intercourse itself is among the hidden matters, and whether ejaculation occurred or not is also a hidden matter.”
(Tafhim al-Bukhari: 1/437)
4.
At the end, there is a reference to a corroborating narration (mutaba‘at), that Wahb bin Jarir has corroborated Nadr bin Shumayl in narrating from Shu‘bah, which Abu al-‘Abbas al-Sarraj has mentioned in his Musnad with a connected chain. Also, Imam Bukhari rahimahullah has stated that Ghundar and Yahya bin Sa‘id al-Qattan have also narrated this from Shu‘bah, but they did not mention the word “ablution” (wudu).
Regarding Yahya bin Sa‘id, this is correct that he did not mention the word “ablution,” as is explicitly stated in (Musnad Ahmad: 3/26), but Ghundar did mention the word “ablution.”
He narrated it in these words:
“You are not obliged to perform ritual bath (ghusl), but only ablution (wudu) is obligatory upon you.”
As Imam Muslim rahimahullah has mentioned his narration.
(Sahih Muslim, al-Hayd, Hadith: 345)
5.
The word “aw” (or) in the hadith is for variety (tanwi‘).
The Messenger of Allah sallallahu alayhi wa sallam has made the following distinction: whether non-ejaculation is due to the person himself or due to some external factor, in both cases the ruling is the same—that only ablution (wudu) is obligatory upon him.
Ritual bath (ghusl) is not necessary.
(Sharh al-Kirmani: 2/20)
But this ruling has now been abrogated, as the Messenger of Allah sallallahu alayhi wa sallam said:
“When a man attempts intercourse with his wife and the circumcised parts meet, then ritual bath (ghusl) becomes obligatory, whether ejaculation occurs or not.”
(Sahih al-Bukhari, al-Ghusl, Hadith: 291)

3: After the (obligatory) morning and evening prayers, recite the following supplication seven times:
«اَللّٰهُمَّ اَجِرْنِيْ مِنَ النَّارِ»
O my Allah! Keep me in Your protection from the Fire. [ابوداود: 5079 و سنده حسن وصححه ابن حبان، الموارد: 2346]

Note:
The narrator of this hadith, Harith bin Muslim, has been declared trustworthy (thiqah) by Ibn Hibban,
and some scholars have mentioned him among the Companions (Sahabah).
The hadith of such a narrator does not fall below the level of hasan (good). Also see: [التلخيص الحبير ج1 ص 47 ح 70 جدة رباح]
Hafiz Ibn Hajar has called this narration “hasan.” [نتائج الافكار ج 2 ص 326 مجلس: 191]
Munziri has indicated towards its being hasan. [الترغيب و الترهيب 303/1، 304]
And Haythami has declared Harith bin Muslim trustworthy (thiqah). [مجمع الزوائد 99/8]

Lexical Explanation:
«اَلْمَاءُ مِنَ الْمَاءِ» in this, «مِنْ» is for reasoning. And in some narrations, «إِنَّمَا الْمَاءُ مِنَ الْمَاءِ» is with the word of exclusivity. By the first «الماء», what is meant is well-known water, i.e., bathing (ritual bath/ghusl), and by the second «الماء», semen (mani) is meant. The meaning is that ritual bath (ghusl) with water becomes obligatory when ejaculation occurs and semen is discharged. When a man lies with his wife and performs the act that results in the discharge of semen, then ritual bath (ghusl) becomes necessary. If, despite such an act, semen is not discharged, then ritual bath (ghusl) is not obligatory. This includes both sexual intercourse (jima‘) and nocturnal emission (ihtilam). In the narrations, it is explicitly mentioned that this ruling is regarding sexual intercourse. Its implication is that if a man has intercourse but does not ejaculate, then ritual bath (ghusl) is not obligatory upon him. The research regarding this is that in the beginning of Islam, the ruling was indeed like this, but from the hadith of Sayyiduna Abu Hurairah radi Allahu anhu and other narrations, this ruling was abrogated. Now, ritual bath (ghusl) becomes obligatory merely by intercourse, whether ejaculation occurs or not. Although this hadith has not been reported regarding nocturnal emission (ihtilam), since the wording is general, it includes that as well, and that is: in nocturnal emission (ihtilam), until ejaculation occurs, ritual bath (ghusl) is not obligatory, and nothing contrary to this has been reported; rather, there is support for it.

Benefits and Issues:
➊ According to the majority of scholars, this hadith is about nocturnal emission (ihtilam), not about intercourse (jima‘).
➋ Sayyiduna Ubayy ibn Ka‘b radi Allahu anhu narrates that in the beginning of Islam, the ruling was also that ritual bath (ghusl) after intercourse was obligatory only when ejaculation occurred, but after some time, this ruling was abrogated.
➌ Qadi Ibn al-‘Arabi has said that there is consensus among all Muslims on this issue: when the private parts of a man and a woman meet, ritual bath (ghusl) becomes obligatory, even if ejaculation does not occur.