Musnad Ishaq

Benefits:
From the aforementioned hadith, it is understood that when the private parts meet, ritual bath (ghusl) becomes obligatory, even if semen (mani) is not discharged. In another hadith it is stated: ((اَلْمَاءُ مِنَ الْمَاءِ۔)) "Water is from water." (Muslim, no. 343)
The meaning is that ritual bath (ghusl) becomes obligatory only when semen is discharged. Apparently, the two aforementioned hadiths seem to be in contradiction. The scholars have reconciled them in such a way that the first narration is abrogating (nasikh) and the second is abrogated (mansukh), meaning the ruling in the second hadith was in the early period of Islam. Later, it was abrogated, and then the Noble Prophet sallallahu alayhi wa sallam said: "Ritual bath (ghusl) becomes obligatory merely by penetration," as is found in the narration of Sayyiduna Ubayy ibn Ka'b radi Allahu anhu, that indeed the fatwa which people used to mention—that the use of water (i.e., ritual bath) is only upon the discharge of water (i.e., semen)—was a concession which the Messenger of Allah sallallahu alayhi wa sallam had granted in the early period of Islam. But after that, he commanded us to perform ritual bath (ghusl) merely upon penetration. (Sunan Abi Dawud, no. 215; Sahih Ibn Majah, no. 493)

The four Rightly Guided Caliphs, the majority of the Companions, the Followers (Tabi'in) rahimahumullah ajma'in, and the jurists of the Ummah all hold the view that ejaculation is not necessary; rather, ritual bath (ghusl) becomes obligatory merely by the meeting of the private parts. (Fath al-Bari: 1/397; Nasb al-Rayah: 1/82)