Anas said that God’s messenger used to perform ablution for every prayer, but that they made the ablution serve as long as they did nothing which broke the state of ceremonial purity. Darimi transmitted it.

Muhammad b. Yahya b. Hibban said that he asked ‘Ubaidallah b. ‘Abdallah b. ‘Umar from whom ‘Abdallah b. ‘Umar got the practice of performing ablution for every prayer whether he was in a state of purity or not, and he replied that Asma’ daughter of Zaid b. al-Khattab told him that ‘Abdallah b. Hanzala b. Abu ‘Amir al-Ghasil told her that God’s messenger was commanded to perform ablution for every prayer whether in a state of purity or not; but when that became a burden to God’s messenger he was commanded to use the tooth-stick before every time of prayer, and the performance of ablution was remitted to him unless his state of purity had been broken. He said that ‘Abdallah considered that he had power to do that, so he did it up to the time of his death. Ahmad transmitted it.

‘Abdallah b. ‘Amr b. al-‘As said that the Prophet (ﷺ) came upon Sa'd when he was performing ablution and asked, “What is the meaning of this extravagance, Sa'd?” He replied, “Is there extravagance in ablution?” He said, “Yes, even if you are beside a flowing river.’’ Ahmad and Ibn Majah transmitted it.

Abu Huraira, Ibn Mas'ud and Ibn ‘Umar reported the Prophet (ﷺ) as saying, “He who performs ablution and mentions God’s name purifies his whole body, but he who performs ablution and does not mention God’s name is pure only where the ablution reached.”

Abu Rafi‘ said that when God’s messenger performed ablution he moved his ring on his finger. Daraqutni transmitted the two traditions and Ibn Majah transmitted the second.

Abu Sa'id reported God's messenger as saying, "Water is necessary only when there is an emission.” Muslim transmitted it. The shaikh and imam Muhyi as-Sunna said that this is abrogated.

Ibn ‘Abbas said that "Water is necessary only when there is an emission” applies to a dream. Tirmidhi transmitted it, but I have not found it in the two Sahihs.

Umm Salama said she told God’s messenger that she kept her hair closely plaited, and asked whether she should undo it when washing after sexual defilement. He replied, “No, it is enough for you to throw three handfuls over your head, then pour water over yourself, and you will be purified.” Muslim transmitted it.

‘A'isha reported that when God’s messenger was asked about a man who noticed moisture but did not remember having had a dream, he said that he must wash; but when asked about a man who thought he had had a dream but noticed no moisture, he said that he did not require to wash. Umm Sulaim asked whether a woman must wash when she experienced that, and he replied, “Yes, women are of the same nature as men.” Tirmidhi and Abu Dawud transmitted it, and Darimi and Ibn Majah transmitted it up to “he did not require to wash.”

She also reported God’s messenger as saying, “When the parts which are circumcised pass one another washing is necessary,” adding that God’s messenger and she did that, and then washed. Tirmidhi and Ibn Majah transmitted it.

Abu Huraira reported God's messenger as saying, “There is sexual defilement under every hair, so wash the hair and cleanse the skin.” Abu Dawud, Tirmidhi and Ibn Majah transmitted it, and Tirmidhi said, “This is a gharib tradition, and al-Harith b. Wajih who is the transmitter is a shaikh one cannot trust.”

‘A'isha said that the Prophet (ﷺ) did not perform ablution after washing. Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

She also said that the Prophet (ﷺ) used to wash his head with marshmallow when sexually defiled, contenting himself with that and not pouring water over it. Abu Dawud transmitted it.

Ya'la told of God's messenger seeing a man washing in a public place, so he mounted the pulpit, and when he had praised and extolled God he said, “God is characterised by modesty and concealment and loves modesty and concealment, so when any of you washes he should conceal himself.” Abu Dawud and Nasa’i transmitted it, but in Nasa’i's version he said, “God is characterised by concealment, so when any of you intends to wash, he should hide behind something.”

Ubayy b. Ka'b said that “Water is necessary only when there is an emission” was a licence granted in the early days of Islam, but that afterwards it was renounced. Tirmidhi, Abu Dawud and Darimi transmitted it.

‘Ali reported that a man came to the Prophet (ﷺ) and said, “I washed because of sexual defilement, then prayed the dawn prayer but noticed a spot about the size of a nail which had not been touched by the water.” God’s messenger replied, “If you had rubbed your hand over it, it would have been enough for you.” Ibn Majah transmitted it.

Ibn ‘Umar said that the original requirement was fifty times of prayer, seven washings to remove sexual defilement, and seven washings when urine fell on a garment. God’s messenger therefore kept on making requests till five times of prayer were appointed, one washing for sexual defilement, and one washing of a garment because of urine. Abu Dawud transmitted it.

Abu Huraira said: God’s messenger met me when I was sexually defiled, took my hand and I walked with him. When he sat down I withdrew, and after I had gone home and washed I came back and found the Prophet (ﷺ) still seated. He asked, “Where have you been, Abu Huraira?” I told him, and he said, “Glory be to God! The believer does not become impure.” This is Bukhari's wording and Muslim has something to the same effect, but after “I told him” he adds: I said to him, “You met me when I was sexually defiled, and I did not like to sit with you till I had washed.” Bukhari has the same in another version.

Abu Sa'id al-Khudri reported God’s messenger as saying, “When any of you has intercourse with his wife and wishes to repeat it, he must perform ablution between the two acts.” Muslim transmitted it.

Anas said that the Prophet (ﷺ) used to have intercourse with his wives, with only a single washing. Muslim transmitted it.