Aisha said, "When the Messenger of Allah ﷺ intended to perform the major ritual washing for janabah, he would begin with his hands and wash them. Then he would wash his private areas and pour water over them. Once they were clean, he would rub his hands against the wall, then proceed to perform the ablution and pour water over his head."
ﷺ قالت: كان رسول الله ﷺ إذا أراد أن يغتسل من الجنابة بدأ بكفيه فغسلهما، ثم غسل مرافغه، وأفاض عليه الماء، فإذا أنقاهما أهوى بهما إلى حائط، ثم يستقبل الوضوء، ويفيض الماء على رأسه.
Abu Dawud (243) narrated it from Amr bin Ali Bahili, who said, Muhammad bin Abu Adi narrated to us, who said, Saeed narrated to me, from Abu Mashar, from Nakhai, from Aswad, from Ayesha, and he related it. Its chain of transmission is sahih. Abu Mashar is Ziyad bin Kulayb Hanzali Kufi, trustworthy, and Nasai and Ajli both deemed him trustworthy.As for his saying "marafighuh," with the mim vowelled fatha, the fa vowelled kasra, followed by the ghayn, it is the plural of "mirfagh," with the ra vowelled damma, meaning the folds of the body where dirt gathers, such as the armpits and the base of the thighs.The explanation of this hadith is that when one intends to perform ghusl from janaba, he begins with his hands and washes them, then washes his body folds, and pours water over his private parts. When he has cleaned them, that is, the body folds and the private parts, he brings his hands down to a wall to rub them with dust for cleaning. Then he proceeds with wudu, pours water over his head, and then over his entire body. This is what has been drawn from the hadiths mentioned on this topic.Also on this topic is the hadith of Abu Saeed Khudri, that a man asked him about ghusl from janaba, and he said, "Three times." The man said, "But my hair is thick!" He replied, "The Messenger of Allah ﷺ had thicker hair than you and was more pleasant smelling."Ibn Majah (576) narrated it from Abu Bakr bin Abu Shayba and Ali bin Muhammad, who both said, Waki narrated to us. Another chain, and Abu Kurayb narrated to us, who said, Ibn Fudayl narrated to us. Both chains go back to Fudayl bin Marzuk, from Atiya, from Abu Saeed, who related the hadith.This chain contains Atiya, who is Atiya bin Saad bin Junada Awfi. Abu Dawud said, "He is not one to be relied upon." Nasai said, "Daif." Abu Zura considered him weak. Abu Hatim said, "Daif, though his hadith is recorded."I say, the correct assessment of him is that of Abu Hatim, for he is not to be discarded entirely, and his hadith has corroborating evidence, as has already been shown.