The Companions teaching Muslims the acts of sex with animals, and dead animals, women, young girls, boys, etc, require washing. Not that it's wrong in Islam, but that if these acts should happen, one should wash both yourself and the recipient of the actions, albeit live, dead or whatever, do the right thing and keep yourself clean for prayer times.

 

This is the hadith, and commentary as it is from:

Kingdom of Saudi Arabia
Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance

in Arabic

 http://hadith.al-islam.com/Display/Display.asp?Doc=1&ID=75883&SearchText=جهدها&SearchType=exact&Scope=0,1,2,3,4,5,6,7,8&Offset=0&SearchLevel=Allword

  Sahih Muslim
Book of Menstruation
Hadith number 525 (NOTE- You will not find this hadith in the English version as it's numbered, but a sanitized western version can be seen below)

Chapter of Hadith: Abrogating a fluid with water and the necessity of washing.

Narrated by Zuhair Ibn Harb, narrated by Ghasan Al-Masma’i, narrated by Muhammad Ibn Al-Mathny, narrated by Ibn Bashar, who said that it was narrated by Muath Ibn Hisham, narrated by Abu Qatada, narrated by Mattar, narrated by Al-Hassan, narrated by Abu Rab’i, narrated by Abu Huraira who said,

"The prophet – peace be upon him – said, ‘If one sits between a woman’s fours (shu’biha Al-arba’) and then fatigues her, then it necessitates that he wash.’

In the hadith of Mattar it is added ‘even if he does not excrete (yunzil).’ Zuhair narrated among them using the phrase ‘Ashba’iha Al-arba’. It was also narrated by Muhammad Ibn Umar Ibn Ibad Ibn Jablah, narrated Muhammad Ibn Abi Uday, narrated by Muhammad Ibn Al-Mathny, narrated by Wahb Ibn Jarir who both related from Shu’bah who narrated from Qatada who gave this same chain of transmission, except that in the hadith of Shu’bah it has the phrase ‘then he labored’ but did not have the phrase ‘even if he does not excrete.’

NOTE-

Here is a similar hadith from the on-line English version of Sahih Muslim:

Book 003, Number 0684:

Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants) and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only when the semen spurts out or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue). He (Abu Musa, the narrator) said: I got up (and went) to 'A'isha and sought her permission and it was granted, and I said to her: O Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don't feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of Allah (may peace be upon him) said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory. (Source)

 

The Hadith commentary translated to English

 

: Commentary of Imam Al-Nawawi on the Hadith

The saying of the prophet – peace be upon him- ‘When he sits  between a her fours legs!) mostly its home animal (shu’biha Al-arba) and  intercourse her then fatigues her’

 In another narration the word ‘Ashu’biha’ is used. The scholars have disagreed about the intended meaning of ‘shu’biha Al-arba’ (the fours) for some said that it means the arms and the legs, while others have said that it refers to the legs and thighs, and other said it means the legs and the edge of the pubic area. Al-Qadi Ayad chose the meaning of the four areas surrounding the vagina. The word (Shu’b) means areas, its singular form being (Shu’bah). As for those who say (Ashba’iha) that is the plural of the word (Shu’b).

The word Aj-hada-ha (fatigue her) means to plow her, which was also stated by Al-Khatabi. Others have said it means to make her reach exhaustion as in the phrase ‘she made him toil and labor till he was exhausted’. Al-Qadi Ayad – may Allah rest his soul- said ‘Primarily, the word (Jahada’ha) means that the man exerted his effort working in a woman, where the word (Juh’d) means energy and refers to motion by describing the type of work. This is similar to his (the prophet) saying ‘he who plowed her’ meaning he who penetrated her by his motion. Otherwise, what other fatigue could a man experience because of her, and Allah knows best.

 The meaning of the hadith is that the necessity to wash is not limited to when semen is ejaculated, rather it is when the penile head (Hash-fa, lit. “the head of the male member,” i.e. head of the penis) penetrates the vagina, then it is necessary for the man and the woman to wash. There is no disagreement on this today, even though there was disagreement on this by some of the early companions and others later. However, an agreement was later reached and this is what we have shown and presented previously.

 Our companions have said that if the penile head has penetrated A WOMAN’S ANUS, or A MAN’S ANUS, or AN ANIMAL’S VAGINA or ITS ANUS then it is necessary to wash whether the one being penetrated is alive OR DEAD, YOUNG OR OLD, whether it was done intentionally or absentmindedly, whether it was done willfully or forcefully. This also applies if the woman places the male member inside her while the man is asleep, whether the penis is erect or not, whether the penis is circumcised or uncircumcised. All these situations require that the person committing the act and the one the act is committed on must wash themselves, unless the person committing the act or the person the act is committed on is a young male or female. In that case it cannot be said that the person must wash, for they do not have the responsibility, rather it is said that this person is in a state of impurity. If that person can discern (the sexual act) then his guardian can command him to wash just as he commands him to perform the ablution washing for prayers. For if he prays without washing, his prayer has not been performed correctly; likewise if he doesn’t wash after he reaches puberty he must be forced to wash. If he washed as a youth and then reaches puberty, then he does not have to repeat the washing.

 Our companions have said that intercourse occurs when a healthy male’s penile head completely penetrates (an orifice), as has been unanimously agreed. Thus, when the penile head has completely disappeared (inside the orifice), then all the regulations concerning washing apply. It is unanimously agreed that it is not necessary that the entire penile shaft penetrate to apply the regulations of washing. If part of the penile head penetrates, then the regulations of washing are not imposed as is agreed, except by an odd few of our companions who said that even in this case all the regulations of washing apply. However, this opinion is wrong, rejected and abandoned.  If the male member was severed and what remained was less than the length of the penile head, then none of the washing regulations apply. If the part remaining was equal in length to the penile head length then that part must completely penetrate for the regulation of washing to apply. If the part remaining was greater in length to the penile head length then there are two famous opinions for our companions. The most correct is that if the portion that penetrates is equal to the length of the penile head, then the regulations for washing apply. The other opinion is that none of the regulations for washing apply until the entire remaining length of the penile shaft completely penetrates and Allah knows best.

 If a man wraps a sheath around his male member and then ejaculates inside a woman’s vagina, then there are three opinions from our companions. The most famous is that the man must wash. The second is that he does not have to wash because he ejaculated inside the sheath. The third is that if the sheath is thick and prevents climax and wetness (in the vagina) then washing is not necessary, otherwise it is necessary and Allah knows best.

 

If a woman inserts (in her vagina) AN ANIMAL’S PENIS she must wash, and if she inserts A DETACHED PENIS (thakaran maktu-an, lit. “a severed male member”; a marital aid perhaps!?) there are two opinions; the most correct is that she must wash.

نسخ الماء من الماء ووجوب الغسل بالتقاء الختانين  525 الحيض صحيح مسلم   ‏ ‏و حدثني ‏ ‏زهير بن حرب ‏ ‏وأبو غسان المسمعي ‏ ‏ح ‏ ‏و حدثناه ‏ ‏محمد بن المثنى ‏ ‏وابن بشار ‏ ‏قالوا حدثنا ‏ ‏معاذ بن هشام ‏ ‏قال حدثني ‏ ‏أبي ‏ ‏عن ‏ ‏قتادة ‏ ‏ومطر ‏ ‏عن ‏ ‏الحسن ‏ ‏عن ‏ ‏أبي رافع ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏أن نبي الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏إذا جلس بين ‏ ‏شعبها ‏ ‏الأربع ثم جهدها فقد وجب عليه الغسل ‏ ‏وفي حديث ‏ ‏مطر ‏ ‏وإن لم ينزل ‏ ‏قال ‏ ‏زهير ‏ ‏من بينهم بين ‏ ‏أشعبها ‏ ‏الأربع ‏ ‏حدثنا ‏ ‏محمد بن عمرو بن عباد بن جبلة ‏ ‏حدثنا ‏ ‏محمد بن أبي عدي ‏ ‏ح ‏ ‏و حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏وهب بن جرير ‏ ‏كلاهما ‏ ‏عن ‏ ‏شعبة ‏ ‏عن ‏ ‏قتادة ‏ ‏بهذا الإسناد ‏ ‏مثله غير أن في حديث ‏ ‏شعبة ‏ ‏ثم اجتهد ولم يقل وإن لم ينزل ‏     صحيح مسلم بشرح النووي ‏ ‏قوله : ( أبو غسان المسمعي ) ‏ ‏هو بفتح الغين المعجمة وتشديد السين المهملة , ويجوز صرفه وترك صرفه . والمسمعي بكسر الميم الأولى وفتح الثاني , واسمه مالك بن عبد الواحد , وقد تقدم بيانه مرات , لكني أنبه عليه وعلى مثله لطول العهد به , كما شرطته في الخطبة . ‏ ‏قوله : ( أبو رافع عن أبي هريرة ) ‏ ‏اسم أبي رافع : ( نفيع ) وقد تقدم أيضا . ‏ ‏قوله صلى الله عليه وسلم : ( إذا قعد بين شعبها الأربع ثم جهدها ) ‏ ‏وفي رواية ( أشعبها ) اختلف العلماء في المراد بالشعب الأربع , فقيل : هي اليدان والرجلان , وقيل : الرجلان والفخذان , وقيل : الرجلان والشفران , واختار القاضي عياض أن المراد شعب الفرج الأربع , والشعب النواحي واحدتها شعبة , وأما من قال : ( أشعبها ) , فهو جمع شعب . ومعنى ( جهدها ) حفرها كذا قاله الخطابي وقال غيره : بلغ مشقتها , يقال : جهدته وأجهدته بلغت مشقته , قال القاضي عياض رحمه الله تعالى : الأولى أن يكون جهدها بمعنى بلغ جهده في العمل فيها , والجهد الطاقة , وهو إشارة إلى الحركة وتمكن صورة العمل , وهو نحو قوله من حفرها أي كدها بحركته . وإلا فأي مشقة بلغ بها في ذلك . والله أعلم . ومعنى الحديث أن إيجاب الغسل لا يتوقف على نزول المني بل متى غابت الحشفة في الفرج وجب الغسل على الرجل والمرأة , وهذا لا خلاف فيه اليوم , وقد كان فيه خلاف لبعض الصحابة ومن بعدهم , ثم انعقد الإجماع على ما ذكرناه , وقد تقدم بيان هذا . قال أصحابنا : ولو غيب الحشفة في دبر امرأة , أو دبر رجل , أو فرج بهيمة , أو دبرها , وجب الغسل سواء كان المولج فيه حيا أو ميتا , صغيرا أو كبيرا , وسواء كان ذلك عن قصد أم عن نسيان , وسواء كان مختارا أو مكرها , أو استدخلت المرأة ذكره وهو نائم , وسواء انتشر الذكر أم لا , وسواء كان مختونا أم أغلف , فيجب الغسل في كل هذه الصور على الفاعل والمفعول به إلا إذا كان الفاعل أو المفعول به صبيا أو صبية فإنه لا يقال وجب عليه لأنه ليس مكلفا , ولكن يقال صار جنبا فإن كان مميزا وجب على الولي أن يأمره بالغسل كما يأمره بالوضوء , فإن صلى من غير غسل لم تصح صلاته , وإن لم يغتسل حتى بلغ وجب عليه الغسل , وإن اغتسل في الصبى ثم بلغ لم يلزمه إعادة الغسل . قال أصحابنا : والاعتبار في الجماع بتغييب الحشفة من صحيح الذكر بالاتفاق , فإذا غيبها بكمالها تعلقت به جميع الأحكام , ولا يشترط تغييب جميع الذكر بالاتفاق . ولو غيب بعض الحشفة لا يتعلق به شيء من الأحكام بالاتفاق إلا وجها شاذا ذكره بعض أصحابنا أن حكمه حكم جميعها , وهذا الوجه غلط منكر متروك , وأما إذا كان الذكر مقطوعا فإن بقي منه دون الحشفة لم يتعلق به شيء من الأحكام , وإن كان الباقي قدر الحشفة فحسب تعلقت الأحكام بتغييبه بكماله , وإن كان زائدا على قدر الحشفة ففيه وجهان مشهوران لأصحابنا أصحهما أن الأحكام تتعلق بقدر الحشفة منه , والثاني لا يتعلق شيء من الأحكام إلا بتغييب جميع الباقي . والله أعلم . ‏ ‏ولو لف على ذكره خرقة وأولجه في فرج امرأة ففيه ثلاثة أوجه لأصحابنا منها والمشهور أنه يجب عليهما الغسل , والثاني لا يجب لأنه أولج في خرقة , والثالث إن كانت الخرقة غليظة تمنع وصول اللذة والرطوبة لم يجب الغسل . وإلا وجب . والله أعلم . ‏ ‏ولو استدخلت المرأة ذكر بهيمة وجب عليها الغسل , ولو استدخلت ذكرا مقطوعا فوجهان أصحهما يجب عليها الغسل . ‏

 

Notes from a western Webmaster:

All of the above shows the duplicity that exists within Islamic interpretation. Muslims will strongly point out verses in Ahadith and in the Qur'an where Mohammad or the Companions clearly state that anyone that lies with an animal must be killed as well as the animal. This is true. They exist as well.

What we don't see, because we are not Arabic speaking people for the most part, is they have all their bases covered. You'd never get that impression from the "USC" or any other English translation of Ahadith commentaries. 

If you take the above Arabic version, and copy the URL, then go to "Google Translation" or click this link HERE, you'll see that the Arabic is completely destroyed. What you can see though in the fourth section of Arabic are the phrases: 

"....or Faraj animals, or hatched, then washing it is assigned, whether alive or dead, small or large, whether intentionally or forgotten about, and whether selected or compulsion,....."

The word "Faraj", if you look it up is Arabic-derived, proper word for vagina. (source )

So with a little searching on our own, we can clearly see that the Arabic translation of  "or Faraj animals", speaks of  "or vagina animals". The rest of the destroyed translation we can make out understanding that whether dead or alive, small or large, or intentional, all follows exactly with Christian Prince's contention of the meaning of this commentary. 

Muslims may attack Christian Prince's English, and he speaks it much better then he writes it, but what they can't deny in any of their rebuttals to his old site, is that he speaks from knowledge they do not have and to which they cannot answer.  When one of those gentlemen commentaries can take the place of  Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (Arabic:أبو زكريا يحيى بن شرف النووي), popularly known as al-Nawawi, an-Nawawi or Imam Nawawi (631 - 676 A.H. / 1234 - 1278 CE), only then  can they say Islam does not teach this.