நோன்பின் போது மிருகம்,பிணத்துடன் உடலுறவு…
“விலங்கு,பிணம் முதலானவைகளுடன் உடலுறவு மற்றும் சுய இன்பம் போன்ற செயல்கள் ; விந்து வெளியேறாமல் இருந்தால் ; நோன்பு இருத்தலை செல்லாததாக ஆக்கிவிடாது.”
ஆதாரம் :சுன்னி நூலான “பத்தவா காதி கான்”(Fatawa Qadhi Khan) ,பக்கம் 820
சுன்னி முஸ்லிம்களே,நோன்பின்போது, மிருகத்துடனோ அல்லது பிணத்துடனோ நீங்கள் உறவு வைத்துக்கொள்ளலாம்…விந்து வெளியேறாமல் இருக்கும்படி கவனமாக இருந்துக்கொண்டால் போதும்…உங்கள் நோன்பு செல்லுபடி ஆகும்…
ஹஜ்ஜின் போது மிருகத்துடன் உடலுறவு வைத்துக்கொண்டால் ??
“மிருகத்துடன் ஒருவன் உடலுறவுக் கொண்டால், அவனது ஹஜ் செல்லுபடி ஆகும் ”
ஆதாரம் :
சுன்னி இஸ்லாமிய ஈமாம் அபு பக்கர் அல்-கஷாணி என்பவரின் நூலான ” பதயீ அல்-சனயீ (Badaye al-sanaye )”,தொகுதி 2,பக்கம் 216
மிருகங்களை புணர்ந்தால்,தண்டனை இல்லை..
மிருகங்களுடன் உடலுறவு கொண்டால்,தவறு இல்லை..எந்த தண்டனையும் இல்லை..
ஆதாரம் :-
Narrated Abdullah ibn Abbas: There is no prescribed punishment for one who has sexual intercourse with an animal.
Abu Dawud 38:4450
ஆக,முஸ்லிம் ஆண்கள் பெண் ஒட்டகத்தையும்,முஸ்லிம் பெண்கள் ஆண் ஒட்டகத்தையும் புணரலாம்,அதான் தண்டனை ஒன்றும் இல்லையே…
SEX WITH ANIMAL IN ISLAM ( نكاح الحيوانات )
unlike the West, Islamic societies do not universally harbor negative attitudes towards bestiality. Many Muslims seek out gratification or are indifferent to this perversion, and in some cases it is even openly promoted .This is all in stark contrast with their attitudes towards homosexuality and their allowance of pedophilia. Therefore to claim that the West without the guidance of Islam has allowed bestiality is not only false, but hypocritical when you consider that this perversion, alongside pedophilia, is left largely unhindered by the Islamic clerisy in their societies and runs rampant among followers of Islam.
Miner and DeVos (1960)[ professor emeritus of anthropology at the University of California, Berkeley, and a pioneer in cultural psychology, ethnic identity and migration studies ] comment that amongst Arab tribal cultures, “Bestiality with goats, sheep, or camels provides another outlet. These practices are recognized as common among boys.” Havelock-Ellis [note 52] states “The Arabs, according to Kocher, chiefly practice bestiality with goats, sheep and mares. The Annamites, according to Mondiere, commonly employ sows and (more especially the young women) dogs.”Historical And Cultural Perspectives On Zoophilia,Serving History .A 9th century, arabic literary work (“Risalat mufakharat al-sudan ‘ala al-bidan”) highlights the prevalence and history of beastiality among many arab tribes . In the next Fatwa as you see sex with animal in original Arabic version of this fatwa is considered ( نكاح الحيوانات ) that is sex with animal, Marriage to animals!! :
=() al-Uzma Seyyid Ali al-Sistani(Sex with animals Fatwa )
“Sex with animals (نكاح الحيوانات ) before the mission (Islam) was wide spread and many narrations are narrated that it is halal but makrooh (disliked). And on the compulsory precaution one should abandon this practice that may cause self harm. And you must admit this to the owner of the sheep and pay the owner.
” [ http://www.wikiislam.net/wiki/File:Sistani-fatwa.jpg ][ Allamah Hassan bin Mansoor Qadhi Khan, Fatawa Qadhi Khan, Page 820 ]
The Arabs have never taken quite so condemnatory attitude towards the practice of bestality, and indeed a popular Arab saying that “The pilgrimage to Mecca is not complete without copulating with the camel.”[Robert E.L. Masters – Forbidden Sexual Behavior and Morality – The Julian Press, 1st edition 1966,]
Apparantly this mentality is not against Islam and even it is reflected in some hadith:
=() Abu Bakar al-Kashani (d. 587 H), Badaye al-Sanae, Vol. 2, p. 216″ ولو وطئ بهيمة لا يفسد حجه ” “If he had sexual intercourse with an animal, that will not make his hajj void”
=() Allamah Hassan bin Mansoor Qadhi Khan, Fatawa Qadhi Khan, Page 820
“Sex with animals, dead people and masturbation, does not invalidate one’s fast provided ejaculation does not occur”
=() Abu Dawud Book 38, Number 4450:Narrated Abdullah ibn Abbas:”There is no prescribed punishment for one who has sexual intercourse with an animal.”As you see in this hadith if the action of having sex with animal is forbidden then why there is not any prescribed punishment for this forbiden action?According to Judith Worell (PhD, a clinical psychologist and Professor Emerita at the University of Kentucky in Lexington winner of Gold Medal Awards by The American Psychological Foundation (APF) recognize distinguished and enduring records of accomplishment in four areas of psychology ) :”the permissibility of bestiality seems to have been left open to ‘interpretation.’”[ Encyclopedia of women and gender: Volume 1 (p. 298) – Academic Press; 1 edition, September 27, 2001, ISBN 9780122272455 ]
In Islam there are issues that are strictly forbidden ,though in many cases Muhammad is exempted of some of them , yet still the laws are applied to the people. Under those laws there is not excuse, exception,or explanation and details. For example ” pork meat “is forbidden ,period. there is not any kind of exception and details in this law.Bestality is not one of those issues .If Islamic teachings were truly opposed to such a practice, then this omission is somewhat surprising when you consider that, historically, bestiality was indigenously accepted in the Middle-East.For example according to Ayatullah al Uzma Khomeini’s book , “Tahrirolvasyleh” fourth volume, Darol Elm, Gom, Iran, 1990 :
23 :
الحيوان الموطوء إن كان مما يراد أكله كالشاة و البقرة و الناقة يجب أن يذبح ثم يحرق و يغرم الواطئ قيمته لمالكه إن كان غير المالك ، و إن كان مما يراد ظهره حملا أو ركوبا و ليس يعتاد أكله كالحمار و البغل و الفرس أخرج من المحل الذي فعل به إلى بلد آخر فيباع فيه ، فيعطى ثمنه للواطئ ، و يغرم قيمته إن كان غير المالك .
Issue 23 – The animal which has had intimate intercourse done upon it, if it of (a type) that one wants to eat, like a sheep, and a cow, and a she-camel, then it is wajib to slaughter it then burn it, and the doer of the intimate act is fined its value toits owner if he was not the owner. And if it is of (a type) that one wants to (use) its back to carry (i.e. a beast of burden) or to ride, and its eating is not customary, like the donkey and the mule and the horse, it is taken out of spot in which it was done to another balad (country?) and sold in it. So its price is given for (? Unsure) the doer of the intimate act and he is fined its value if he was not the owner.
In simple word:”A man can have sex with animals such as sheep, cows, camels and so on. However, he should kill the animal after he has his orgasm. He should not sell the meat to the people in his own village; but, selling the meat to the next door village should be fine!!!!”As you see , if the sex with animals are forbiden in Islam then there is no need for details , excuses and other rules.
Robert Masters had correctly stated, “bestiality was not specifically prohibited by the Prophet,”[Robert E.L. Masters – Forbidden Sexual Behavior and Morality – The Julian Press, 1st edition 1966,]
=() Sahih Muslim ,Book of Menstruation Hadith number 525:
According to Commentary of Imam Al -Nawawi on this hadith he explains that “If a woman inserts (in her vagina) an animal’s penis she must wash ”
Is this Islamic morality that Muslims are alking about? In a society where homosexuals and adulterers are stoned to death for so called “sexual immorality” you would expect a similar outcome for someone caught having sex with an animal but surprisingly this is not the case!! and even Islamic thinker (like Ayatullah Khomeini )recommend proper way to have sex with animals!!!!
Now let see what Quran says about bestality?As usual Quran is a confused book in this topic as well:
=() Quran 42:11 :” فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ ” Shakir: The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby; nothing like a likeness of Him; and He is the Hearing, the Seeing.
Pay very close attention the Arabic preposition ” مِنْ “(MIN) and the conjunction ” وَ “(va) in the sentence. As a result of the wording of the text this is how it literally reads:
“…The Creator of the heavens and the earth, he has made for you spouses FROM yourselves AND FROM the cattle spouses, whereby He multiplies you…” Now here we have several problems and questions:
1)What does Allah mean when he says he has created mates or spouses from themselves (means “you” “yourselves”)?
Who are the “yourselves” of the sentence?
a)Are “they” both men and women, and if so does this mean that marriage can take place only between members of the opposites sex?
b)Can marriage occur between all sexes( heterosexual, homosexual, lesbian marriages are all permitted by this text)?
c)Since the text addresses the same group(“you”) when it mentions that Allah also created mates from the cattle does this therefore mean that(“you”) humans can engage in sexual intercourse with animals?
d)Why even mention mates from the cattle in a text dealing with human sexual relations?
e)If the text means human can have sex with cattle then with the guidance of Allah they can multiply mankind, then Quran thought that man could cause an animal to get pregnant thereby conceiving human species? Or perhaps Muhammad assumed that the union between these two species would result in a third type of species thereby propagating two kinds of creatures simultaneously?( as they did already : Djins and mankind!).
f) May be Quran is trying to say that Allah created you spouses and the cattle for enjoyment, and yet he multiplies humans only through sexual union amongst themselves.
g) maybe Allah is saying that human intercourse is for both pleasure and multiplication, whereas intercourse with cattle is strictly for pleasure!
IF Muslims claims that homosexual and bestial relations are condemned in Islam can they provide explicit Quranic references ?In simple words, by using the Quran alone can Muslims show that Allah abhors bestial acts?
There are 2 verses that indirect supports for the permissibility of bestiality:
1)=() Quran 23:1>>>11 :Shakir:
(1)Successful indeed are the believers,
(2)Who are humble in their prayers,
(3)And who keep aloof from what is vain,
(4) And who are givers of poor-rate,
(5) And who guard their private parts,
(6) Except before their mates or those whom their right hands possess, for they surely are not blameable,
(7) Except before their mates or those whom their right hands possess, for they surely are not blameable,
(8) And those who are keepers of their trusts and their covenant,
(9) And those who keep a guard on their prayers;
(10) These are they who are the heirs,
(11)Who shall inherit the Paradise; they shall abide therein.
2)=() Quran 70:28>>>35 Asad: for, behold, of their Sustainer’s chastisement none may ever feel [wholly] secure; and who are mindful of their chastity, [not giving way to their desires] with any but their spouses (azwajihim) – that is, those whom they rightfully possess [through wedlock] – : for then, behold, they are free of all blame, whereas such as seek to go beyond that [limit] are truly transgressors; and who are faithful to their trusts and to their pledges: and who stand firm whenever they bear witness; and who guard their prayers [from all worldly intent]. These it is who in the gardens [of paradise] shall be honoured!
some Muslims use these verses to prove that Islam does not permit bestiality because apparantly limit lawful relations to a man is spouses or slave girls, and anything beyond that is over the limit that Allah has ordained.BUT the problem is that “those whom your right hands possess” are not limited to wives or female slaves. Since the right hand usually is the dominant hand so it is a figurative expression to indicate anything that are under your control .These verses refer to all the believers, male or females, husbands or wives, and to whatever a person owns or possesses such as animals, property etc.
There is even one place in the Quran talks about the list of persons and things that a man possesses:(3:14) : ” زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ “Shakir: The love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and Allah is He with Whom is the good goal (of life).
There are verses in Quran where “those whom your right hands possess” includes more than just the female captives ( 4:36/ 16:71/ 30:28). you can even see this concept in some of the famous Islamic debaters speech such as :Osama Abdallah or Muhammad Asad ( journalist, traveler, writer, linguist, thinker, political theorist, diplomat and Islamic scholar ).
This is Islam that they try to hide from people and many Muslims are kept in darkness and have no clue about their own” Noble book”and the author “Noble role model”!!!!
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Why did zakir naik say moslems can have sex with goats?
He is stating what is in the Muslim texts and what was reiterated by Ayatollah Khomeini:
"A man can have sex with animals such as sheep, cows, camels and so on. However, he should kill the animal after he has his orgasm. He should not sell the meat to the people in his own village, but selling the meat to a neighboring village is reasonable.
If one commits the act of sodomy with a cow, a ewe, or a camel, their urine and their excrement become impure and even their milk may no longer be consumed. The animal must then be killed as quickly as possible and burned" - ["Tahrirolvasyleh", fourth edition, Qom, Iran, 1990]
- Ayatollah Khomeini
Here is the Muslim opinion on sex with children:
"A man can have sexual pleasure from a child as young as a baby. However, he should not penetrate vaginally, but sodomizing the child is acceptable. If a man does penetrate and damage the child then, he should be responsible for her subsistence all her life. This girl will not count as one of his four permanent wives and the man will not be eligible to marry the girl’s sister… It is better for a girl to marry at such a time when she would begin menstruation at her husband’s house, rather than her father’s home. Any father marrying his daughter so young will have a permanent place in heaven. ["Tahrirolvasyleh", fourth edition, Qom, Iran, 1990]
- Ayatollah Khomeini
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Sahih Hadith
There is no prohibition against bestiality to be found within the two Sahihs. However there does exist a certain hadith and commentary by the renowned Islamic scholar al-Nawawi, which is of interest.
The following narration does not exist in the English translations of Sahih Muslim, but a similar (but sanitized version) appears in: Sahih Muslim 3:684
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
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 four parts (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 ejaculate (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 ejaculate.’
Sahih Muslim - Book of Menstruation - hadith #525
About Imam al-Nawawi
Commentary
صحيح مسلم بشرح النووي قَوْله : ( أَبُو غَسَّان الْمِسْمَعِيّ ) هُوَ بِفَتْحِ الْغَيْن الْمُعْجَمَة وَتَشْدِيد السِّين الْمُهْمَلَة , وَيَجُوز صَرْفه وَتَرْكُ صَرْفه . وَالْمِسْمَعِيّ بِكَسْرِ الْمِيم الْأُولَى وَفَتْح الثَّانِي , وَاسْمه مَالِك بْن عَبْد الْوَاحِد , وَقَدْ تَقَدَّمَ بَيَانه مَرَّات , لَكِنِّي أُنَبِّه عَلَيْهِ وَعَلَى مِثْله لِطُولِ الْعَهْد بِهِ , كَمَا شَرَطْتهُ فِي الْخُطْبَة .
قَوْله : ( أَبُو رَافِع عَنْ أَبِي هُرَيْرَة ) اِسْم أَبِي رَافِع : ( نُفَيْع ) وَقَدْ تَقَدَّمَ أَيْضًا . قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِذَا قَعَدَ بَيْن شُعَبهَا الْأَرْبَع ثُمَّ جَهَدهَا ) وَفِي رِوَايَة ( أَشْعُبهَا ) اِخْتَلَفَ الْعُلَمَاء فِي الْمُرَاد بِالشُّعَبِ الْأَرْبَع , فَقِيلَ : هِيَ الْيَدَانِ وَالرِّجْلَانِ , وَقِيلَ : الرِّجْلَانِ وَالْفَخِذَانِ , وَقِيلَ : الرِّجْلَانِ وَالشَّفْرَانِ , وَاخْتَارَ الْقَاضِي عِيَاض أَنَّ الْمُرَاد شُعَب الْفَرْج الْأَرْبَع , وَالشُّعَب النَّوَاحِي وَاحِدَتهَا شُعْبَة , وَأَمَّا مَنْ قَالَ : ( أَشْعُبِهَا ) , فَهُوَ جَمْع شُعَب . وَمَعْنَى ( جَهَدَهَا ) حَفَرَهَا كَذَا قَالَهُ الْخَطَّابِيُّ وَقَالَ غَيْره : بَلَغَ مَشَقَّتهَا , يُقَال : جَهِدْته وَأَجْهَدْته بَلَغْت مَشَقَّته , قَالَ الْقَاضِي عِيَاض رَحِمَهُ اللَّه تَعَالَى : الْأَوْلَى أَنْ يَكُون جَهَدَهَا بِمَعْنَى بَلَغَ جَهْده فِي الْعَمَل فِيهَا , وَالْجَهْد الطَّاقَة , وَهُوَ إِشَارَة إِلَى الْحَرَكَة وَتَمَكُّن صُورَة الْعَمَل , وَهُوَ نَحْو قَوْله مِنْ حَفَرَهَا أَيْ كَدّهَا بِحَرَكَتِهِ . وَإِلَّا فَأَيّ مَشَقَّة بَلَغَ بِهَا فِي ذَلِكَ . وَاللَّهُ أَعْلَم . وَمَعْنَى الْحَدِيث أَنَّ إِيجَاب الْغُسْل لَا يَتَوَقَّف عَلَى نُزُول الْمَنِيّ بَلْ مَتَى غَابَتْ الْحَشَفَة فِي الْفَرْج وَجَبَ الْغُسْل عَلَى الرَّجُل وَالْمَرْأَة , وَهَذَا لَا خِلَاف فِيهِ الْيَوْم , وَقَدْ كَانَ فِيهِ خِلَاف لِبَعْضِ الصَّحَابَة وَمَنْ بَعْدهمْ , ثُمَّ اِنْعَقَدَ الْإِجْمَاع عَلَى مَا ذَكَرْنَاهُ , وَقَدْ تَقَدَّمَ بَيَان هَذَا . قَالَ أَصْحَابنَا : وَلَوْ غَيَّبَ الْحَشَفَة فِي دُبُر اِمْرَأَة , أَوْ دُبُر رَجُل , أَوْ فَرْج بَهِيمَة , أَوْ دُبُرهَا , وَجَبَ الْغُسْل سَوَاء كَانَ الْمَوْلَج فِيهِ حَيًّا أَوْ مَيِّتًا , صَغِيرًا أَوْ كَبِيرًا , وَسَوَاء كَانَ ذَلِكَ عَنْ قَصْد أَمْ عَنْ نِسْيَان , وَسَوَاء كَانَ مُخْتَارًا أَوْ مُكْرَهًا , أَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَهُ وَهُوَ نَائِم , وَسَوَاء اِنْتَشَرَ الذَّكَر أَمْ لَا , وَسَوَاء كَانَ مَخْتُونًا أَمْ أَغْلَف , فَيَجِب الْغُسْل فِي كُلّ هَذِهِ الصُّوَر عَلَى الْفَاعِل وَالْمَفْعُول بِهِ إِلَّا إِذَا كَانَ الْفَاعِل أَوْ الْمَفْعُول بِهِ صَبِيًّا أَوْ صَبِيَّة فَإِنَّهُ لَا يُقَال وَجَبَ عَلَيْهِ لِأَنَّهُ لَيْسَ مُكَلَّفًا , وَلَكِنْ يُقَال صَارَ جُنُبًا فَإِنْ كَانَ مُمَيِّزًا وَجَبَ عَلَى الْوَلِيّ أَنْ يَأْمُرهُ بِالْغُسْلِ كَمَا يَأْمُرهُ بِالْوُضُوءِ , فَإِنْ صَلَّى مِنْ غَيْر غُسْلٍ لَمْ تَصِحّ صَلَاته , وَإِنْ لَمْ يَغْتَسِل حَتَّى بَلَغَ وَجَبَ عَلَيْهِ الْغُسْل , وَإِنْ اِغْتَسَلَ فِي الصِّبَى ثُمَّ بَلَغَ لَمْ يَلْزَمهُ إِعَادَة الْغُسْل . قَالَ أَصْحَابنَا : وَالِاعْتِبَار فِي الْجِمَاع بِتَغْيِيبِ الْحَشَفَة مِنْ صَحِيح الذَّكَر بِالِاتِّفَاقِ , فَإِذَا غَيَّبَهَا بِكَمَالِهَا تَعَلَّقَتْ بِهِ جَمِيع الْأَحْكَام , وَلَا يُشْتَرَط تَغْيِيب جَمِيع الذَّكَر بِالِاتِّفَاقِ . وَلَوْ غَيَّبَ بَعْض الْحَشَفَة لَا يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام بِالِاتِّفَاقِ إِلَّا وَجْهًا شَاذًّا ذَكَرَهُ بَعْض أَصْحَابنَا أَنَّ حُكْمه حُكْم جَمِيعهَا , وَهَذَا الْوَجْه غَلَط مُنْكَر مَتْرُوك , وَأَمَّا إِذَا كَانَ الذَّكَر مَقْطُوعًا فَإِنْ بَقِيَ مِنْهُ دُون الْحَشَفَة لَمْ يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام , وَإِنْ كَانَ الْبَاقِي قَدْر الْحَشَفَة فَحَسْب تَعَلَّقَتْ الْأَحْكَام بِتَغْيِيبِهِ بِكَمَالِهِ , وَإِنْ كَانَ زَائِدًا عَلَى قَدْر الْحَشَفَة فَفِيهِ وَجْهَانِ مَشْهُورَانِ لِأَصْحَابِنَا أَصَحّهمَا أَنَّ الْأَحْكَام تَتَعَلَّق بِقَدْرِ الْحَشَفَة مِنْهُ , وَالثَّانِي لَا يَتَعَلَّق شَيْء مِنْ الْأَحْكَام إِلَّا بِتَغْيِيبِ جَمِيع الْبَاقِي . وَاللَّهُ أَعْلَم . وَلَوْ لَفَّ عَلَى ذَكَرِهِ خِرْقَة وَأَوْلَجَهُ فِي فَرْج اِمْرَأَة فَفِيهِ ثَلَاثَة أَوْجُه لِأَصْحَابِنَا مِنْهَا وَالْمَشْهُور أَنَّهُ يَجِب عَلَيْهِمَا الْغُسْل , وَالثَّانِي لَا يَجِب لِأَنَّهُ أَوْلَجَ فِي خِرْقَة , وَالثَّالِث إِنْ كَانَتْ الْخِرْقَة غَلِيظَة تَمْنَع وُصُول اللَّذَّة وَالرُّطُوبَة لَمْ يَجِب الْغُسْل . وَإِلَّا وَجَبَ . وَاللَّهُ أَعْلَم . وَلَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَ بَهِيمَة وَجَبَ عَلَيْهَا الْغُسْل , وَلَوْ اسْتَدْخَلَت ذَكَرًا مَقْطُوعًا فَوَجْهَانِ أَصَحّهمَا يَجِب عَلَيْهَا الْغُسْل
Commentary of Imam Al-Nawawi on the Hadith
The saying of the prophet – peace be upon him- ‘When he sits between a her fours parts) mostly its home animal (shu’biha Al-arba) and has intercourse with 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”) there are two opinions; the most correct is that she must wash.
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Here are the Muslim countries and how they placed in the top five world ranking of various bestiality-related internet search terms..
Pig Sex: Pakistan (No. 1) Egypt (No. 2) Saudi Arabia (No. 3)
Donkey Sex: Pakistan (No. 1) Iran (No. 3) Saudi Arabia (No. 4)
Dog Sex: Pakistan (No. 1) Saudi Arabia (No. 3)
Cat Sex: Pakistan (No. 1) Iran (No. 2) Egypt (No. 3) Saudi Arabia (No. 4)
Horse Sex: Pakistan (No. 1) Turkey (No. 3)
Cow Sex: Pakistan (No. 1) Iran (No. 2) Saudi Arabia (No. 4)
Goat Sex: Pakistan (No. 1)
Animal Sex: Pakistan (No. 1) Morocco (No. 2) Iran (No. 4) Egypt (No. 5)
Snake Sex: Pakistan (No. 1) Malaysia (No. 3) Indonesia (No. 4) Egypt (No. 5)
Monkey Sex: Pakistan (No. 1) Indonesia (No. 3) Malaysia (No. 4)
Bear Sex: Pakistan (No. 1) Saudi Arabia (No. 2)
Elephant Sex: Pakistan (No. 1) Egypt (No. 3) United Arab Emirates (No. 4) Malaysia (No. 5)
Fox Sex: Saudi Arabia (No. 1) Turkey (No. 4)
External Links:-
https://www.huffingtonpost.in/2016/07/07/zakir-naik_n_10851550.html
http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=765
http://eye-on-the-world.blogspot.com/2006/05/research-muslims-are-hungry-for.html?zx=1c720ff00470aad6
https://www.answering-islam.org/Shamoun/bestiality.htm
https://www.wikiislam.net/wiki/Islam_and_Bestiality#cite_note-8