The strange hadith of the encounter between Muhammad and al-Zutt including the phrase "they began to ride the prophet of Allah" -- appears in several Islamic texts, chief among them:

https://archive.ph/v6q0I

مسند الإمام أحمد بن حنبل (Musnad al-Imam Ahmad bin Hanbal, v. 3, p. 399, hadith# 3788).

تاريخ مدينة دماسكوس إبن هبات الله (Tarikh Medina Damascus, Ibn Hibat Allah, v. 46, p. 461).

نور الدين الهيثمي مجمع الزوائد ومنبع الفوائد (Mujma' al-Zawa'id w Munbigh al-Fawa'd, Ibn Abi Bakr, v.8, p. 261).

"They wounded me": أخبار مكة الفاكهي (Akhbar Mecca, al-Fakahi, v. 4, p. 24).

"The penis of al-Zutt never weakens": كتاب التشبيهات لابن أبي عون (Kitab al-Tashibihat, Ibn Abi 'Awn, v. 1, p.50).

“Women, dogs, and donkeys cancel a man’s prayer": مسند الإمام أحمد بن حنبل (Musnad al-Imam Ahmad bin Hanbal, vol. 2, p. 2992).

“A woman may be compared to a cow, horse, or camel—for all are ridden": تفسير القرطبي الجامع لأحكام القرآن (Tafsir al-Qurtubi, v.15, p.172).

“... a vagina that never tires and a penis that never weakens": الدر المنثور السيوطي (al-Dur al-Manthur, al-Siyuti, v.1, p.211).

Muslim responses to this hadith typically go as follows:

1) al-Zutt were Jinn, not humans;

2) The hadith is referencing the "Night of the Jinn," when Muhammad reportedly preached the Koran to them;

3) Abdullah bin Mas'ud is on record saying that he was not with Muhammad on the Night of the Jinn: therefore, the hadith is weak (ضعيف) and likely fabricated.

As discussed in this video, however, the earliest sources all depict al-Zutt as humans, meaning the night in question had nothing to do with the Jinn, and therefore the testimony of Abdullah — a chief and trusted transmitter of hadith — remains valid (the one argument raised against this hadith, that Abdullah was not present during the Night of the Jinn, becomes a moot point).