In the language of the Sacred Law, “meat” encompasses all the parts, as indicated by Allah’s saying: “Forbidden to you are carrion, blood, and the flesh of swine.” [al-Ma'idah 5:3] Thus, the flesh of swine includes everything beneath its skin—even the skin itself. If we understand the prohibition concerning the flesh of swine—which is a forbiddance—to encompass all its parts, then we should likewise understand the command to perform ablution after eating camel meat to encompass all its parts. In other words, if you eat any part of a camel, your ablution is invalidated.

Camels have many parts that may closely resemble the fleshy portion. Had these not been included, the Messenger ﷺ would have clarified this, since he knew that people eat both the fleshy portion and other parts.

In the law of Muhammad ﷺ, there is no animal whose parts are divided such that some are lawful and others unlawful, some pure and others impure, or some entail the loss of a ruling while others entail its obligation. Since this is so, all the parts of the camel should be treated alike.

The text encompasses the remaining parts by implication of its general meaning, even if it is assumed not to encompass them by its general wording. For there is no difference between the fleshy portion and these parts: all are nourished by the same blood, food, and drink.

If we hold that ablution is obligatory, perform ablution, and pray, then the prayer is valid without any disagreement. But if we hold that it is not obligatory and pray without ablution after eating something from these parts, there is disagreement concerning the validity of the prayer: some scholars hold it invalid, while others hold it valid. Thus, there is an element of doubt in the matter. The Prophet ﷺ said: “Whoever avoids doubtful matters