And if the sunnah indicates that ablution is required after drinking camel milk, then these parts that are inseparable from the animal are even more deserving of this ruling. Accordingly, the correct view is that eating camel meat invalidates ablution in all cases, whether it is boneless flesh or otherwise.

His words, “from camel meat,” mean the meat of a camel. This excludes the meat of animals other than camels, even if they share the camel’s rulings in certain respects, such as cattle: they are called sacrificial animals and are valid for the sacrificial offering and the pilgrimage sacrifice. Nevertheless, their meat does not invalidate ablution. Likewise, unlawful meat does not invalidate ablution. Thus, if someone is compelled to eat donkey meat or carrion, his ablution is not invalidated. The same applies if he eats unlawful meat without necessity: his ablution is not invalidated, because the basic presumption is that ritual purity remains intact.

His words, “from camel meat,” apparently indicate that there is no distinction between a small amount and a large amount, or between cooked and raw meat. Likewise, it makes no difference whether the camel is large or small, even if it is too young to be valid as a sacrificial animal, due to the general wording of the hadith. It should not be said that the meat of a young camel is regarded as a delicacy, like sheep meat, and therefore does not require ablution; for this is only a speculative rationale, whereas the general wording is stronger, so we adhere to it.

This nullifier of ablution is one of the positions distinctive to the school of Ahmad (may Allah have mercy on him). They cited the following evidence for it: