because they restricted the word “meat” to the haḇr alone and excluded the rest of the animal’s parts, holding that the heart, liver, stomach lining, hump-fat and the like are not covered by the text.

Ibn Qudāmah said in al-Mughnī: “The second view is that it nullifies ablution, for these parts belong to the camel as a whole; and when ‘meat’ is mentioned in connection with an animal, it is meant to include the entire creature, since meat makes up most of it. In the same way, when Allah forbade the meat of swine, the prohibition applied to the whole animal.”

Al-Mubdiʿ states: “The second view is that it nullifies ablution, for the unrestricted term ‘meat’ includes it.”

Shaykh ʿAbd al-Raḥmān al-Saʿdī said: “What is correct is that every part of the camel—such as the stomach lining and the heart—falls under the same wording, ruling and meaning; to differentiate between its parts is supported by neither evidence nor reasoning. Milk, whey and fat are not included, however, for they are not meat and the term does not apply to them.”

4 – In Islamic law there is no animal whose parts receive split rulings, some being lawful and others unlawful. An animal is either entirely forbidden, like the pig, or entirely lawful, like the beasts of grazing livestock.

This partial prohibition is found in the law of the Jews: Allah allowed them cattle and sheep yet forbade them certain fats thereof.

By contrast, this easy-going religion has not been burdened with hardship: an animal that is impure is wholly forbidden, and one that is wholesome is wholly lawful.

5 – The obligation to renew ablution after eating camel meat is founded on two authentic hadiths—the reports of Jābir ibn Samurah and al-Barāʾ ibn ʿĀzib, both in Ṣaḥīḥ Muslim. Scholars have sought the underlying reason, and the closest explanation they have reached is that camels possess a satanic force, alluded to by the Prophet ﷺ in his statement: “They are from the jinn.” [Reported