Al-Bayhaqi adopted this opinion, as did al-Nawawi, Shaykh Taqi al-Din, Ibn al-Qayyim, al-Shawkani, the Najdi Salafi scholars of the da‘wah, and the hadith specialists who give precedence to transmitted reports over personal reasoning.

Benefit:
Those who employ faulty analogy claimed that ablution after eating camel meat runs counter to qiyas, arguing that it is simply meat, and meat does not normally require ablution.

Yet the Lawgiver ﷺ made a clear distinction between camel meat and the meat of sheep and the like, just as he differentiated between them in other rulings:

1. Watering places: he allowed prayer in sheep enclosures but forbade prayer in camel enclosures.
2. Owners of camels are generally marked by pride and arrogance, whereas owners of sheep are noted for calmness and tranquility.

The reason is that camels possess a demonic strength, and what a person eats inevitably affects him. For this same reason he prohibited eating every predatory beast with fangs and every bird with talons, because they are aggressive; feeding on their flesh implants in a person a measure of hostility that harms his faith. This devilish agitation is only subdued by water, so performing ablution after eating camel meat is in perfect harmony with sound analogy. Allah knows best.