something that has been cooked over fire, it is preferable to renew one’s ablution, yet it is not binding. The Prophet’s final directive was to leave off ablution after eating food that had touched fire—that is, he no longer imposed it. Further proof is the report that the Prophet ﷺ was asked, “Should we perform ablution after eating camel meat?” He answered, “Yes.” They then asked, “And after eating mutton?” He said, “If you wish.” Thus, if a person eats camel meat, his previous ablution is nullified and he must make a new one. There is no need, however, to wash the private parts, for he has neither urinated nor defecated; only ablution is required, whether the meat is raw or cooked, whether you eat the flesh, the liver, the heart, the rumen, or the intestines—anything taken from the camel invalidates ablution.

With all other meats, if you eat them after they have been cooked, it is recommended—but not obligatory—to make ablution. Such practices fall under proper etiquette. In truth, this book, Riyadh al-Salihin, is an inclusive and beneficial work that fully merits its title, “The Gardens of the Righteous.” It contains a rich variety of discussions—both points of sacred knowledge and points of refined conduct—that you will hardly find collected elsewhere.