the ruling for all other foods is due to the absence of the prerequisite, not because it is food; thus, there is no effect of it being food, and its existence is as its non-existence. It is astonishing that those who oppose us on this issue made wudu' obligatory based on weak hadiths that contradict established principles: Abu Hanifah made it obligatory due to laughing aloud in prayer—but not outside of it—based on a hadith from the Mursal reports of Abu al-'Aliyah; Malik and al-Shafi'i made it obligatory due to touching the private parts, based on a hadith which is contested and opposed by its like, while not requiring it for touching the rest of the body; and they abandoned this authentic hadith, which has no contradiction, despite its distance from interpretive distortion and the strength of its indication, because it conflicts with a formal analogy.

Section: There are two narrations regarding drinking camel milk: The first is that it invalidates wudu', due to what Usayd ibn Hudayr narrated that the Prophet (peace and blessings of Allah be upon him) said: "Perform wudu' from camel meat and its milk." This was narrated by Imam Ahmad in al-Musnad. In another version: The Prophet (peace and blessings of Allah be upon him) was asked about camel milk, and he said: "Perform wudu' from its milk," and he was asked about sheep milk and said: "Do not perform wudu' from its milk." This was narrated by Ibn Majah, and he narrated something similar from 'Abd Allah ibn 'Amr. The second (narration) is that it does not necessitate wudu', because the authentic hadith only mentions meat. Their statement that "there are two authentic hadiths regarding it" indicates that there is no authentic hadith other than these two, and the ruling here is not based on rational reasoning ('ghayr ma'qul'), so it is necessary to limit it to the source of the text.

Regarding parts of the camel other than meat—such as its liver, spleen, hump, fat, broth, tripe, and intestines—there are two views: The first is that it does not invalidate wudu', because the text did not address it. The second is that it does invalidate wudu', because it is part of the camel (jazur), and the general term "meat" in the context of an animal is intended to mean its entirety, as it is the most significant part of it. This is why when Allah the Exalted prohibited swine flesh, it was a prohibition of its entirety; the same applies here.

Section: Foods other than camel meat do not necessitate wudu', whether they have been touched by fire or not. This is the opinion of the majority of scholars. It has been narrated from the Rightly Guided Caliphs, Ubayy ibn Ka'b, Ibn Mas'ud, Ibn 'Abbas, 'Amir ibn Rabi'ah, Abu al-Darda', Abu Umamah, and the general body of jurists, and we know of no disagreement on this today. A group of the Salaf went to the view of the obligation of wudu' from what fire has changed, among them: Ibn 'Umar, Zayd ibn Thabit, Abu Talhah, Abu Musa, Abu Hurayrah, Anas, 'Umar ibn 'Abd al-'Aziz, Abu Mijlaz, Abu Qilabah, al-Hasan, and al-Zuhri, due to what Abu Hurayrah, Zayd, and 'Aishah narrated, that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Perform wudu' from what fire has touched." In another version: "Wudu' is only from what fire has touched." These were narrated by Muslim. Our evidence is the statement of the Prophet (peace and blessings of Allah be upon him): "And do not perform wudu' from sheep meat," and the statement of Jabir: "The last of the two matters from the Messenger of Allah (peace and blessings of Allah be upon him) was the abandonment of wudu' from what fire has touched." This was narrated by Abu Dawood and al-Nasa'i.