Authored by: Hafiz Abu Yahya Noorpuri
This hadith has been authenticated by Imam Ibn Khuzaymah, Imam Ibn Hibban, Imam Ibn Ajarrud, Imam Ahmad bin Hanbal, and Imam Ishaq bin Rahwayh (may Allah have mercy on them). The hearing of Amash has been confirmed in Musnad Abu Dawood Tayalisi and Sunan Kubra al-Bayhaqi.
Jabir bin Samura (may Allah be pleased with him) also narrated the aforementioned marfu' hadith from the Prophet (ﷺ), and it is a rule in Muslim scholarship that the narrator of a hadith knows his own narration better than others. The companions are stating their practice, which implies a consensus among them that eating camel meat invalidates ablution.
"Imam Nawawi writes in Sharh Muslim (1/158): The opinion of the majority of scholars is that eating camel meat does not invalidate ablution, and he writes that this was the opinion of the four caliphs."(Khazain as-Sunan, 1/167)
Sarfaraz Sahib is so fond of the concept of "majority" that he accepts it without hesitation. Whenever someone mentions the majority, Sarfaraz Sahib immediately adopts it, although most of the issues of the Hanafi school are against the majority. If you consider the research we have presented in defense of hadith, the reality becomes clear. In many instances, the majority is not even considered, and the consensus is also disregarded.
Secondly, the opinion of the majority cannot be accepted against the Sunnah. Therefore, among the Ahl-e-Hadith, it is not necessary to follow the majority in issues. The religion is named after the commands of Muhammad (ﷺ), not the opinions of the majority. If one person acts according to the command of Muhammad (ﷺ), then his opinion is considered.
Zafar Ahmad Thanesari Deobandi writes:
"There is no blame on Abu Hanifa if he adheres to an authentic or good hadith, even if people oppose him. This should be understood."(I'la as-Sunan, 1/174)
Thirdly, it will be found that the majority also agrees with the hadith in this issue. The statement of Nawawi that the majority does not consider ablution necessary after eating camel meat is not correct. It is also not true that this was the opinion of the four caliphs.
Hanafis should prove from any one of the rightly guided caliphs with a correct chain that ablution is not invalidated by eating camel meat. Bring your proof if you are truthful.
Hafiz Ibn Taymiyyah writes:"Whoever has reported from the rightly guided caliphs or the majority of the companions that they did not perform ablution after eating camel meat has attributed a false statement to them."(Al-Qawa'id an-Nuraniyyah, 9)
Sarfaraz Sahib should reflect on this.
Imam Malik and Imam Shafi’i also cannot be proven to hold this opinion with a correct chain. If someone has the courage, they should try. The interesting thing is that they are unable to prove this opinion with a correct chain from Imam Abu Hanifa either.
In contrast, we have proven with a correct chain from more than a dozen imams and hadith scholars that eating camel meat invalidates ablution. Let someone object to their chain!
"Imam Nawawi gave this argument in Sharh Muslim (1/158) that the hadith of not performing ablution after touching something cooked by fire is the abrogator of this hadith, but he also writes that the hadith about eating camel meat is specific and this is general, so abrogation is difficult in this case."(Khazain as-Sunan, 1/167)
Commentary:
It should be noted that Imam Nawawi did not give this argument but rather quoted it from those who do not consider ablution obligatory after eating camel meat, as he himself writes that this argument is not valid. The hadith about performing ablution is specific, and it is difficult to abrogate the specific with the general words.
Safdar Sahib also wrote:"But the argument presented by the majority does not seem to be correct."
(Khazain as-Sunan Safdar, 1/167)
This was the entirety of the arguments presented by some people, and you have seen their fate. Now, when they are devoid of any evidence, they resort to making false interpretations of the hadiths that prove ablution after eating camel meat. Let's examine their interpretations and their satisfactory answers:
(Khazain as-Sunan by Safdar, 1/168-169)
Commentary:
Imam Ibn Hibban states:"The statement that the command to perform ablution after eating anything cooked by fire is abrogated, except for camel meat."
(Sahih Ibn Hibban, 3/431)
He also writes:"A hadith that misleads a person not deeply versed in the science of hadith into thinking that the command to perform ablution after eating camel meat is abrogated."(Sahih Ibn Hibban, 1/414)
Commentary:
Safdar Sahib, quoting his Maulana Usmani, tried to prove that ablution after eating camel meat is recommended, not obligatory. However:
Note:
Safdar Sahib's statement that Mubarakpuri wrote about the consensus on the recommendation to rinse the mouth after drinking camel milk is a result of lack of study and carelessness because Mubarakpuri was actually refuting someone (Saharanpuri Sahib) who made this statement, as he writes:"Saharanpuri's statement that the command to rinse the mouth after drinking camel milk is agreed upon by the ummah is based on his ignorance of the scholars' opinions because Ibn Qudamah states: There are two opinions regarding camel milk, one of which is that it invalidates ablution."
(Tuhfat al-Ahwadhi, 1/84)
"Khattabi writes in Ma'alam as-Sunan (1/136) that after eating camel meat, ablution is recommended or ablution is meant in the linguistic sense, meaning washing the hands and mouth."(Khazain as-Sunan, 1/169)
Taqi Usmani in Dars Tirmidhi (1/300) and Zafar Ahmad Thanesari in I'la as-Sunan (1/177) also made this statement.
Imam Tahawi Hanafi writes:
"It is possible that the ablution mentioned by the Prophet (ﷺ) means washing the hands."
(Sharh Ma'ani al-Athar, 1/57)
Commentary:
"When the word 'ablution' is used in the language of the Prophet (ﷺ), it must be taken in its religious sense rather than its linguistic sense because it is known that he speaks in religious terms."
He also writes:
"There must be evidence to divert the word from its apparent meaning, and the evidence must be as strong as or stronger than the apparent meaning being left. They have no such evidence."
(Al-Mughni by Ibn Qudamah, referenced in Tuhfat al-Ahwadhi, 1/84)
Hafiz Ibn Hazm writes:
"The word 'ablution' in Shariah is only used for the ablution of prayer."He also writes:"If one denies the invalidation of ablution by laughing in prayer and does not see it as invalidating outside of prayer, it would be more appropriate."
(Al-Muhalla by Ibn Hazm, 1/242-243)
Imam Ibn Hibban categorizes hadith:
"The command to perform ablution after eating camel meat means the ablution prescribed for prayer, not washing the hands."(Sahih Ibn Hibban, 1/410)
"This word (ablution) was used in response to a question about the ruling of ablution after eating camel meat and praying in camel enclosures. Therefore, it cannot be interpreted as anything other than the ablution intended for prayer."
(Al-Mughni by Ibn Qudamah, referenced in Tuhfat al-Ahwadhi, 1/84)
Did the questioner ask the Prophet (ﷺ) about linguistic ablution? If only washing hands was meant, then what was there to ask about?
"If he meant washing hands, then he would not have differentiated between camel and sheep meat because washing hands after eating either is recommended. This is why he said that if one sleeps with the smell of meat on their hands and something harmful befalls them, they should only blame themselves. The argument about more grease in camel meat is not significant enough to cause a difference."(Al-Mughni by Ibn Qudamah, referenced in Tuhfat al-Ahwadhi, 1/84)
Imam Ibn Hibban states:
"The question about ablution after eating camel meat and praying in their enclosures, and the Prophet (ﷺ) differentiating between the answers, clearly indicates that he meant the ablution prescribed for prayer, not just washing the hands. If he meant washing the hands because of the smell of meat, then camel and sheep meat would have been the same."
(Sahih Ibn Hibban, 1/411)
Analysis of Some Narrations in This Context:
Yahya bin Qais says:"I saw Ibn Umar eating camel meat and drinking camel milk. He prayed without performing ablution."(Musannaf Ibn Abi Shaybah, 1/46)
Commentary:
Its chain is weak because Yahya bin Qais at-Ta'ifi has not been authenticated by anyone other than Ibn Hibban, thus he is "majhul al-hal."
Narrated about Umar bin al-Khattab (may Allah be pleased with him):"He ate camel meat and then stood up to pray without performing ablution."
(Musannaf Ibn Abi Shaybah, 1/46)
Commentary:
This narration is severely weak because:
Commentary:
This narration is also severely weak because:
Nafa' bin Muslim says that Suwaid bin Ghaflah, a Tabi'i, ate camel meat and then prayed without performing ablution.(Musannaf Ibn Abi Shaybah, 1/46, and its chain is authentic)
Commentary:
This is neither Quran, nor hadith, nor the statement of a companion, but the ijtihad of a Muslim, which is not applicable when it contradicts the hadith of the Prophet (ﷺ).
Imam Ibrahim an-Nakha'i says that eating the meat of camel, cow, or sheep does not invalidate ablution.(Musannaf Ibn Abi Shaybah, 1/46)
Commentary:
This is neither Quran, nor hadith, nor the statement of a companion, nor the statement of Abu Hanifa, which is not applicable when it contradicts the authentic hadiths, the practices of the companions, and the clear statements of the majority of hadith scholars.
Dear readers! You have seen that the hadiths of the Prophet (ﷺ) clearly command performing ablution after eating camel meat. The companions explicitly state this, the hadith scholars loudly declare it, and refute the opponents. There is no evidence against it. However, the imitators still refuse to accept it and resort to making false interpretations of the hadiths. They should have removed the blindfold of imitation and followed the Prophet (ﷺ). Instead, they have proven their adherence to imitation.
Dear readers! Judge for yourselves, is this adherence to the hadith or opposition to it?
Evidence No. 1:
Narrated Jabir bin Samura:"A man asked the Messenger of Allah (ﷺ), 'Should I perform ablution after eating sheep meat?' He replied, 'If you wish, perform ablution, and if you wish, do not.' He then asked, 'Should I perform ablution after eating camel meat?' He replied, 'Yes, perform ablution after eating camel meat.' The man then asked, 'Can I pray in sheepfolds?' He replied, 'Yes.' The man then asked, 'Can I pray in the resting places of camels?' He replied, 'No.'"(Sahih Muslim, Hadith 360)Evidence No. 2:
Narrated Al-Bara bin Azib:"The Messenger of Allah (ﷺ) was asked about performing ablution after eating camel meat, and he said, 'Perform ablution after eating it.' He was also asked about performing ablution after eating sheep meat, and he said, 'Do not perform ablution after eating it.'"(Sunan Tirmidhi, Hadith 81; Sunan Abu Dawood, Hadith 184; Sunan Ibn Majah, Hadith 484; and its chain is authentic)This hadith has been authenticated by Imam Ibn Khuzaymah, Imam Ibn Hibban, Imam Ibn Ajarrud, Imam Ahmad bin Hanbal, and Imam Ishaq bin Rahwayh (may Allah have mercy on them). The hearing of Amash has been confirmed in Musnad Abu Dawood Tayalisi and Sunan Kubra al-Bayhaqi.
Evidence No. 3:
Narrated Jabir bin Samura:"We (the companions) used to perform ablution after eating camel meat but did not perform ablution after eating sheep meat."(Musannaf Ibn Abi Shaybah, 1/46, Hadith 517, and its chain is authentic)Jabir bin Samura (may Allah be pleased with him) also narrated the aforementioned marfu' hadith from the Prophet (ﷺ), and it is a rule in Muslim scholarship that the narrator of a hadith knows his own narration better than others. The companions are stating their practice, which implies a consensus among them that eating camel meat invalidates ablution.
Opinions of Hadith Scholars and Jurists:
- Imam Tirmidhi (200-279 AH)
- He titled a chapter: "Chapter on Performing Ablution After Eating Camel Meat."
- He writes: "This is the opinion of Ahmad and Ishaq. It has been reported from some scholars among the Tabi'in and others that they did not consider it necessary to perform ablution after eating camel meat, and this is the opinion of Sufyan al-Thawri and the scholars of Kufa."(Jami' Tirmidhi, under Hadith 81)
- Imam Ahmad bin Hanbal and Imam Ishaq bin Rahwayh (may Allah have mercy on them)
- Their view is that eating camel meat invalidates ablution.(Jami' Tirmidhi, under Hadith 81)
- Imam Abu Dawood (202-275 AH)
- He titled a chapter: "Chapter on Performing Ablution After Eating Camel Meat."(Sunan Abu Dawood, Hadith 184)
- Imam Ibn Majah (209-273 AH)
- He titled a chapter: "Chapter on Performing Ablution After Eating Camel Meat."(Sunan Ibn Majah, Hadith 494)
- Imam Ibn Khuzaymah (223-311 AH)
- He titled a chapter: "Chapter on the Command to Perform Ablution After Eating Camel Meat."(Sahih Ibn Khuzaymah, 1/21, Hadith 31)
- Imam Ibn Hibban (d. 304 AH)
- He writes: "Mention of the command to perform ablution after eating camel meat, contrary to the one who denies it."(Sahih Ibn Hibban, 3/431, Hadith 1154)
- Hafiz Ibn Hazm (d. 456 AH)
- He writes: "Eating camel meat, whether raw, cooked, or roasted, invalidates ablution if the eater knows it is camel meat."(Al-Muhalla by Ibn Hazm, 1/241)
- Imam al-Bayhaqi (d. 458 AH)
- He titled a chapter: "Chapter on Performing Ablution After Eating Camel Meat."
- He writes, after mentioning the weak arguments of the opponents: "Such weak arguments do not allow leaving the established hadith of the Messenger of Allah (ﷺ)."(As-Sunan al-Kubra by al-Bayhaqi, 1/158-159)
- Imam Ibn al-Mundhir (d. 318 AH)
- He states: "Performing ablution after eating camel meat is obligatory due to the authenticity of these two hadiths and the quality of their chains."(Al-Awsat by Ibn al-Mundhir, 1/138)
- Hafiz an-Nawawi
- He writes: "This opinion (that eating camel meat invalidates ablution) is stronger in terms of evidence."(Sharh Muslim by an-Nawawi, 1/185)
Hanafi School of Thought and Their Evidence
Dear readers, you have seen from the clear statements of the Messenger of Allah (ﷺ), the practices of the companions, and the categorization and opinions of the hadith scholars and jurists that this issue is as clear as daylight. In contrast, our adherent brothers do not consider ablution necessary after eating camel meat and have no evidence for this. As with previous issues, they try to support their weak stance by misinterpreting authentic and clear hadiths.Benefit:
Muhammad Sarfaraz Khan Safdar Deobandi Hayati writes:"Imam Nawawi writes in Sharh Muslim (1/158): The opinion of the majority of scholars is that eating camel meat does not invalidate ablution, and he writes that this was the opinion of the four caliphs."(Khazain as-Sunan, 1/167)
Sarfaraz Sahib is so fond of the concept of "majority" that he accepts it without hesitation. Whenever someone mentions the majority, Sarfaraz Sahib immediately adopts it, although most of the issues of the Hanafi school are against the majority. If you consider the research we have presented in defense of hadith, the reality becomes clear. In many instances, the majority is not even considered, and the consensus is also disregarded.
Secondly, the opinion of the majority cannot be accepted against the Sunnah. Therefore, among the Ahl-e-Hadith, it is not necessary to follow the majority in issues. The religion is named after the commands of Muhammad (ﷺ), not the opinions of the majority. If one person acts according to the command of Muhammad (ﷺ), then his opinion is considered.
Zafar Ahmad Thanesari Deobandi writes:
"There is no blame on Abu Hanifa if he adheres to an authentic or good hadith, even if people oppose him. This should be understood."(I'la as-Sunan, 1/174)
Thirdly, it will be found that the majority also agrees with the hadith in this issue. The statement of Nawawi that the majority does not consider ablution necessary after eating camel meat is not correct. It is also not true that this was the opinion of the four caliphs.
Hanafis should prove from any one of the rightly guided caliphs with a correct chain that ablution is not invalidated by eating camel meat. Bring your proof if you are truthful.
Hafiz Ibn Taymiyyah writes:"Whoever has reported from the rightly guided caliphs or the majority of the companions that they did not perform ablution after eating camel meat has attributed a false statement to them."(Al-Qawa'id an-Nuraniyyah, 9)
Sarfaraz Sahib should reflect on this.
Imam Malik and Imam Shafi’i also cannot be proven to hold this opinion with a correct chain. If someone has the courage, they should try. The interesting thing is that they are unable to prove this opinion with a correct chain from Imam Abu Hanifa either.
In contrast, we have proven with a correct chain from more than a dozen imams and hadith scholars that eating camel meat invalidates ablution. Let someone object to their chain!
Hanafi Evidence:
Muhammad Sarfaraz Ahmad Khan Safdar Deobandi Hayati writes:"Imam Nawawi gave this argument in Sharh Muslim (1/158) that the hadith of not performing ablution after touching something cooked by fire is the abrogator of this hadith, but he also writes that the hadith about eating camel meat is specific and this is general, so abrogation is difficult in this case."(Khazain as-Sunan, 1/167)
Commentary:
It should be noted that Imam Nawawi did not give this argument but rather quoted it from those who do not consider ablution obligatory after eating camel meat, as he himself writes that this argument is not valid. The hadith about performing ablution is specific, and it is difficult to abrogate the specific with the general words.
Safdar Sahib also wrote:"But the argument presented by the majority does not seem to be correct."
(Khazain as-Sunan Safdar, 1/167)
This was the entirety of the arguments presented by some people, and you have seen their fate. Now, when they are devoid of any evidence, they resort to making false interpretations of the hadiths that prove ablution after eating camel meat. Let's examine their interpretations and their satisfactory answers:
Interpretation No. 1:
**Maulana Usmani in Fath al-Mulhim (1/490) answers these narrations by stating that the hadiths do not refer to obligatory ablution because in Majma al-Zawa'id (1/205), there is a narration from Samurah Sawa'i, who says that we asked the Prophet (ﷺ), 'We are people of the desert and livestock, should we perform ablution after eating camel meat and drinking its milk?' He said, 'Yes.' Or as he said. Allama Haythami says: Its chain is Hasan, InshaAllah. Maulana Usmani states that it is agreed upon that ablution is not obligatory after drinking camel milk, so the same applies to eating camel meat. Similarly, Mubarakpuri in Tuhfat al-Ahwadhi (1/84) and Maulana Saharanpuri in Bazl al-Majhood (1/112) write that there is consensus among the ummah that ablution is not obligatory after drinking camel milk. Hafiz Ibn Hajar in Fath al-Bari (1/150) quotes from Tabarani that the Prophet (ﷺ) said: Rinse your mouth after drinking milk. Therefore, like these narrations, it is not obligatory to rinse the mouth after drinking milk but rather recommended, so the same applies to eating camel meat."(Khazain as-Sunan by Safdar, 1/168-169)
Commentary:
Imam Ibn Hibban states:"The statement that the command to perform ablution after eating anything cooked by fire is abrogated, except for camel meat."
(Sahih Ibn Hibban, 3/431)
He also writes:"A hadith that misleads a person not deeply versed in the science of hadith into thinking that the command to perform ablution after eating camel meat is abrogated."(Sahih Ibn Hibban, 1/414)
Commentary:
Safdar Sahib, quoting his Maulana Usmani, tried to prove that ablution after eating camel meat is recommended, not obligatory. However:
- The narration they base their argument on is severely weak and even fabricated. Its narrator, Sulaiman bin Dawood al-Shazkooni, is considered a liar and abandoned by the majority.The interesting point is that Safdar Sahib has already criticized this narrator thoroughly in Ahsan al-Kalam (1/204), but his memory failed here, and he used his narration for argument. Using such narrations is a specialty of the imitators.
- The recommendation to rinse the mouth after drinking milk is based on external evidence (the narrator being a companion and the Prophet ﷺ himself not rinsing), while there is no reliable evidence for not considering ablution obligatory after eating camel meat.
- Hadith scholars explicitly stated the recommendation to rinse the mouth after drinking milk. However, in contrast, they have declared ablution obligatory after eating camel meat, as seen from the opinions and fatwas of Imam Ahmad, Imam Ishaq bin Rahwayh, Imam Ibn Khuzaymah, Imam Ibn Hibban, Hafiz Ibn Hazm, and others.
Note:
Safdar Sahib's statement that Mubarakpuri wrote about the consensus on the recommendation to rinse the mouth after drinking camel milk is a result of lack of study and carelessness because Mubarakpuri was actually refuting someone (Saharanpuri Sahib) who made this statement, as he writes:"Saharanpuri's statement that the command to rinse the mouth after drinking camel milk is agreed upon by the ummah is based on his ignorance of the scholars' opinions because Ibn Qudamah states: There are two opinions regarding camel milk, one of which is that it invalidates ablution."
(Tuhfat al-Ahwadhi, 1/84)
Interpretation No. 2:
Safdar Sahib writes:"Khattabi writes in Ma'alam as-Sunan (1/136) that after eating camel meat, ablution is recommended or ablution is meant in the linguistic sense, meaning washing the hands and mouth."(Khazain as-Sunan, 1/169)
Taqi Usmani in Dars Tirmidhi (1/300) and Zafar Ahmad Thanesari in I'la as-Sunan (1/177) also made this statement.
Imam Tahawi Hanafi writes:
"It is possible that the ablution mentioned by the Prophet (ﷺ) means washing the hands."
(Sharh Ma'ani al-Athar, 1/57)
Commentary:
- There is no evidence for interpreting ablution in the linguistic sense.
"When the word 'ablution' is used in the language of the Prophet (ﷺ), it must be taken in its religious sense rather than its linguistic sense because it is known that he speaks in religious terms."
He also writes:
"There must be evidence to divert the word from its apparent meaning, and the evidence must be as strong as or stronger than the apparent meaning being left. They have no such evidence."
(Al-Mughni by Ibn Qudamah, referenced in Tuhfat al-Ahwadhi, 1/84)
Hafiz Ibn Hazm writes:
"The word 'ablution' in Shariah is only used for the ablution of prayer."He also writes:"If one denies the invalidation of ablution by laughing in prayer and does not see it as invalidating outside of prayer, it would be more appropriate."
(Al-Muhalla by Ibn Hazm, 1/242-243)
Imam Ibn Hibban categorizes hadith:
"The command to perform ablution after eating camel meat means the ablution prescribed for prayer, not washing the hands."(Sahih Ibn Hibban, 1/410)
- In this instance, the word 'ablution' was used in response to a question. There is no reason to interpret it in its linguistic sense here.
"This word (ablution) was used in response to a question about the ruling of ablution after eating camel meat and praying in camel enclosures. Therefore, it cannot be interpreted as anything other than the ablution intended for prayer."
(Al-Mughni by Ibn Qudamah, referenced in Tuhfat al-Ahwadhi, 1/84)
Did the questioner ask the Prophet (ﷺ) about linguistic ablution? If only washing hands was meant, then what was there to ask about?
- If washing hands was meant by 'ablution,' then why did the Prophet (ﷺ) differentiate between camel and sheep meat? Furthermore, the combined question about ablution and prayer and the combined answer also refute this interpretation.
"If he meant washing hands, then he would not have differentiated between camel and sheep meat because washing hands after eating either is recommended. This is why he said that if one sleeps with the smell of meat on their hands and something harmful befalls them, they should only blame themselves. The argument about more grease in camel meat is not significant enough to cause a difference."(Al-Mughni by Ibn Qudamah, referenced in Tuhfat al-Ahwadhi, 1/84)
Imam Ibn Hibban states:
"The question about ablution after eating camel meat and praying in their enclosures, and the Prophet (ﷺ) differentiating between the answers, clearly indicates that he meant the ablution prescribed for prayer, not just washing the hands. If he meant washing the hands because of the smell of meat, then camel and sheep meat would have been the same."
(Sahih Ibn Hibban, 1/411)
Analysis of Some Narrations in This Context:
Yahya bin Qais says:"I saw Ibn Umar eating camel meat and drinking camel milk. He prayed without performing ablution."(Musannaf Ibn Abi Shaybah, 1/46)
Commentary:
Its chain is weak because Yahya bin Qais at-Ta'ifi has not been authenticated by anyone other than Ibn Hibban, thus he is "majhul al-hal."
Narrated about Umar bin al-Khattab (may Allah be pleased with him):"He ate camel meat and then stood up to pray without performing ablution."
(Musannaf Ibn Abi Shaybah, 1/46)
Commentary:
This narration is severely weak because:
- Jabir al-Ja'fi is "weak and Rafidi."
- Sufyan is "mudallis."
- Abu Sabr an-Nakha'i is "maqbul" (majhul al-hal).
Commentary:
This narration is also severely weak because:
- Jabir al-Ja'fi is "weak and Rafidi."
- Sharik al-Qadi is "mudallis" and narrating with 'an.
Nafa' bin Muslim says that Suwaid bin Ghaflah, a Tabi'i, ate camel meat and then prayed without performing ablution.(Musannaf Ibn Abi Shaybah, 1/46, and its chain is authentic)
Commentary:
This is neither Quran, nor hadith, nor the statement of a companion, but the ijtihad of a Muslim, which is not applicable when it contradicts the hadith of the Prophet (ﷺ).
Imam Ibrahim an-Nakha'i says that eating the meat of camel, cow, or sheep does not invalidate ablution.(Musannaf Ibn Abi Shaybah, 1/46)
Commentary:
This is neither Quran, nor hadith, nor the statement of a companion, nor the statement of Abu Hanifa, which is not applicable when it contradicts the authentic hadiths, the practices of the companions, and the clear statements of the majority of hadith scholars.
Dear readers! You have seen that the hadiths of the Prophet (ﷺ) clearly command performing ablution after eating camel meat. The companions explicitly state this, the hadith scholars loudly declare it, and refute the opponents. There is no evidence against it. However, the imitators still refuse to accept it and resort to making false interpretations of the hadiths. They should have removed the blindfold of imitation and followed the Prophet (ﷺ). Instead, they have proven their adherence to imitation.
Dear readers! Judge for yourselves, is this adherence to the hadith or opposition to it?