The Messenger of Allah ﷺ was asked about performing ablution after eating camel meat, and he said, "Perform ablution after it."He was asked about the meat of sheep, and he said, "You need not perform ablution after it."He was asked about praying in the resting places of camels, and he said, "Do not pray in the resting places of camels, for they are from the devils."He was asked about praying in the folds of sheep, and he said, "Pray in them, for they are a source of blessing."
سئل رسول الله ﷺ عن الوضوء من لحوم الإبل، فقال: توضؤوا منها. وسئل عن لحوم الغنم فقال: لا توضؤوا منها. وسئل عن الصلاة في مبارك الإبل فقال: لا تصلوا في مبارك الإبل؛ فإنها من الشياطين. وسئل عن الصلاة في مرابض الغنم فقال: صلوا فيها؛ فإنها بركة.
Narrated by Abu Dawud (184), and this is his wording, and Tirmidhi (81) and Ibn Majah (494) in a shortened form, all of them through the hadith of Abu Muawiya, who said, Amash narrated to us, from Abdullah bin Abdullah Razi, from Abdul-Rahman bin Abu Layla, from Bara, and he related the hadith. Its isnad is hasan because of Abdullah bin Abdullah Razi, whom Ahmad and Ajli both deemed reliable. Nasai said, "There is no harm in him."Ishaq said, "Two hadiths on this subject are sahih from the Messenger of Allah ﷺ, the hadith of Bara bin Azib and the hadith of Jabir bin Samura." Tirmidhi mentioned this.This hadith of Bara has also been graded sahih by Ibn Khuzayma (32) and Ibn Hibban (1128).Bayhaqi said, "Some of our companions related from Shafii that he said in one of his books, 'If the hadith about wudu from eating camel meat is sahih, then I hold that view.'" Bayhaqi said, "Two hadiths on this matter are indeed sahih, the hadith of Jabir bin Samura and the hadith of Bara bin Azib." Marifat Sunan wal-Athar (1/414).I say, this is also the view of Ahmad and Ishaq, and Bayhaqi chose it, and he related it generally from the scholars of hadith, and it is also the view of Ibn Arabi among the Malikis. As for the majority of the Hanafi scholars, they held that it does not invalidate wudu, and they interpreted the hadith as referring to wudu in its linguistic sense, namely washing the hands.The general principle held by all jurists and scholars of legal theory is that when the meaning of a wording is sahih to be understood in its legal sense, one does not resort to its linguistic sense.