Clarification that the books of language state that the camel's knees are in its forelegs

The Shaykh : This is a refuted statement; there is no need for it. Every one of you can consult the books of language under the root "r-k-b." You will find the derivatives of "knee," and you will find there the explicit statement that the knee of the camel is in its forelegs, and likewise, for all four-legged animals, their knees are in their forelegs. This is the text of the books of language. What Ibn al-Qayyim (may Allah have mercy on him, and may Allah forgive us and him) says—that the Arabic language does not know this meaning, i.e., that the camel's knees are in its forelegs—is one of his illusions. Furthermore, we have Arabic usages in the books of authentic Sunan that also refute Ibn al-Qayyim, not only by relying on the books of language, but also by the books of hadith and Sirah. For example, in the story of the Prophet's (may Allah's prayers and peace be upon him) migration from Madinah to Makkah and Suraqah ibn Malik's pursuit of him (peace be upon him) on his horse, when Suraqah approached them, it is said in Sahih al-Bukhari: "The forelegs of the horse sank to its knees." This is a hadith in Sahih al-Bukhari, and a hadith from Sahih al-Bukhari is sufficient as proof, not only in the Shari'ah but also in the Arabic language. This is a text from the usages of the narrators of hadith, meaning the Companions, the Tabi'un, and those after them, indicating that they understood by their natural Arabic instinct that the horse's knees are in its forelegs; therefore, he said: "The forelegs of the horse sank to its knees."
This is a usage, but it might be said that Ibn al-Qayyim (may Allah have mercy on him) did not recall this hadith when he said what he said, namely that the language does not know that the camel's knees are in its forelegs. However, we find in what he himself wrote a proof against him, and let me recall it quickly now. Listen to what he says at the end of the third page: "As for the preserved reports from the Companions, the preserved one—and 'preserved' means established in the authentic sources—is from 'Umar ibn al-Khattab (may Allah be pleased with him) that he used to place his knees before his hands. 'Abd al-Razzaq, Ibn al-Mundhir, and others mentioned this from him. It is also narrated from Ibn Mas'ud (may Allah be pleased with him). Al-Tahawi mentioned it from Sahl from 'Umar ibn Hafs from his father from al-A'mash from Ibrahim from the companions of 'Abdullah, 'Uqbah and al-Aswad, who said: We preserved from 'Umar in his prayer that he would fall after his bowing onto his knees, just as a camel falls." This is the text of Ibn al-Qayyim himself, saying: "He fell onto his knees just as a camel falls." So how does a camel fall? Onto its knees. He says there that this is a usage not known in the Arabic language.
So now we have two texts, in addition to what is stated in the books of language, that the camel's knees are in its forelegs. We have two texts: one that he cited, which is a proof against him. He cited it to prove that 'Umar ibn al-Khattab would prostrate on his knees, that he would prostrate on his knees. He did not notice (may Allah have mercy on him)—and this is the nature of the human being who has not been granted infallibility—that in this very narration he is using to argue for his school, from one angle, he did not notice that from another angle it demolishes what he said, namely that the language does not know that a camel falls on its knees, i.e., on its forelegs, on its knees which are in its forelegs.
So his claim regarding the fact that the language does not know this is refuted in many, many ways.
He said: "And the knee is only in the legs." He is now making analogies; the legs, in the case of a human, but not in the case of an animal. "And if the name 'knee' is applied to those in its hands, it is by way of predominance."