The Shaykh's refutation of Ibn al-Qayyim's claim that applying the term "knees" to the joints in the front is a matter of predominance, as it contradicts the texts.
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The Shaykh : This is where Ibn al-Qayyim (may Allah have mercy on him) falls into a problem, despite the fact that we have learned from him to reject such things. What is the motivation for such an interpretation? He says that if "knee" is applied to the joint in the front of the camel, this is a matter of predominance. What does "predominance" mean? It means that since people in usage apply the term "knee" to the leg, it was said that the knee in the animal in the front is a matter of what? Predominance. There is no predominance. This claim is refuted against him linguistically and in Arabic usage. Otherwise, predominance is used, for example, in "the two suns" and "the two moons" and "the two 'Umar"s and the like. That is predominance. As for the language, it explicitly states that the camel's knees are in its front parts, and the usages and Arabic texts are the same. So this claim is refuted because, first, it has no evidence, and second, it contradicts the Arabic texts that we mentioned.
He says in the third point: "If it were as they said, it would have been said: 'Let him prostrate as the camel prostrates'". This is, of course, according to his previous understanding, where he raises this statement or this possibility that should have been the case. The Messenger forbade prostrating like the prostration of the camel, so how would he say, "Let him prostrate as the camel prostrates"? We say to Ibn al-Qayyim: We agree with you that the Messenger forbade prostrating like the prostration of the camel. So how do you say, "Then let him say: 'Let him prostrate as the camel prostrates'"? No. But we differ on how the camel prostrates. He says it prostrates by this dropping, meaning it places its head before what? Its middle. No. Rather, it prostrates by placing its knees before any other part of its body. So the command of the Messenger (peace and blessings be upon him) is to do the opposite of that. If the Messenger (peace and blessings be upon him) had said, "Let him prostrate as the camel prostrates", then...
The point is that a person should not prostrate with the prostration of the camel, because he mentioned hadiths in which the one praying is forbidden from imitating animals in turning and pecking, like the pecking of a crow, and also in the prostration of the camel. But the question is: what is the reality of the camel's prostration? And this reality has become clear, by the permission of Allah. He said: "If it were as they said, it would have been said: 'Let him prostrate as the camel prostrates,' and the first thing of the camel to touch the ground is its hands". Do you see that the first thing of the camel to touch the ground is its hands? That is wrong. What is always touching the ground are its hands, but it is the knees.
"And the secret of the matter is that whoever reflects on the prostration of the camel and knows that the Prophet (peace and blessings be upon him) forbade prostrating like the prostration of the camel, will know that the hadith of Wa'il ibn Hujr is the correct one, and Allah knows best".
So, in summary, Ibn al-Qayyim (may Allah have mercy on him) never imagined the correctness or reality of the camel's prostration, as evidenced by the fact that the first thing to fall is its hands. And its hands, like its legs, are always and forever on the ground. Rather, the correct thing is that the first part of its body to fall is the knees in its front parts. This is his answer to the conflicting hadith regarding the hadith of Wa'il ibn Hujr, and you have known its weakness.
He says in the third point: "If it were as they said, it would have been said: 'Let him prostrate as the camel prostrates'". This is, of course, according to his previous understanding, where he raises this statement or this possibility that should have been the case. The Messenger forbade prostrating like the prostration of the camel, so how would he say, "Let him prostrate as the camel prostrates"? We say to Ibn al-Qayyim: We agree with you that the Messenger forbade prostrating like the prostration of the camel. So how do you say, "Then let him say: 'Let him prostrate as the camel prostrates'"? No. But we differ on how the camel prostrates. He says it prostrates by this dropping, meaning it places its head before what? Its middle. No. Rather, it prostrates by placing its knees before any other part of its body. So the command of the Messenger (peace and blessings be upon him) is to do the opposite of that. If the Messenger (peace and blessings be upon him) had said, "Let him prostrate as the camel prostrates", then...
The point is that a person should not prostrate with the prostration of the camel, because he mentioned hadiths in which the one praying is forbidden from imitating animals in turning and pecking, like the pecking of a crow, and also in the prostration of the camel. But the question is: what is the reality of the camel's prostration? And this reality has become clear, by the permission of Allah. He said: "If it were as they said, it would have been said: 'Let him prostrate as the camel prostrates,' and the first thing of the camel to touch the ground is its hands". Do you see that the first thing of the camel to touch the ground is its hands? That is wrong. What is always touching the ground are its hands, but it is the knees.
"And the secret of the matter is that whoever reflects on the prostration of the camel and knows that the Prophet (peace and blessings be upon him) forbade prostrating like the prostration of the camel, will know that the hadith of Wa'il ibn Hujr is the correct one, and Allah knows best".
So, in summary, Ibn al-Qayyim (may Allah have mercy on him) never imagined the correctness or reality of the camel's prostration, as evidenced by the fact that the first thing to fall is its hands. And its hands, like its legs, are always and forever on the ground. Rather, the correct thing is that the first part of its body to fall is the knees in its front parts. This is his answer to the conflicting hadith regarding the hadith of Wa'il ibn Hujr, and you have known its weakness.