Is Drinking Camel Urine Permissible in Islam

Table of Contents

This article aims to clarify some hadiths, as many people misrepresents Islamic scriptures. In this article, I will provide evidence that camel urine is allowed and is considered good for health. However, the hadith does not apply to all of humanity or all Muslims; rather, the hadith specifically mentions a group of people who were thieves, murderers, and blasphemers, It’s also important to note that when Prophet Muhammad mentioned camel urine as a potential cure, the hadith indicates that the individuals’ health problems were resolved after consuming it. This suggests that camel urine itself is not harmful. However, it’s crucial to understand why drinking it was necessary. The hadith specifically mentions it as a remedy for certain individuals who had health-related issues. The Prophet instructed them to drink camel urine, implying that in situations where no medicine or water is available, and if camels are nearby, it may be permissible to drink camel urine as a survival measure. In such dire circumstances, drinking camel urine could potentially save one’s life.

📖Sahih al-Bukhari 6804
Narrated Anas: A group of people from `Ukl (tribe) came to the Prophet (ﷺ) and they were living with the people of As- Suffa, but they became ill as the climate of Medina did not suit them, so they said, “O Allah’s Messenger (ﷺ)! Provide us with milk.” The Prophet (ﷺ) said, I see no other way for you than to use the camels of Allah’s Apostle.” So they went and drank the milk and urine of the camels, (as medicine) and became healthy and fat. Then they killed the shepherd and took the camels away. When a help-seeker came to Allah’s Apostle, he sent some men in their pursuit, and they were captured and brought before mid day. The Prophet ordered for some iron pieces to be made red hot, and their eyes were branded with them and their hands and feet were cut off and were not cauterized. Then they were put at a place called Al- Harra, and when they asked for water to drink they were not given till they died. (Abu Qilaba said, “Those people committed theft and murder and fought against Allah and His Apostle.”)

In this hadith, a group of people arrived in Medina, suffering from a condition that was likely exacerbated by the harsh climate, which did not suit them. Initially, the Prophet did not recognize them as criminals, but as they appeared to be merely in need of care. The Prophet, upon noticing their ill health, instructed them to drink from a particular source, which eventually led to their recovery. They became healthy and well-nourished. However, despite receiving this help, they later went on to commit heinous acts, such as killing a shepherd and stealing camels. When the Prophet discovered that these individuals were not only murderers and thieves but also blasphemers, having turned against Allah and the Prophet, he commanded that they be punished. This action was in accordance with the laws of justice and punishment in Islamic society. The punishment for such crimes—murder, theft, and unjustly killing animals—is death, a law that is rooted in the need for justice and the protection of society from corruption and violence. This law, based on the teachings of Islam, remains a basic principle of justice even in contemporary societies where the severity of punishment may vary. The Prophet’s response highlights the importance of accountability and the sanctity of life in Islam, where criminal actions that harm others or violate divine commands must be dealt with in a manner that upholds justice and deters further transgressions.

Summary

There are similar hadiths that are taken out of context. If you read a hadith without understanding its context, you may not fully grasp its meaning because some hadiths do not provide a detailed account of what exactly happened but only give an overview based on different narrators. In this hadith, it is clearly mentioned that the Prophet (ﷺ) said, “I see no other way for you than to use the camels.” This means there was no other way for the Prophet to help them except by allowing them to use camel urine. Since he was a prophet, he gave this order even if it had not been used previously and could be harmful. However, once the Prophet permitted it, it was no longer considered harmful, as this was the nature of religious beliefs. Since Prophet Muhammad (ﷺ) was not just an ordinary human but he’s also a messenger of God, there is medical evidence that camel urine is not harmful, the hadith describes a specific situation. If someone continues to use it beyond that situation, it is their own responsibility. The hadith only permits its use when there is no other option, The hadith describes a situation where some people became ill due to the climate of Medina, and the Prophet (ﷺ) prescribed camel urine and milk as a remedy. This indicates that camel urine was considered beneficial in that specific situation, where the change in climate caused health issues. Based on the context, the people drank camel urine only because there was no other option available at that time. The next hadith confirms that it worked for them, reinforcing that its use was situation-based. This means it was not meant to be a general or daily practice but was allowed only in cases where no other treatment was available. Thus, camel urine is not recommended as a regular remedy when modern medicine is accessible. Its use was specific to that particular historical context, where the Prophet (ﷺ) provided guidance for those affected by the environmental change.

Global Laws and Punishments for Unlawfully Killing Animals

United States: Under the Preventing Animal Cruelty and Torture (PACT) Act, certain acts of animal cruelty are federal felonies, punishable by up to seven years in prison, a fine, or both.

Reference: Animal Cruelty Facts: Understanding the Law and the Link

India: The Prevention of Cruelty to Animals Act, 1960, prohibits causing unnecessary pain or suffering to animals. Penalties for violations can include fines and imprisonment.

Reference: Prevention of Cruelty to Animals Act

United Kingdom: The Animal Welfare Act 2006 allows for fines up to £20,000 and imprisonment for up to 51 weeks for those convicted of animal cruelty.

Reference: Animal welfare in the United Kingdom

Unjust Animal Killing in Islam

In Islam, unjust killing of animals is strictly prohibited, as demonstrated in a hadith where a group of individuals, guilty of multiple heinous crimes such as murder, theft, and blasphemy, were severely punished for their actions. Among their offenses was the senseless killing of animals without any legitimate reason. This serves as a reminder of Islam’s strong stance against cruelty towards animals and the importance of upholding justice and compassion in all actions.

📖Sunan an-Nasa’i 4446
It was narrated that ‘Amr bin Sharid said: “I heard Sharid say: ‘I herd the Messenger of Allah say: Whoever kills a small bird for no reason, it will beseech Allah on the Day of Resurrection saying: O Lord, so and so killed me for no reason. And he did not kill me for any beneficial purpose.”‘

From this hadith, we can learn several lessons that are still relevant today:

Prohibition of wanton killing: The hadith emphasizes the prohibition of killing small birds or any creature without a valid reason. It highlights the importance of valuing and respecting all forms of life.
Responsibility towards animals: The hadith reminds us of our responsibility towards animals and the ethical treatment of living beings. It encourages us to consider the consequences of our actions and refrain from causing harm to innocent creatures.
Environmental consciousness: The hadith promotes environmental consciousness by discouraging unnecessary harm to birds. It encourages us to be mindful of our impact on the natural world and to preserve the balance and harmony of the ecosystem.
Accountability before Allah: The hadith highlights the belief in the Day of Resurrection and the accountability of our actions before Allah. It reminds us that even seemingly insignificant acts, such as the killing of a small bird without cause, will have consequences and will be brought to the attention of the Divine.

📖Sunan an-Nasa’i 4440
It was narrated that ‘Abdullah bin Ja’far said: “The Messenger of Allah passed by some people who were shooting arrows at a ram. He denounced that and said: ‘Do not disfigure animals (by using them as targets).” (Sahih )

📖Sunan Ibn Majah 3686
It was narrated that Suraqah bin Ju’shum said: “I asked the Messenger of Allah(ﷺ) about a lost camel that comes to my cisterns that I have prepared for my own camels – will I be rewarded if I give it some water to drink? He said: Yes, in every living being there is reward.’”

📖Sunan Abi Dawud 5268
‘Abd al-Rahman b. ‘Abd Allah quoted his father as saying : When we were on a journey with the Messenger of Allah (ﷺ) and he had gone to releive himself, we saw a Hummarah with two young ones. We took the young ones. The Hummarah came and began to spread out its wings. Then the prophet (May peace be upon him) came and said : who has pained this young by the loss of her young? Give her young ones back to her. We also saw an ant-hill which we had burned. He asked? Who has burned this? We replied : we have. He said: it is not fitting that anyone but the lord of the fire should punish with fire.

The context of this narration emphasizes several important lessons. Firstly, it highlights the Prophet’s compassion and concern for all living beings, including animals. He demonstrated this by recognizing and rectifying the distress caused to the Hummarah by taking away her young ones. Secondly, the narration teaches the companions, and by extension, the Muslim community, the principle of respecting and preserving all aspects of Allah’s creation. It admonishes against causing unnecessary harm or destruction to living beings, even small creatures like ants. The Prophet’s statement that it is not fitting for anyone except the Lord of the Fire to punish with fire serves as a reminder of the importance of respecting the boundaries and laws set by Allah.

Response to Christians missionaries

📖Malachi 2:3
Because of you I will rebuke your descendants; I will smear on your faces the dung from your festival sacrifices, and you will be carried off with it.

📖Ezekiel 4:12
And you shall eat it as a barley cake, baking it in their sight on human dung.

📖Deuteronomy 28:53
You will Eat the fruit of the womb, the flesh of the sons and daughters.

This is what Christians believe, God himself is telling some people that they committed wrong, so He is punishing them, These references are not meant to make fun; they are simply what is written in the Bible. However, they also have context, often as divine punishment. If you have no issues with them, it is essential not to quote anything without context, especially when the Bible contains many such verses.

📖John 6:53
Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in y
ou.

They even eat and drink the flesh and blood of Jesus, which is not real but is believed to be symbolic when they partake in church. However, the verse does not mention any flesh and blood other than that of Jesus himself.

Additional Information

In this article, I have clarified the context in which camel urine was considered permissible. It’s important to understand that this practice was specific to the time and place of Madinah. The hadith regarding camel urine should not be viewed in isolation but in conjunction with other hadiths that provide the full context. While the hadith does mention camel urine as a remedy, it is important to note that this was not intended as a general prescription for all Muslims. It was applicable to a specific group of people in Madinah who faced certain health challenges, and it was a solution in the absence of medical resources. The validity of the hadith remains intact, and in situations where a person faces similar circumstances—such as lacking access to modern healthcare or medicine and having a camel available—it could be beneficial. However, outside of this context, it is not recommended for everyone. Therefore, the use of camel urine should be understood within the historical and situational framework in which it was permitted, and it is not a general or widespread practice for all Muslims today.