Camel Milk And Urine Hadiths

I. The Ara­bi­an Camel

Do they not look at the Camels, how they are made?” (Qur’?n, 88:17)

The abil­i­ty of Ara­bi­an camels to with­stand water depri­va­tion as well as help humans in harsh arid cli­mates is tru­ly remark­able and stems from sev­er­al fac­tors. They do not over­heat, can with­stand water loss, and store fats in the hump for use in times of food and water depri­va­tion. In times of dehy­dra­tion, the water seems to be lost from tis­sues, but not blood. For this rea­son there is no cir­cu­la­to­ry dis­tress and the ani­mals can sus­tain a loss of up to 25% of their body weight — up to 200 kilos ! — with­out dehy­dra­tion (Humans lose water from blood and tis­sue and will die of slug­gish cir­cu­la­tion at a loss of 12% of their body water). Camels can also re-hydrate very quick­ly.See the com­pre­hen­sive sites in this link (in French) and Infor­ma­tion Resources on Old World Camels : Ara­bi­an and Bac­tri­an 1962 – 2002, Novem­ber 2001 (Updat­ed August 2002) [Online Documents]

Camel meat is health­i­er than beef. A sin­gle camel, when slaugh­tered, feeds nine­ty to an hun­dred peo­ple. A Bedouin out of water can sur­vive for weeks by slit­ting the low­er lip of his camel and shar­ing its cud then, lat­er, slaugh­ter­ing it and drink­ing the water stored in its four-tiered stom­ach. In addi­tion to their famed ben­e­fits in desert sur­vival, they are high­ly resis­tant to many dead­ly viral dis­eases and their anti­bod­ies could be used for new drugs. Their immune sys­tems are so robust that they remain free from many of the viral dis­eases that affect oth­er mam­mals such as foot-and-mouth and rinder­pest.David Bam­ford, Camels could help cure humans”, 10 Decem­ber 2001 (BBC World), and The Camel : Ancient Ship of the Desert [Online Documents]

II. Had?th of Milk 

A lac­tat­ing camel can pro­duce 4 to twelve kilos of milk a day for 9 to eigh­teen months. Camel milk is so rich in potas­si­um — which helps retain water in the tis­sues — that the desert Bedouin who drinks it needs only 2 to 4 liters a day, as opposed to twelve liters of water a day to sur­vive. Camel milk also con­tains lac­tose — a diuret­ic, — pro­tein, iron, and more fat, water, phos­pho­rus, cal­ci­um, and Vit­a­min C than cow’s milk in addi­tion to the diuret­ic and liv­er-strength­en­ing prop­er­ties of the wild herbs pre­ferred by camels such as rose­mary (ikl?l), thyme (sa‘tar), worm­wood (shayh), and south­ern­wood (qays?m). It also stays fresh much longer than cow’s milk. In times of drought the camel con­tin­ues to lac­tate long after goats, sheep, and cows have stopped.Le DROMADAIRE : Un monde de soif (in French) and Ghiy?th Hasan al-Ahmad, al-Tibb al-Nabaw ? f ? Daw’ al-‘Ilm al-Had?th (2:215).

The Prophet Muham­mad — upon him and his House bless­ings and peace — allud­ed to the above facts when he stressed the mer­it of milk over any oth­er food and said, as nar­rat­ed from Ibn Abb?s — All?h be well-pleased with both of them — by al-Tir­midh?, Ab ? D?w?d, Ibn M?jah, and Ahmad :

the one All?h feeds milk, let him say : O All?h, bless us with it and give more!” For I know of noth­ing that suf­fices bet­ter food drink.

III. Camel Urine in Arab Medicine 

The med­i­c­i­nal prop­er­ties of the Ara­bi­an camel were known to Arab physi­cians. In his mag­is­te­r­i­al Canon — a med­ical bible for a longer time than any oth­er work“William Osler as cit­ed by Monzur Ahmed in his arti­cle Ibn S?n?, Doc­tor of Doc­tors”, Mus­lim Tech­nol­o­gist, Novem­ber 1990. , Ibn S?n ? (Avi­cen­na) men­tions that chron­ic imbal­ance of the liv­er pro­duces jaun­dice, drop­sy (istisq?’), and swelling of the bel­ly and that the health of the liv­er can be restored through a tem­po­rary diet of camel milk and male Ara­bi­an Naj?b camel urine, the most ben­e­fi­cient type of urine, then human urine.“In Mahm?d al-Nusaym?, al-Tibb al-Nabaw ? wal-‘Ilm al-Had?th (3:242) and Muham­mad Niz?r al-Daqr, Raw?‘i‘ al-Tibb al-Isl?m?: al-Qism al-‘Il?j ? (1:257). Avi­cen­nan text­books by Ibn al-Azraq (d. 890) and al-Suwayd ? (600690) state, The cure [for drop­sy] is to drink the milk of the she-camel — togeth­er with its urine — fresh out of the udderJaw?d Al ? in al-Mufas­sal f ? T?r?kh al-‘Arab Qabl al-Isl?m asserts they used to boil the urine first cf. al-Nusaym?, al-Tibb al-Nabaw ? wal-‘Ilm al-Had?th (3:237). , and to use that every day and leave every­thing else, for it is extreme­ly effi­cient and of proven results.“Ibn al-Azraq, Tas‑h?l al-Man?fi‘ fil-Tib­bi wal-Hik­ma [“The Facil­i­ta­tion of Ben­e­fits in Med­i­cine and Wis­dom”] (1206 Khayriyya Cairo ed. p. 60 =1315 Ham?diyya Cairo ed. p. 51=another old Cairo edi­tion p. 66) cf. al-Sha‘r?n?‘s epit­o­me of al-Suwayd ? titled Mukhtasar al-Suwayd ? fil-Tibb (1302 Hal­ab ? Cairo ed. p. 51). 

Ibn Sayyid al‑N?s spec­i­fies, notably desert camels feed­ing on worm­wood and south­ern­wood.“Cit­ed by al-Suy?t ? in his Sharh on al-Nas?’?‘s Sunan (1:161). Worm­wood is among the herbs that are extreme­ly use­ful in cor­rect­ing diges­tive dis­or­ders in gen­er­al and for help­ing detox­i­fy the liv­er in par­tic­u­lar, and is used in the treat­ment of hepati­tis.Andrew Pen­gel­ly, Herbal Treat­ments for Hepati­tis [Online Doc­u­ment]

Thus, Ara­bi­an camel urine was a stan­dard pre­scrip­tion in Ara­bic med­i­cine and remains a sta­ple of Bedouin nat­ur­al reme­dies to this day both as diuret­ic, snuff and delous­ing hair wash.Cf. Gibr?l Jabb?r, The Bedouins and the Desert, transl. Lawrence I. Con­rad (State Uni­ver­si­ty of New York Press, 1995) and Hil­da & Dagg Gau­thi­er-Pil­ters, The Camel, Chica­go and Lon­don, 1981. City Arabs appar­ent­ly know it only as a hair tonic.

One of the great Arab physi­cians was the Anti­och­ene D?w?d ibn Umar al-Ant?k ? (d. 1008) who knew Greek as well as Ara­bic, worked in Cairo and Dam­as­cus, and died in Mak­ka. He pro­duced a num­ber of Ara­bic trea­tis­es, the most famous being his two-vol­ume Tadhki­rat Ul?l‑Alb?b wal‑J?mi‘ lil-‘Ajab al-‘Uj?b or Mem­o­ran­dum Book for Those Endowed with Hearts and the Ency­clo­pe­dia of Won­ders” — still avail­able in print — in which he says :

Urine dif­fers accord­ing to its ani­mal ori­gin but it all tends to heat and dry­ness pro­vid­ed it does not come from an ani­mal devoid of bile such as the camel. In the lat­ter case, its dry­ness is min­i­mal because it is devoid of salin­i­ty since noth­ing breaks down salin­i­ty, with water, oth­er than the bile. All urine types dis­pel the effects of dis­ease, cure the eye and the ear, chron­ic cough, dif­fi­cul­ty in res­pi­ra­tion, the spleen, and uter­ine pains, espe­cial­ly aged and/​or con­gealed. The most effec­tive types are human urine then the camel’s.Al-Ant?k?, Tadhki­ra (Cairo : Maym?niyya 13081891 ed. 1:77).

A camel needs eight times more salt than ovines and bovines — 1kg week­ly — and the low salin­i­ty of its urine is due to the fact that it pro­duces ADH (anti-diuret­ic hor­mone) and aldos­terone, a hor­mone that facil­i­tates reab­sorp­tion of urine water from the uri­nary tracts into blood, reduc­ing the quan­ti­ty of urine. The liv­er has few excess amino-acids to degrade into urea and uric acid — high­ly tox­ic sub­stances — because of the camel’s veg­e­tar­i­an reg­i­men. At the same time, aldos­terone helps retain sodi­um at the lev­el of the kid­neys, which keeps water in the body. All this pro­duces such a con­cen­trat­ed urine that the vol­ume excret­ed can be reduced from 20 to 5 liters.Le chameau roule sa bosse au soleil, http://​www​.genista​.net/​g​i​/​n​m​/​d​r​o​m​-​281​.​htm, and Chameaux, lamas et alpa­gas (all in French)

IV. Use of Ani­mal Urine in Mod­ern Medicine 

Use of ani­mal urine is endorsed in main­stream mod­ern med­i­cine. Preg­nant mare urine is the source of con­ju­gat­ed equine estro­gens and has been mar­ket­ed for over fifty years as the phar­ma­ceu­ti­cal brand Pre­marin, an estro­gen treat­ment for menopausal and pre­menopausal women” espe­cial­ly post­par­tum — one of the most pre­scribed drugs in the Unit­ed States.PREMARIN Fam­i­ly of Prod­ucts ; The Truth about Pre­marin ; and Pre­marin (Pre­ma­rine) ERT/​HRT & PMU Farms Con­tro­ver­sy [Online Doc­u­ments] It was very recent­ly dis­cov­ered that adding dis­tilled cow urine to medica­ments increas­es their effec­tive­ness while decreas­ing their side-effects, mak­ing anti-can­cer and anti-tuber­cu­lar drugs twen­ty times more effec­tive and anti-bac­te­r­i­al drugs eighty times more effec­tive.http://​www​.rfi​.fr/​f​i​c​h​i​e​r​s​/​M​F​I​/​S​a​n​t​e​/​641​.​asp (in French), quot­ing the British mag­a­zine Chem­istry and Indus­try. [Online Doc­u­ment] Human urine ther­a­py” is a sta­ple of ayurve­da but remains an under­ground semi-sci­ence in the West.

V. Had?th of Stom­ach Putrescence 

The Prophet Muham­mad (P) indi­cat­ed the med­i­c­i­nal prop­er­ties of camel urine for gas­tro-intesti­nal dis­or­ders 1,400 years ago when he said, as nar­rat­ed from Ibn Abb?s(R) by Ahmad, al-Tah?w ? in Sharh Ma‘?n ? al-Ath?r, and al-Tabar?n ? in al-Mu‘jam al-Kab?r — a firm­ly estab­lished nar­ra­tion accord­ing to al-Shawk?n ? in Nayl al-Awt?r :

there is, in the urine of camels and their milk, a cure for those with putres­cent stom­achs (al-dhari­bati but?nuhum)As for the nar­ra­tions The stom­ach is the cen­tral basin of the body and the veins are con­nect­ed to it…” and The stom­ach is the house of dis­ease” they are both forg­eries cf. al-‘Uqayl?, Du‘af?’ (1:51), al-Suy?t?, Tadr?b (1:287), al‑Q?r?, Masn?‘, etc.

The Dam­a­scene and Cairene physi­cian Izz al‑D?n Ab ? Ish?q Ibr?h?m ibn Muham­mad al-Suwayd ?Author of a trea­tise on syn­onyms for plant names, a trea­tise on the med­ical uses of stones, and a Tadhki­ra of recipes and pro­ce­dures for medica­ments extract­ed from a large num­ber of Islam­ic, Greek, and oth­er sources, arranged from head to foot. Al-Sha‘r?n ? epit­o­mized his Tadhki­ra cf. http://​www​.nlm​.nih​.gov/​h​m​d​/​a​r​a​b​i​c​/​b​i​o​A​.​h​tml defined putres­cence of the stom­ach as a dis­ease of the stom­ach that pre­vents it from dis­gest­ing ali­ments. They rot in it and it can­not retain them.“Cit­ed in al-Nusaym?, al-Tibb al-Nabaw ? wal-‘Ilm al-Had?th (3:237).

VI. Had?th of the Uraniyy?n Nomads 

This Prophet­ic pre­scrip­tion is reit­er­at­ed in the famous had?th of the Uray­na Bedouins as nar­rat­ed from Anas — All?h be well-pleased with him — in its main vari­ant word­ings by al-Bukh?r?, Mus­lim, al-Nas?’?, al-Tir­midh?, Ibn M?jah, and Ahmad :

[B = Bukh?r?; M = Mus­lim ; T = Tir­midh?; N = Nas?’?, IM = Ibn M?jah, A = Ahmad, all in the Alamiyya numbering]

Some peo­ple from Uray­na found Mad­i­na nox­ious (ijtawaw) so the Prophet (upon him peace) allowed them to go to the camels of s.adaqa and drink from their milk and urine.” B 1405 Shu‘ba from Qata­da from Anas ; T 67 and 1965 H.amm?d ibn Sala­ma from H.umayd, Qat?da, and Th?bit, from Anas ; N 3961 Abd All?h al-‘Umar ? and oth­ers from Humayd from Anas.

Some peo­ple [var. Some peo­ple or men] from Ukl and Uray­na had come to Mad?na to see the Prophet (upon him peace) and pro­nounced Isl?m. They said, Prophet of All?h, we were peo­ple of udders ; we were not peo­ple of plan­ta­tion [i.e. nomads, not farm­ers].” They found Mad­i­na insalu­bri­ous (istawkham?), so the Prophet (upon him peace) ordered that they be giv­en some three to ten-year old milch camels (dhawd) with a camel­herd and that they set out with them to drink [i.e. keep a reg­i­men] of their milk and urine.” B 3871 and 5286 ; N 303 Sa‘?d ibn Ab ? Ur?ba from Qata­da from Anas ; N 3965 Shu‘ba from Qata­da from Anas.

A group from Ukl came to the Prophet (upon him peace) and stayed in the Suf­fa. They found Mad?na nox­ious so they said, Mes­sen­ger of All?h, we need milk!” He said, I have none to give you except if you catch up with the camels of the Mes­sen­ger of All?h.” They went to them and drank from their milk and urine until they were cured and regained their weight.” B 6306 Ayy?b from Ab ? Qil?ba from Anas.

A group of eight from Ukl came to the Mes­sen­ger of All?h (upon him peace) and pledged their oath of Isl?m. Then they found the land insalu­bri­ous, they became emfee­bled and com­plained of this to the Mes­sen­ger of All?h (upon him peace). He said, Will you not go out with our herds­man and his camels, to drink some of their milk and urine?” They said yes and did so. Then they got bet­ter.” B 6390 ; N 3958 Ab ? Raj?’ from Ab ? Qil?ba from Anas.

Bedouin Arabs from Uray­na came to the Prophet (upon him peace) and accept­ed Isl?m then found Mad?na nox­ious to the point they became jaun­diced and their bel­lies became swollen. The Mes­sen­ger of All?h (upon him peace) sent them out to some of his milch-camels that had just giv­en birth (liq?h)The terms used by the Arabs for their camels can be count­ed in the hun­dreds. and ordered them to drink of their milk and urine until they got bet­ter.” N 304 and 3967 Tal­ha ibn Musar­rif from Yahy ? ibn Sa‘?d from Anas.

A group from Ukl and Uray­na pro­nounced Isl?m then came to the Mes­sen­ger of All?h (upon him peace) and told him they were peo­ple of udders not peo­ple of plan­ta­tion. They com­plained of the fever of Mad­i­na. The Mes­sen­ger of All?h (upon him peace) ordered that they be giv­en some three to ten-year old milch camels (dhawd) and ordered them to exit al-Mad?na and drink from their milk and urine. They set out to the vicin­i­ty of al-Har­ra.” A 12207 Ma‘mar from Qat?da from Anas.

A group from Uray­na came to the Mes­sen­ger of All?h (upon him peace) and said, We found al-Mad?na nox­ious, our bel­lies have swollen and our limbs have thinned!” The Mes­sen­ger of All?h ( ordered them to join up with the camel­herd and drink from the camel’s milk and urine. They did, until their bel­lies and com­plex­ions improved.” A 13572 Hamm?m from Qat?da from Anas.

All the above word­ings are nar­rat­ed sole­ly from Anas ibn M?lik by at least eight trust­wor­thy T?bi‘?n with close agree­ment in both con­tent and word­ing, give or take cer­tain periph­er­al addi­tion­al details, in the 70 chains of the six cit­ed com­pi­la­tions alone.

VII. The Pre-Hijra Pesti­lence in Mad?na

Yathrib was insalu­bri­ous and known for its endem­ic fever, the humm ? of Yathrib. Al-Bukh?r ? nar­rat­ed that A’isha said : We came to al-Mad?na when it was the most plague-infest­ed land of All?h. [The val­ley of] Buth?n was cov­ered with stag­nant water.” Dr. Ghiy?th Hasan al-Ahmad avers that the dis­ease referred to in the humm ? had?ths is malar­ia-type marsh fever and chills (humm ? al-bard?’).Ahmad, al-Tibb al-Nabaw ? f ? Daw’ al-‘Ilm al-Had?th (2:214). The humm ? was grave enough to war­rant vis­its and exhor­ta­tions about death as nar­rat­ed by al-Tir­midh?, Ibn M?jah, and Ahmad from Ab ? Hurayra. Al-Bukh?r?, Mus­lim, and M?lik nar­rate from A’isha(R) that after their emi­gra­tion Ab ? Bakr(R) and Bil?l(R) — All?h be well-pleased with all of them — suf­fered painful bouts of high fever (wa‘k) dur­ing which Bil?l(R) would exclaim :

Will I ever sleep again in the val­ley fra­grant with idhkhir and jal?l ? Will I ever drink again from the spring of Majan­na ? Will I ever see again Sh?ma and Taf?l ? O All?h, curse [those] who expelled us from our lands to the land of plague !

Then the Prophet(P) pro­nounced his famous supplication :

O All?h, make al-Mad?na as beloved to us as Mak­ka, and even more beloved ! O All?h, bless us in our s?‘ and our mudd, make it whole­some for us, and take away its fever to al-Juhfa ! 

A’isha said : We came to al-Mad?na when it was the most plague-infest­ed land of Allah. Buthan was cov­ered with stag­nant water.”

Al Bukh?r?, Mus­lim, and al-Nas?’? nar­rate that anoth­er time, a desert Arab caught the fever of Mad?na then came to the Prophet(P) say­ing, Rescind my pledge!” But the Prophet(P) refused on two suc­ces­sive occa­sions. Then the man left Mad?na and the Prophet(P) said : Al-Mad?na is like a forge. It expels its impu­ri­ties while its good becomes bur­nished.” He also said : I was ordered to a town that devours the oth­er towns. They call it Cor­rupt — Yathrib — but it is The City — al-Mad?na. It expels [the wrong] peo­ple the way a forge expels impu­ri­ties from iron” (nar­rat­ed from Ab ? Hurayra by al-Bukh?r ? and Muslim).

This fever is the imme­di­ate rea­son the Mad?nans on pil­grim­age were ordered to prac­tice ramal or vig­or­ous cir­cum­am­bu­la­tion, despite their fatigue, as a deter­rent showoff to any ene­my Mec­ca­ns that would prey on them due to their ail­ment, as nar­rat­ed from Ibn Abb?s by al-Bukh?r ? and Muslim.

VIII. Malar­ia, Typhus, Drop­sy, or Hepatitis ? 

Dr. Mahm?d N?zim al-Nusaym ? saw the dis­eases caused by the fever of Mad?na as one of two types : either fever caused by gas­troin­testi­nal infec­tions such as typhoid and oth­er types of sal­mo­nel­la ; or malar­ia-type marsh fever and chills (humm ? al-bar­da’). The for­mer caus­es a swelling of the stom­ach and intestines while the lat­ter caus­es a swelling in the pan­creas and liv­er. These dis­eases are car­ried by insects such as mos­qui­toes, which fes­ter in stag­nant-water and veg­e­ta­tion-rich envi­ron­ments.Al-Nusaym?, al-Tibb al-Nabaw ? wal-‘Ilm al-Had?th (3:218, 241); al-Daqr, Raw?‘i‘ al-Tibb al-Isl?m ? (1:257).

Two Syr­i­an con­tem­po­raries, the savant Shams al‑D?n Ibn al-Qayy­im (d. 751) in al-Tibb al-Nabaw ? (“Med­i­cine of the Prophet”) and the eye spe­cial­ist and anti­monist of Safad al-Kahh?l Al ? ibn Abd al-Kar?m ibn Tarkh?n (d. 759) in al-Ahk?m al-Nabawiyya f?l‑Sin?‘at al-Tib­biyya (“The Prophet­ic Pre­scrip­tions in Med­ical Sci­ence”) both believed that the dis­ease diag­nosed in the had?th of the Uraniyy?n was a form of drop­sy.In al-Nusaym?, al-Tibb al-Nabaw ? wal-‘Ilm al-Had?th (3:241). Ascites drop­sy is caused most­ly by liv­er imbal­ance and can lead to cir­rho­sis.Search ascites” at Sur­gi­cal Tutor [Online Doc­u­ment] We men­tioned the stan­dard Avi­cen­nan pre­scrip­tion in such cas­es. This was test­ed recent­ly. A researcher from a teach­ing hos­pi­tal in the Sudan pre­sent­ed a study of 30 patients with ascites drop­sy, an accu­mu­la­tion of flu­id in the peri­toneal cav­i­ty of the abdomen that caus­es dis­tend­ed stom­achs.http://​www​.vh​.org/​a​d​u​l​t​/​p​r​o​v​i​d​e​r​/​r​a​d​i​o​l​o​g​y​/​i​c​m​r​a​d​/​a​b​d​o​m​i​n​a​l​/​p​a​r​t​s​/​A​s​c​i​t​e​s​.​h​tml and http://​health​.dis​cov​ery​.com/​d​i​s​e​a​s​e​s​a​n​d​c​o​n​d​/​e​n​c​y​c​l​o​p​e​d​i​a​/​185​.​h​tml The study found that patients respond­ed slight­ly bet­ter to 150ml of camel urine a day than to the stan­dard chem­i­cal-based med­i­cine, the strong diuret­ic furosemide.http://​www​.salon​.com/​h​e​a​l​t​h​/​f​e​a​t​u​r​e​/​1999​/​06​/​07​/​u​r​i​n​e​/​i​n​d​e​x​1​.​h​tml with the mis­spelling frusimide. How­ev­er, ascites is not acquired in a short time and is a life­long ail­ment. Nor is it infec­tious, so it is unlike­ly that eight peo­ple would con­tract it in a brief time and all at once.

Accord­ing to our teacher Dr. S?mir al-Nass, the like­li­est diag­no­sis of the symp­toms and back­ground described in the had?th of the Uraniyy?n is that the patients suf­fered from viral hepati­tis (= lit­er­al­ly swelling”), a high­ly infec­tious inflam­ma­tion of the liv­er that caus­es jaun­dice, bloat­ing of the abdomen due to accu­mu­la­tion of flu­id, and fever. Among its treat­ments are diuret­ics and low-fat diets.

IX. Syn­op­sis of the Uraniyy?n Had?th

The pic­ture that emerges from the col­lat­ed vari­ants of the Uray­na had?th is as fol­lows : A group of eight poor desert nomads came to Mad?na, announced their Isl?m, and stayed at the Suf­fa or Shel­ter along with the des­ti­tute among the Com­pan­ions. Dur­ing their stay they con­tract­ed hepati­tis, pos­si­bly com­pli­cat­ed by typhoid or malar­ia result­ing in jaun­dice, weight loss, and dis­tend­ed stom­achs. They craved milk and men­tioned the fact that they were peo­ple of udders,” not farm­ers. The Prophet(P) sent them out of Mad?na on a reg­i­men of rad­i­cal low-sodi­um diuret­icshttp://​www​.med​stu​dents​.com​.br/​m​e​d​i​n​t​/​m​e​d​i​n​t​3​.​htm : Most patient with cir­rhot­ic ascites respond to dietary sodi­um restric­tion and diuret­ics.”  — preg­nant camel milk and urine — with his herd — the pro­ceeds of zak?t for which they, as trav­ellers, were eli­gi­ble — at al-Har­ra for a few days or weeks, where they got bet­ter. The camels were herd­ed by a Najd ? freed­man of the Prophet’s (upon him peace), Yas?r, who had been cap­tured in a raid on the Ban ? Tha‘laba.

X. But Is Not Urine Filthy (najis)?

Im?m al-Tir­midh ? said, after nar­rat­ing the Uray­na had?th, that the major­i­ty of the author­i­ties do not con­sid­er the urine of edi­ble ani­mals filthy. Ibn Qud?ma reit­er­ates this rul­ing in the Mughn ? and cites, among those that con­sid­er it pure, al-Zuhr?, Yahy ? al-Ans?r?, At?’, al-Nakha‘?, al-Thawr?, M?lik, and Ahmad. This is also the posi­tion of Muham­mad ibn al-Hasan al-Shayb?n ? as stat­ed by al-Tah?w ? in Sharh Ma‘?n ? al-Ath?r and al-Sarakhs ? in al-Mabs?t. Abd al-Razz?q in his Musan­naf and al-Tah?w ? nar­rate the same from Muham­mad ibn al-Hanafiyya, Ibr?h?m al-Nakha‘?, and At?’, some adding that camel urine is also sniffed for med­i­cine as well as cow urine and sheep urine. Al-Bukh?r ? narrated :

Y?nus ibn Yaz?d asked Ibn Shih?b al-Zuhr?: Can we make ablu­tion with or drink the urine of camels?” He said : The Mus­lims of old would use it as med­i­cine and saw noth­ing wrong with it.”

Im?m al-Sh?fi‘? con­sid­ered the Prophet­ic pre­scrip­tion of camel urine a life-and-death excep­tion that has the same sta­tus as the dis­pen­sa­tion for eat­ing car­rion meat in case of extreme neces­si­ty (and any filthy sub­stance for med­ica­tion oth­er than intox­i­cants).Cit­ed by al-Bay­haq?, al-Sunan al-Kubr ? (2:413 #3949) cf. al-Nawaw?, Sharh Sah?h Mus­lim (11:154), al-Sh?fi‘?, al-Umm (2:253), al-Suy?t?, Med­i­cine of the Prophet, Ta-Ha Pub­lish­ers, 1994 (p. 93, 143). Sim­i­lar­ly, the Hanaf ? School con­sid­ers the rul­ing of filth annulled if there is cer­tain­ty of med­i­c­i­nal ben­e­fit, oth­er­wise, camel urine remains najis accord­ing to Ab ? Han?fa and al-Tah?w?. In addi­tion, the Uraniyy?n had?th itself is abro­gat­ed in the Hanaf ? view. Sev­er­al major Sh?fi‘?s such as Ibn Khuza­y­ma, Ibn al-Mund­hir, Ibn Hibb?n, al-Istakhr?, and al‑R?y?n ? defect­ed to the posi­tion of M?lik and Ahmad.Cf. Ibn al-Mund­hir, al-Awsat (2:199) and Ibn Hajar, Fath al‑B?r ? (1:338). Yet the lat­ter claims naj?sa is the Jumh?r’s posi­tion. See also his Talkh?s al-Hab?r (1:43 – 44). In the M?lik ? mad­hhab prayer is valid even on road-paths soiled with the urine and drop­pings of edi­ble ani­mals.Al-Mudawwana al-Kubr ? (1:151). Ibn Rushd — Aver­roes — in his mas­ter­piece of com­par­a­tive fiqh titled Bid?yat al-Muj­tahid says the ratio­nale of the per­mis­sive rul­ing is that the refuse of edi­ble ani­mals is not repug­nant, unlike that of humans and ined­i­ble animals.

XI. The Colostrum Hypothesis

Shaykh Muham­mad al-‘Ak?l?, the Syr­i­an-Amer­i­can trans­la­tor of Ibn al-Qayy­im’s al-Tibb al-Nabaw ? under the title Med­i­cine of the Prophet(P), informed this writer that he con­sid­ered the men­tion of the term their urine” (abw?lih?) in all the above had?ths a copy­ist’s mis­tak­en reword­ing of the word their colostrum” (alb?‘ih?) in view of two fac­tors : the word alb?‘ih ? is so rare as to remain incom­pre­hen­si­ble and there­fore implau­si­ble to most copy­ists ; sec­ond, alb?‘ih ? looks so much like alb?nih?, their milk,” as to sug­gest diplol­o­gy. The well-inten­tioned copy­ist then sup­plied the clos­est pos­si­ble term in his or her mind — abw?lih ? (colostrum even beats milk as a vit­a­min and anti­body- packed diuret­ic and is pro­duced by the par­turi­ent camel for four to five days). Yet the hypoth­e­sis does not stand to scruti­ny in light of the pro­fu­sion of the trans­mis­sion chains and writ­ten man­u­scripts unan­i­mous on the abw?lih ? word­ing and the fact that camel urine had a his­to­ry of med­i­c­i­nal use among desert Arabs with which all the ear­ly schol­ars seemed famil­iar. And All?h knows best.

XII. Con­clu­sion of the Uraniyy?n Had?th

As for the con­clu­sion of the had?th of the Uraniyy?n in which the nomads com­mit­ed apos­ta­sy, killed the camel­herd after blind­ing and maim­ing him, stole the camels, were caught, blind­ed, maimed, and left to die of thirst, their exe­cu­tion was a lit­er­al retal­i­a­tion accord­ing to Mosa­ic Law before the penal laws were revealed” as nar­rat­ed from Ibn S?r?n by al-Bukh?r?, Ab ? D?w?d, al-Tir­midh?, and Ahmad. And All?h knows best.

XIII. Would-be Objec­tors to the Uraniyy?n Had?th

As for those that would object to the had?ths of camel urine, they usu­al­ly share one or more of the fol­low­ing attributes :

  • Igno­rance of the Ara­bic lan­guage. They are unable to read the Qur’?n and had?th in the orig­i­nal Ara­bic, much less dis­cuss them. 
  • Igno­rance of Ara­bic his­to­ry, ethnog­ra­phy, and lit­er­a­ture. They do not know the cul­ture of the peo­ple among whom cir­cu­lat­ed the texts that they pur­port to discuss. 
  • Igno­rance of Ara­bic med­i­cine. The have no idea that the med­ical works of the Islam­ic world are the foun­da­tion upon which our mod­ern West­ern med­i­cine is built” (Eliz­a­beth Fee, Chief Librar­i­an, His­to­ry of Med­i­cine Divi­sion, Unit­ed States Nation­al Library of Med­i­cine)Cf. http://​www​.nlm​.nih​.gov/​h​m​d​/​a​r​a​b​i​c​/​a​r​a​b​i​c​h​o​m​e​.​h​tml. They are unable to assess the cur­ren­cy of cer­tain med­ical prac­tices in pre-Islam­ic and Islam­ic civ­i­liza­tion and in the Arabo-Per­so-Tur­kic lit­er­a­tures on anato­my, embry­ol­o­gy, oph­thal­mol­o­gy, botany, nutri­tion, etc. and could not fath­om, for exam­ple, that non-intru­sive diag­no­sis and treat­ment for the major­i­ty of non-ter­mi­nal dis­eases be far supe­ri­or in a place such as pre-1990s Kab­ul than in the U.S.A. and Europe. 
  • Inabil­i­ty to approach the issues sci­en­tif­i­cal­ly and reliance on emo­tion and prej­u­dice. They con­sid­er it ratio­nal to ask : Have you filled a pre­scrip­tion for ani­mal urine late­ly?” (an appro­pri­ate answer to such a ques­tion could be : Your moth­er most prob­a­bly did after giv­ing birth and did or will again around menopause, in the form of Pre­marin” equine urine estrogens). 
  • Igno­rance of Islam­ic Law. They have no idea of the legal rul­ings on either filth or med­ica­tion in Isl?m, nor the meth­ods by which those rul­ings were extracted. 
  • Non-Ara­bic and/​or non-Mus­lim back­ground. Their knowl­edge of Islam and Ara­bic cul­ture is most­ly book­ish, through the prism of ori­en­tal­ism whose mis­takes they slav­ish­ly redu­pli­cate, most­ly in the lan­guage of mod­ernism and agnos­ti­cism even if they iden­ti­fy them­selves as Muslim. 

And only God knows best.








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