Camel Urine in Hadith
Some critics raise the issue of camel urine and its supposed use in Islamic tradition, mocking the idea based on modern sensibilities. A hadith is often cited out of context to suggest that the Prophet ﷺ ordered people to drink camel urine as a blanket practice.
The hadith in question is:
Anas b. Malik reported that some people belonging to the tribe of ‘Uraina came to the Messenger of Allah ﷺ at Medina, but they found its climate uncongenial. So the Messenger ﷺ said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were restored to health. Then they killed the shepherd, turned apostate, and fled with the camels. The Prophet ﷺ had them punished accordingly.
— Sahih Muslim 1671a, Grade: Sahih
The key phrase here is: “If you so like” — the Prophet ﷺ did not command this as a religious act or make it a normative treatment for everyone. It was a conditional suggestion for a specific group who were sick, far from any medical facility, and it worked in that context.
Also, this was not general advice for all Muslims. It is explicitly about the ‘Uraina tribe, and there’s no indication that the Prophet ﷺ repeated this elsewhere. It was contextual, not universal.
Scientific Perspective
Interestingly, modern studies have identified possible therapeutic properties in camel urine:
- Anti-cancer: PubMed Study, PMC Paper
- Hepatoprotective and Islet Morphology Support: Study on Liver Cirrhosis
- Antiplatelet (blood-thinning) activity: PubMed
- Antimicrobial and antifungal effects even after heating and storage: Walsh Medical Media, Academia.edu
These findings confirm that the traditional use of camel urine had some merit within its historical and ecological context. The Prophet ﷺ may not have had a pharmacology lab, but his guidance led to actual health recovery for the tribe, which is meaningful.
WHO & the MERS Virus
Critics often quote the World Health Organization (WHO) to say that camel urine is dangerous. But what the WHO actually said was a caution about MERS-CoV, a virus that was detected in camels in a specific time and place, not a blanket condemnation of camel urine as toxic or unfit for medicinal use.
The WHO statement is here:
https://www.who.int/news-room/fact-sheets/detail/middle-east-respiratory-syndrome-coronavirus-(mers-cov)
It was a virus-transmission alert, not a comment on historical medicinal usage.
Scholarly Opinion
Shaykh ‘Ūthmān Al-Khamis, a well-known scholar, has clearly stated:
“It is impermissible to drink camel urine like water, but it is permissible to use it for medical purposes when necessary.”
— youtube/v=fg3qh-zLTto
This is in line with the broader Islamic principle of darurah (necessity) and tibb nabawi (Prophetic medicine).
Global Analogy & Modern Disgust Bias
To put things into perspective, what sounds “disgusting” today isn’t necessarily irrational or unfounded. Here are some modern parallels:
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Fecal transplant pills for treating gut issues and weight loss
ScienceAlert -
Kopi Luwak coffee made from beans defecated by a civet (cat-like animal) is considered a luxury item
Most Expensive Coffee -
Romans used urine to whiten their teeth and clean clothes
Healthing.ca
So when critics use camel urine to mock Islam, they’re selectively applying a disgust-based bias without looking at history, culture, and scientific updates.
Conclusion
Criticism of the Prophet ﷺ using a 21st-century medical framework to judge 7th-century circumstances is a category error. The Prophet ﷺ offered what was available and effective within his context. Today, with hospitals and pharmaceuticals, different tools would be used — but the maqṣad (intent) of healing remains.
If the Prophet ﷺ were alive today, he would not tell people to drink camel urine — he would likely send them to the hospital. This isn’t a matter of eternal ritual but of contextual medical advice.