Question
An Umrah guide said the following, please clarify:
We are not allowed to perform Salah near the farm of camels, wudhu breaks after eating camel’s meat, camel has been created from shaytaan and camel’s hump(s) has shaytaan in it.
Also, there was once a disease which spread during the time of the Prophet Muhammad صلى الله عليه وسلم and He advised the ashaab to drink urine of the camel.
Grateful if you could provide daleel.
بسم الله الرحمن الرحيم
الجواب بعون الملك الوهاب اللهم هداية الحق والصواب
Answer
Praying in camel pens is not absolutely forbidden. Rather, regarding the Ahadith that prohibit praying in camel pens, the scholars have explicitly stated that this prohibition is because camels are easily startled. Therefore, one who prays in a camel pen will not be able to pray with full concentration; instead, fear and apprehension will remain in his heart, thus diverting his attention. Similarly, there is a concern of impurity in such places. If these two issues are not present, then there will be no karahah. If the pen is pure, prayer performed therein will be valid.
Similarly, regarding the words mentioned in the Hadith that “camels were created from Shaytan,” the commentators have explained its meaning to be that they possess attributes and rebelliousness similar to Shaytan; they are very quickly startled and become unruly.
It is not permissible to treat with haram things. Yes, if there is certainty of cure, it can be done. However, none of us knows with certainty that treatment with a haram thing will bring a cure. Therefore, it is not permissible for us to do so. Whereas, the Messenger of Allah ﷺ knew well that their cure was in camel milk and urine, even though the Messenger of Allah ﷺ himself commanded to avoid urine.
According to the Hanafis, eating camel meat does not invalidate wudu. However, performing wudu after eating camel meat is mustahab.
The Shar’i evidences for all these rulings are as follows:
As stated in Ad-Durr al-Mukhtar:
الظاهر أن معنى كون الإبل من الشياطين أنها خلقت على صفة تشبههم من النفور والإيذاء، فلا يأمن المصلي من أن تنفر وتقطع عليه صلاته كما قاله بعض الشافعية أي فيبقى باله مشغولا خصوصا حال سجوده، وبهذا فارقت الغنم. ويظهر من التعليل أنه لا كراهة في معاطن الإبل الطاهرة حال غيبتها.
(Ad-Durr al-Mukhtar ma’ Rad al-Muhtar, vol. 1, p. 380)
In Al-Bahr ar-Raiq:
والتداوي بالطاهر المحرم كلبن الأتان فلا يجوز فما ظنك بالنجس؛ ولأن الحرمة ثابتة فلا يعرض عنها إلا بتيقن الشفاء وتأويل ما روي في قصة العرنيين أنه – عليه السلام – عرف شفاءهم فيه وحيا ولم يوجد تيقن شفاء غيرهم؛ لأن المرجع فيه الأطباء وقولهم ليس بحجة قطعية
(Al-Bahr ar-Raiq Sharh Kanz ad-Daqa’iq, vol. 1, p. 122)
In Umdat al-Qari:
وأجابوا عنه بأن ما في حديث العرنيين قد كان للضرورة، فليس فيه دليل على أنه يباح في غير حال الضرورة، لأن ثمة أشياء أبيحت في الضرورات ولم تبح في غيرها، كما في لبس الحرير فإنه حرام على الرجال وقد ابيح لبسه في الحرب أو للحكة أو لشدة البرد إذا لم يجد غيره، وله أمثال كثيرة في الشرع، والجواب المقنع في ذلك أنه، عليه الصلاة والسلام، عرف بطريق الوحي شفاهم، والاستشفاء بالحرام جائز عند التيقنبحصول الشفاء، كتناول الميتة في المخصمة، والخمر عند العطش، وإساغة اللقمة، وإنما لا يباح ما لا يستيقن حصول الشفاء به.
(Umdat al-Qari Sharh Sahih al-Bukhari, vol. 3, p. 155)
In Fatawa Ridawiyyah:
“One general principle is that if an act invalidates wudu according to the madhhab of another Imam Mujtahid, then performing wudu after its occurrence is mustahab in our madhhab. Durr al-Mukhtar states: ‘Performing wudu is mandub in thirty-something situations which I have mentioned in Al-Khaza’in, among them are after lying, backbiting, laughing loudly (qahqahah), poetry, eating camel meat, and after every sin, and to leave the difference of opinion among scholars.'”
(Fatawa Ridawiyyah, vol. 1, p. 969, Raza Foundation)
Answered by: Mubashir Attari (AskMufti Scholar)
Verified by: Mufti Sajid Attari
Translated answer
Date: 30th July 2026
