Sharh Ma’ani: Urine of Halal Animal

What is the ruling of the urine of camels and animals the meat of which is eaten? This is the primary topic of discussion. A secondary discussion is whether it is allowed to seek treatment from something which is haram.


Imam Abu Hanifah, Imam Abu Yusuf and others consider the urine of halal animals as impure. The fatwa of the ahnaf is upon this. Imam Muhammad, Imam Malik, Imam Ahmad and others consider the urine of halal animals as pure.

Imam Muhammad and others primarily rely on Hadith Uraynah as evidence. The Prophet allowed them to have the urine of camels when they fell ill. The principle they forward is that which is haram cannot be used as medicine. As the Prophet allowed drinking camel urine, it must be pure and halal to consume in general.

There are two assertions here. The first assertion is that haram cannot be used to treat illness. The second assertion is that anything which is permitted to use as medicine must be halal in general. Imam Tahawi starts by addressing the second assertion and then moves on to address the first.

Imam Abu Yusuf et al. state that the Hadith Uraynah cannot be used as evidence as that was an allowance given due to necessity. The cases of necessity cannot be extended beyond its scope. This is an accepted principle as is seen in the case of silk which whilst allowed in case of necessity for men but is not extended to normal circumstances where it remains prohibited.1 The alteration of the rule due to necessity does not alter the default stance when the necessity no longer exist.2

As for the principle that haram cannot be used as medicine, it is not conclusive. The denial of wine being medicine by the Prophet ﷺ and the companions was to dissallow wine being categorised as medicine and considered a valuable item; not necessarily to deny that it has medical properties. If it is a matter of absolute necessity3 , everyone considers haram being used as circumstancially allowed. However, if it not a necessity but it will benefit, the early scholars are differed on this matter.4 They are stricter on the use of wine, varied on other impurities and somewhat relaxed on the use of contentious items such as the urine of halal animal. Imam Tahawi does not state his preference on this point other than highlighting the fact that it is not a universally accepted principle as was asserted. Note! According to the ahnaf, the fatwa is on the view of Imam Abu Yusuf who states the allowance will be dependant on the significance of the benefit based on the advice of the reliable expert medical professionals.

Imam Tahawi concludes that there is not enough evidence to prove that urine of halal animal is pure. He states that in principle it should be classed as impure. It is an accepted principle that the ruling of urine is based on the ruling of the blood rather than the meat or the milk. As the flowing blood of halal animal is deemed impure, in principle its urine should be deemed impure also. This is the view of Imam Abu Hanifah.

Imam Tahawi in Sharh Ma'ani (باب حكم بول ما يؤكل لحمه) writes:

Evidence of urine of halal animal being pure

حَدَّثَنَا أَبُو بَكْرَةَ قَالَ: ثنا عَبْدُ اللهِ بْنُ بَكْرٍ قَالَ: ثنا حُمَيْدٌ، عَنْ أَنَسٍ قَالَ: قَدِمَ نَاسٌ مِنْ عُرَيْنَةَ عَلَى رَسُولِ اللهِ ﷺ الْمَدِينَةَ، فَاجْتَوَوْهَا فَقَالَ: لَوْ خَرَجْتُمْ إِلَى ذَوْدٍ لَنَا، فَشَرِبْتُمْ مِنْ أَلْبَانِهَا قَالَ: وَذَكَرَ قَتَادَةُ أَنَّهُ قَدْ حَفِظَ عَنْهُ، أَبْوَالَهَا. حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ خُشَيْشٍ قَالَ: ثنا عَبْدُ اللهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ قَالَ: ثنا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ وَقَتَادَةَ وَحُمَيْدٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ ﷺ مِثْلَهُ وَقَالَ: مِنْ أَلْبَانِهَا وَأَبْوَالِهَا

Abdullah b. Bakr -> Humayd -> Anas RA says, "The people from Uraynah came to the Prophet of Allah ﷺ in Madinah. The weather effected them. [The Prophet] said, 'If you were to go the camels we own, then drink from its milk'." Qatadah mentions that he noted from him, "its urine". Thabit -> Humayd -> Anas RA reports from the Prophet ﷺ similar to it but states, "From its milk and urine."

فَذَهَبَ قَوْمٌ إِلَى أَنَّ بَوْلَ مَا يُؤْكَلُ لَحْمُهُ طَاهِرٌ، وَأَنَّ حُكْمَ ذَلِكَ، كَحُكْمِ لَحْمِهِ. وَمِمَّنْ ذَهَبَ إِلَى ذَلِكَ، مُحَمَّدُ بْنُ الْحَسَنِ. وَقَالُوا: لَمَّا جَعَلَ ذَلِكَ رَسُولُ اللهِ ﷺ دَوَاءً لِمَا بِهِمْ، ثَبَتَ أَنَّهُ حَلَالٌ، لِأَنَّهُ لَوْ كَانَ حَرَامًا، لَمْ يُدَاوِهِمْ بِهِ، لِأَنَّهُ دَاءٌ لَيْسَ بِشِفَاءٍ، كَمَا قَالَ: فِي حَدِيثِ عَلْقَمَةَ بْنِ وَائِلِ بْنِ حُجْرٍ

A group5 has opted that the urine of an animal, the meat of which can be eaten, is clean and that the ruling of it is the [same as the] ruling of its meat. Among those who opted for [this position] is Muhammad b. Hasan [Shaybani]. They said that as the Prophet ﷺ declared it to be a medicine for them, it is proven to be halal. The reason being had it been haram, he would not have given it to them as medicine because harm is not a cure. This is as stated in the Hadith of Alqamah b. Wa'il b. Hujr.

حَدَّثَنَا رَبِيعٌ الْمُؤَذِّنُ، قَالَ: ثنا يَحْيَى بْنُ حَسَّانَ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، ح وَحَدَّثَنَا ابْنُ أَبِي دَاوُدَ، قَالَ: ثنا أَبُو الْوَلِيدِ، قَالَ: ثنا حَمَّادُ بْنُ سَلَمَةَ، عَنْ سِمَاكِ بْنِ حَرْبٍ، عَنْ عَلْقَمَةَ بْنِ وَائِلٍ، عَنْ طَارِقِ بْنِ سُوَيْدٍ الْحَضْرَمِيِّ، قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ بِأَرْضِنَا أَعْنَابًا نَعْتَصِرُهَا، فَنَشْرَبُ مِنْهَا، قَالَ: «لَا» فَرَاجَعْتُهُ فَقَالَ: «لَا» فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّا نَسْتَشْفِي بِهَا الْمَرِيضَ قَالَ: ذَاكَ دَاءٌ، وَلَيْسَ بِشِفَاءٍ»

Alqamah b. Wa'il b. Hujr -> Tariq b. Suwayd Hadrami states, "I said, 'O Prophet of Allah, in our land we have grapes which we extract. Can we drink from it.' [The Prophet] said, 'No'. I said, 'O Prophet of Allah, we seek cure through it from illnesses.' [The Prophet] said, 'This is harmful and not a cure'."

وَكَمَا قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ وَغَيْرُهُ، مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ. حَدَّثَنَا ابْنُ مَرْزُوقٍ، قَالَ: ثنا وَهْبٌ، قَالَ: ثنا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي الْأَحْوَصِ، قَالَ: قَالَ عَبْدُ اللهِ: مَا كَانَ اللهُ لِيَجْعَلَ فِي رِجْسٍ، أَوْ فِيمَا حَرَّمَ، شِفَاءً

حَدَّثَنَا حُسَيْنُ بْنُ نَصْرٍ، قَالَ: ثنا أَبُو نُعَيْمٍ، قَالَ: ثنا سُفْيَانُ، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، قَالَ: اشْتَكَى رَجُلٌ مِنَّا فَنُعِتَ لَهُ السُّكْرُ، فَأَتَيْنَا عَبْدَ اللهِ فَسَأَلْنَاهُ، فَقَالَ: «إِنَّ اللهَ لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ»

It is as it was stated by Abdullah b. Mas'ud and other companions of the Prophet of Allah ﷺ. Abu Ahwas -> Abdullah [b. Mas'ud] RA said, 'Allah has not made impurity or that which is haram a cure'. Asim -> Abu Wa'il said, "A man from among us complained [of an ailment] and he was directed to intoxicants. So we went to Abdullah [b. Mas'ud] and we asked him. He said, 'Indeed Allah has not made for you a cure in what He has deemed prohibited upon you'."

حَدَّثَنَا ابْنُ مَرْزُوقٍ، قَالَ: ثنا أَبُو عَاصِمٍ، عَنْ عُثْمَانَ بْنِ الْأَسْوَدِ، عَنْ عَطَاءٍ، قَالَ: قَالَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا: اللهُمَّ لَا تَشْفِ مَنِ اسْتَشْفَى بِالْخَمْرِ

Ata' -> Aisha RA said, "O Allah do not give recovery to those who seek a cure through wine".

قَالُوا: فَلَمَّا ثَبَتَ بِهَذِهِ الْآثَارِ أَنَّ الشِّفَاءَ لَا يَكُونُ فِيمَا حُرِّمَ عَلَى الْعِبَادِ، ثَبَتَ بِالْأَثَرِ الْأَوَّلِ الَّذِي جَعَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَوْلَ الْإِبِلِ فِيهِ دَوَاءً، أَنَّهُ طَاهِرٌ غَيْرُ حَرَامٍ

They6 conclude that it is proven through the athar that cure cannot be acquired from that which is deemed haram upon the slave [of Allah]. [Also,] it is proven from the first hadith that the Prophet has declared that there is cure in urine of a camel. Hence, it must be clean as it is not haram.

وَقَدْ رُوِيَ عَنْ رَسُولِ اللهِ ﷺ فِي ذَلِكَ أَيْضًا مَا حَدَّثَنَا الرَّبِيعُ بْنُ سُلَيْمَانَ الْمُؤَذِّنُ قَالَ: ثنا أَسَدٌ قَالَ: ثنا ابْنُ لَهِيعَةَ قَالَ: ثنا ابْنُ هُبَيْرَةَ، عَنْ حَنَشِ بْنِ عَبْدِ اللهِ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: إِنَّ فِي أَبْوَالِ الْإِبِلِ وَأَلْبَانِهَا شِفَاءً لِذِرْبَةِ بُطُونِهِمْ. قَالُوا: فَفِي ذَلِكَ تَثْبِيتُ مَا وَصَفْنَا أَيْضًا

Hansh b. Abdullah -> Abdullah b. Abbas -> The Prophet ﷺ said, "In the urine of the camel and its milk there is cure for the pangs of the stomach". They said this also proves what we have mentioned.

Evidence of urine of halal animal being impure

.. وَخَالَفَهُمْ فِي ذَلِكَ آخَرُونَ فَقَالُوا: أَبْوَالُ الْإِبِلِ نَجِسَةٌ، وَحُكْمُهَا حُكْمُ دِمَائِهَا لَا حُكْمُ أَلْبَانِهَا وَلُحُومِهَا وَقَالُوا: أَمَّا مَا رَوَيْتُمُوهُ فِي حَدِيثِ الْعُرَنِيِّينَ، فَذَلِكَ إِنَّمَا كَانَ لِلضَّرُورَةِ، فَلَيْسَ فِي ذَلِكَ دَلِيلٌ أَنَّهُ مُبَاحٌ فِي غَيْرِ الضَّرُورَةِ، لِأَنَّا قَدْ رَأَيْنَا أَشْيَاءَ أُبِيحَتْ فِي الضَّرُورَاتِ، وَلَمْ تُبَحْ فِي غَيْرِ الضَّرُورَاتِ، وَرُوِيَتْ فِيهَا الْآثَارُ عَنْ رَسُولِ اللهِ ﷺ

Another group7 has disagreed with [their position]. They said that the urine of a camel is impure. The ruling [of the urine] is linked with the ruling of its blood and not the ruling of its milk and meat. They said that which you have seen in regards to the hadith of Uraynah, it is due to necessity. So it is not evidence to make it allowed without necessity. We have seen that many things are made allowed due to necessity and not allowed due to non-necessity. There are narration reported regarding this from the Prophet of Allah ﷺ.

حَدَّثَنَا حُسَيْنُ بْنُ نَصْرٍ، قَالَ: سَمِعْتُ يَزِيدَ بْنَ هَارُونَ، قَالَ: أنا هَمَّامٌ ح وَحَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ خُشَيْشٍ، قَالَ: ثنا الْحَجَّاجُ بْنُ الْمِنْهَالِ، قَالَ: ثنا هَمَّامٌ، قَالَ: أنا قَتَادَةُ، عَنْ أَنَسٍ، رَضِيَ اللهُ عَنْهُ " أَنَّ الزُّبَيْرَ، وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ شَكَوْا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْقَمْلَ، فَرَخَّصَ لَهُمَا فِي قَمِيصِ الْحَرِيرِ، فِي غَزَاةٍ لَهُمَا. قَالَ أَنَسٌ رَضِيَ اللهُ عَنْهُ: فَرَأَيْتُ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا قَمِيصًا مِنْ حَرِيرٍ

فَهَذَا رَسُولُ اللهِ ﷺ، قَدْ أَبَاحَ الْحَرِيرَ لِمَنْ أَبَاحَ لَهُ اللُّبْسَ مِنَ الرِّجَالِ، لِلْحَكَّةِ الَّتِي كَانَتْ بِمَنْ أَبَاحَ ذَلِكَ لَهُ فَكَانَ ذَلِكَ مِنْ عِلَاجِهَا، وَلَمْ يَكُنْ فِي إِبَاحَتِهِ ذَلِكَ لَهُمْ لِلْعِلَّةِ الَّتِي كَانَتْ بِهِمْ مَا يَدُلُّ أَنَّ ذَلِكَ مُبَاحٌ فِي غَيْرِ تِلْكَ الْعِلَّةِ.

Qatadah -> Anas RA reports, "Zubayr and Abdul Rahman b. Awf complained about lice so the Prophet ﷺ permitted them to use silk shirts whilst they were in battle." Anas RA says, "I saw each one of them with a silk shirt".

The Prophet ﷺ allowed silk for those who he permitted from the men to wear because of itching by those who sought the dispensation. So this was for their treatment. This allowance was not due to a reason which would suggest that it was permitted in other than that reason.

فَكَذَلِكَ أَيْضًا مَا أَبَاحَهُ رَسُولُ اللهِ ﷺ لِلْعُرَنِيِّينَ لِلْعِلَلِ الَّتِي كَانَتْ بِهِمْ، فَلَيْسَ فِي إِبَاحَةِ ذَلِكَ لَهُمْ، دَلِيلٌ أَنَّ ذَلِكَ مُبَاحٌ فِي غَيْرِ تِلْكَ الْعِلَلِ. وَلَمْ يَكُنْ فِي تَحْرِيمِ لُبْسِ الْحَرِيرِ مَا يَنْفِي أَنْ يَكُونَ حَلَالًا فِي حَالِ الضَّرُورَةِ، وَلَا أَنَّهُ عِلَاجٌ مِنْ بَعْضِ الْعِلَلِ. وَكَذَلِكَ حُرْمَةُ الْبَوْلِ فِي غَيْرِ حَالِ الضَّرُورَةِ، لَيْسَ فِيهِ دَلِيلٌ، أَنَّهُ حَرَامٌ فِي حَالِ الضَّرُورَةِ.

Similarly that which the Prophet ﷺ allowed for the people of Uraynah was due to the reasons they had. An allowance in this matter is not evidence of permission for other than those reasons. The prohibition of wearing silk does not negate that which is allowed due to necessity nor that which is required for treatment in some of these reasons. Likewise, the prohibition of urine in instances where it is not necessary will not be deemed evidence that it is prohibited in the case of necessity.

فَثَبَتَ بِذَلِكَ أَنَّ قَوْلَ رَسُولِ اللهِ ﷺ فِي الْخَمْرِ إِنَّهُ دَاءٌ وَلَيْسَ بِشِفَاءٍ إِنَّمَا هُوَ لِأَنَّهُمْ كَانُوا يَسْتَشِفُّونَ بِهَا، لِأَنَّهَا خَمْرٌ، فَذَلِكَ حَرَامٌ. وَكَذَلِكَ مَعْنَى قَوْلِ عَبْدِ اللهِ عِنْدَنَا إِنَّ اللهَ عَزَّ وَجَلَّ، لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ، إِنَّمَا هُوَ لَمَّا كَانُوا يَفْعَلُونَ بِالْخَمْرِ، لِإِعْظَامِهِمْ إِيَّاهَا. وَلِأَنَّهُمْ كَانُوا يَعُدُّونَهَا شِفَاءً فِي نَفْسِهَا، فَقَالَ لَهُمْ: «إِنَّ اللهَ لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ» فَهَذِهِ وُجُوهُ هَذِهِ الْآثَارِ.

So it is established that the Prophet's statement regarding wine that 'it is harmful and not a cure' is because they sought treatment from it due to it being wine.8 This is prohibited. Likewise, according to us this is the meaning of the statement by Abdullah b. Mas'ud RA that 'Allah Almighty has not placed a cure in that which he has made haram upon you'. This is because they used to use wine due to it being given special high status. Also because they used to consider a cure in of itself. So he said to them, 'Allah Almighty has not placed a cure in that which he has made haram upon you'. This is the explanation for these reports [from the sahabah]9 .

فَلَمَّا احْتَمَلَتْ مَا ذَكَرْنَا، وَلَمْ يَكُنْ فِيهَا دَلِيلٌ عَلَى طَهَارَةِ الْأَبْوَالِ، احْتَجْنَا أَنْ نَرْجِعَ فَنَلْتَمِسَ ذَلِكَ مِنْ طَرِيقِ النَّظَرِ فَنَعْلَمَ كَيْفَ حُكْمُهُ؟ فَنَظَرْنَا فِي ذَلِكَ، فَإِذَا لُحُومُ بَنِي آدَمَ، كُلٌّ قَدْ أَجْمَعَ أَنَّهَا لُحُومٌ طَاهِرَةٌ وَأَنَّ أَبْوَالَهُمْ حَرَامٌ نَجِسَةٌ، فَكَانَتْ أَبْوَالُهُمْ بِاتِّفَاقِهِمْ مَحْكُومًا لَهَا بِحُكْمِ دِمَائِهِمْ، لَا بِحُكْمِ لُحُومِهِمْ. فَالنَّظَرُ عَلَى ذَلِكَ أَنْ تَكُونَ كَذَلِكَ أَبْوَالُ الْإِبِلِ، يَحْكُمُ لَهَا بِحُكْمِ دِمَائِهَا، لَا بِحُكْمِ لُحُومِهَا، فَثَبَتَ بِمَا ذَكَرْنَا أَنَّ أَبْوَالَ الْإِبِلِ نَجِسَةٌ. فَهَذَا هُوَ النَّظَرُ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ رَحِمَهُ اللهُ تَعَالَى

As there is a possibility of what we have mentioned and there is no clear evidence of urine being clean, we need to review and research for a solution so that we may know what is its ruling. We looked at this. In terms of the flesh of human, all are uninmous that human flesh is clean and their urine is haram and impure. It is agreed the [ruling of] urine that it is judged according the ruling of the blood and not the ruling of the meat. The point in this matter is that it should be like that in the case of camel whereby the ruling should be given based on the ruling of its blood and not the ruling of its meat. Thus what we have mentioned is proven in that the urine of camel is impure. This is the review and it is the view of Imam Abu Hanifah.

Can impurity be used as medicine

وَقَدِ اخْتَلَفَ الْمُتَقَدِّمُونَ فِي ذَلِكَ

The early scholars are differed on this matter.10

فَمِمَّا رُوِيَ عَنْهُمْ فِي ذَلِكَ مَا حَدَّثَنَا حُسَيْنُ بْنُ نَصْرٍ قَالَ: ثنا الْفِرْيَابِيُّ قَالَ: ثنا إِسْرَائِيلُ قَالَ: ثنا جَابِرٌ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ: " لَا بَأْسَ بِأَبْوَالِ الْإِبِلِ وَالْبَقَرِ وَالْغَنَمِ، أَنْ يُتَدَاوَى بِهَا فَقَدْ يَجُوزُ أَنْ يَكُونَ ذَهَبَ إِلَى ذَلِكَ لِأَنَّهَا عِنْدَهُ حَلَالٌ طَاهِرَةٌ، فِي الْأَحْوَالِ كُلِّهَا كَمَا قَالَ مُحَمَّدُ بْنُ الْحَسَنِ. وَقَدْ يَجُوزُ أَنْ يَكُونَ أَبَاحَ الْعِلَاجَ بِهَا لِلضَّرُورَةِ، لَا لِأَنَّهَا طَاهِرَةٌ فِي نَفْسِهَا، وَلَا مُبَاحَةٌ فِي غَيْرِ حَالِ الضَّرُورَةِ

Jabir -> Muhammad b. Ali RH says, 'There is nothing wrong with the urine of camels, cows and goats that it be used for treatment'. It is possible that he went towards this [opinion] because he considers it halal and pure for all of it similar to Muhammad b. Hasan. It is [also] possible that he allowed treatment through it due to it being a neccessity and not because it is pure in of itself or allowed without necessity.

حَدَّثَنَا حُسَيْنُ بْنُ نَصْرٍ، قَالَ: ثنا الْفِرْيَابِيُّ، عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، قَالَ: «كَانُوا يَسْتَشِفُّونَ بِأَبْوَالِ الْإِبِلِ، لَا يَرَوْنَ بِهَا بَأْسًا» فَقَدْ يَحْتَمِلُ هَذَا أَيْضًا مَا احْتَمَلَ قَوْلُ مُحَمَّدِ بْنِ عَلِيٍّ رَضِيَ اللهُ عَنْهُمَا

Mansur -> Ibrahim Nakh'i RH said, 'People would seek treatment through the urine of camels and they do not consider it to be an issue'. [This statement] also has the same possibilities as the statement of Muhammad b. Ali.

حَدَّثَنَا حُسَيْنُ بْنُ نَصْرٍ، قَالَ: ثنا الْفِرْيَابِيُّ، قَالَ: ثنا سُفْيَانُ، عَنْ عَبْدِ الْكَرِيمِ، عَنْ عَطَاءٍ، قَالَ: «كُلُّ مَا أُكِلَتْ لَحْمُهُ، فَلَا بَأْسَ بِبَوْلِهِ» فَهَذَا حَدِيثٌ مَكْشُوفُ الْمَعْنَى

Abdul Karim -> Ata' RH said, 'Everything of which the meat is eaten, there is nothing wrong in its urine.' The meaning of this report is clear.11

حَدَّثَنَا بَكْرُ بْنُ إِدْرِيسَ، قَالَ: ثنا آدَمُ، قَالَ: ثنا شُعْبَةُ، عَنْ يُونُسَ، عَنِ الْحَسَنِ أَنَّهُ كَرِهَ أَبْوَالَ الْإِبِلِ وَالْبَقَرِ وَالْغَنَمِ، أَوْ كَلَامًا هَذَا مَعْنَاهُ

Yunus -> Hasan Bisri RH dislike the use of camel, cow and goat urine and he has discussed its meaning.12


Muhammad Saifur Rahman Nawhami
26 Shaban 1441 AH / 19 April 2020 CE


  • 1The same is the case for eating a carcus which is not allowed in normal circumstances although an exception is made for necessity.
  • 2This is the main argument presented by Imam Tahawi for those using Hadith Uraynah. Another answer forwarded is that Hadith Uraynah is abrogated by a later hadith narrated by Abu Harayrah where he reports that the Prophet said, 'Refrain from urine'. The incident of Uraynah happened in Jumada I, 6 AH whilst Abu Hurarah RA came to Madinah in the latter part of 6 AH. Hence, it is assumed that the Prophet must have said the hadith later as Abu Hurayrah RA became Muslim after the incident of Uraynah. However, there is a weakness in this argument as it is possible that Abu Hurayrah RA was narrating the hadith about avoiding urine which already existed before the incident of Uraynah. That being said there is supporting evidence of sorts to this claim as other parts of the hadith were certainly abrogated such as execution in a like for like manner.
  • 3A matter of life or limb
  • 4Imam Abu Hanifah, Imam Muhammad, Imam Shafi'i consider it disallowed unequivally. Imam Malik allows it in general. Imam Bayhaqi disallows the use of any intoxiants but allows any other haram items. Imam Tahawi has a similar view to Imam Bayhaqi except he only disallows wine and allows the use of other intoxicants for treatment. Imam Abu Yusuf holds that allowance of haram items as medicine is dependent on significance of the benefit.
  • 5Imams Muhammad b. Hasan Shaybani, Zufar, Ahmad, Malik, Ibrahim Nakh'i, Sufyan Thawri, Amir Sha'bi, Qatada and Zuhri among others
  • 6Those who consider the urine of halal meat to be clean
  • 7Imams Abu Hanifah, Abu Yusuf, Shafi'i, Abu Thawr and Ibn Hazam Zahiri
  • 8Meaning they designated wine as medicine and an essential item so they turned to it by default rather than as a last result
  • 9Tariq b. Suwayd RA, Abdullah b. Mas'ud RA, Aisha RA and Abdullah b. Abbas RA
  • 10The views of four Tabi'i is presented. The statement of Muhammad b. Ali RH and Ibrahim Nakh'i RH is unclear. Ata' RH clearly considers it allowed and Hasan Basri clearly considers not allowed.
  • 11This view is clear that he considers it pure.
  • 12Meaning he considered urine of halal camels as impure and explained away the evidence of those who considered it allowed.
  • Type: Note

  • Subject: Hadith, Sharh Ma'ani Athar

  • Author: M. Saifur Rahman Nawhami

  • Translator:

  • Collection: Notebook

  • ID: 200419501

  • Tags:

  • Updated: 05-April-2023