Reply to the doubt: Camels were created from devils!!

 

“ The Prophet, may Allah’s prayers and peace be upon him, indicated that camels are from the devils, meaning, and Allah knows best, that they are from the same kind and type as devils . For every rebellious, stubborn creature is a devil, regardless of the type of animal, such as a black dog, which is a devil. Camels are devils among livestock, just as humans have devils...
” Sharh ‘Umdat al-Fiqh (1/185).


Ibn Jarir al-Tabari said:

Its meaning is
that they were created from the nature of devils , and that when a camel is frightened,
its fright is from a devil who runs after it and scares it away. Do you not see its appearance and its eyes when it is frightened?

Abu Hatim Ibn Hibban, may Allah have mercy on him, said

after mentioning the report in which the Prophet, may Allah’s prayers and peace be upon him and his family, prayed on the back of a camel

: “ If the prohibition against praying in camel pens was because they were created from devils, the Prophet, may Allah’s prayers and peace be upon him and his family, would not have prayed on a camel,
since it is impossible that prayer is not permissible in places where a devil may be,
and then it is permissible to pray on the devil himself.”

Rather, the meaning of his saying, may God bless him and grant him peace:
“ It was created from the devils ,” is

that he meant that the devils were with it by way of proximity and closeness.)

Dr. Salman al-Awdah said:

It was said
that camels were created from the devils,
as came in the hadith narrated by Ibn Majah (769) and Ahmad (20541) and see Sunan Abi Dawud (493).

It does not mean that the substance of its creation is from the devils, but rather from its devilish nature,
so it is like His saying
, the Most High: ] He created man from haste [verse, [Al-Anbiya’: 21]

meaning:
His nature is like this,
and for this reason, ablution was prescribed for us from its meat, unlike other things,

and God knows best.

It indicates that the reason for the prohibition is that camels are from devils and nothing else. Camels do the work of devils and jinn, because camels are very straying, so they disturb the heart of the worshipper and prevent humility. Al-Khattabi said : His statement, may Allah bless him and grant him peace: “For they are from devils.” He means that because of the aversion and straying they cause, and they may spoil the prayer of the worshipper. The Arabs call every rebellious devil, as if he is saying: If the worshipper prays in their presence, he is deceived in his prayer because he is not safe from their aversion and their knocking around. This meaning is safe from sheep because of their silence and weak movement when agitated. Some of them said: The meaning of the hadith is that he disliked praying in the plains of the earth because camels only take refuge in them and rest there, and sheep rest and go to the hard ground. He said: The meaning of that is that the soft ground where there is a lot of migration may have impurity on it and their location cannot be seen, so the one praying is not sure that his prayer in them is on impurity. As for the hard resting place of the earth, it is clear and prominent and the location of the impurity is not hidden if it is in it. Some of them claimed that he only meant by it the place where people stop their luggage when they stop during their journeys. He said: It is the custom of travelers that their excrement is near their luggage, so these places are mostly found to be impure, so it was said to them not to pray in them and to keep away from them, and God knows best. ( In sheep pens) is the plural of marbad with a kasra on the ba’, because it is from rabada yarbadh like daraba yadhurub. It is said that one has rabada in the earth if he sticks to it and stays close to it, and the name of the place is marbadh and it is the shelter of sheep, like the camels’ kneeling. In Sahih, it is the resting place of sheep, cows, horses, and dogs, like the kneeling of camels and the sitting of birds. Al-Ayni said: “ Pray in it,” meaning in the sheep’s resting places, “ for it,” meaning the sheep, “is a blessing,” meaning blessed. He said in Ghayat al-Maqsud: The meaning is that there is no rebellion or straying in sheep, rather they are weak, and from the beasts of Paradise, and they are tranquil, so they do not harm the one praying or interrupt his prayer, so they are blessed, so pray in their resting places.



The wisdom behind the obligation of ablution after eating camel meat:
 Ibn Uthaymeen, who died (in the year 1420 AH), said:
The wisdom behind the obligation of ablution after eating camel meat can be answered with two answers:
The first: The wisdom is the command of the Prophet, may God bless him and grant him peace, and everything he, may God bless him and grant him peace, brought of rulings is wisdom. Allah the Almighty said: “ It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any option in their decision.” ( Al-Ahzab 36) And the hadith of Aisha when she was asked why a menstruating woman has to make up the fast but not the prayer, she said: “ This used to happen to us during the time of the Messenger of Allah, may Allah bless him and grant him peace, and we were commanded to make up the fast but were not commanded to make up the prayer .” Narrated by Al-Bukhari and Muslim) And because we believe - praise be to Allah - that Allah does not command something except that wisdom dictates doing it, and He does not forbid something except that wisdom dictates leaving it.

Some scholars sought wisdom and said: Camel meat has a strong effect on the nerves, irritating them. For this reason, modern medicine forbids a nervous person from eating a lot of camel meat. Ablution calms and cools the nerves (see the words of Ibn al-Qayyim on this in I’lam al-Muwaqqi’in 1/395, and also in Zaad al-Ma’ad 4/376). The Prophet (peace and blessings of Allaah be upon him) also commanded ablution when angry (5) in order to calm him down. (Al-Sharh al-Mumti’ ‘ala Zaad al-Mustaqni’ by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) (1/254 and 255).
(5) Shaykh al-Albaani (may Allaah have mercy on him) classed it as da’eef in his commentary on al-Mishkat (5113).