Zamzam: Difference between revisions

The term "Zamzam" is derived from the repeated root "zam," which signifies the act of restraining or gathering. Linguistically, it denotes water that is either slow-moving or abundant in flow. <ref>1. Mu'jam al-Buldan, vol. 3, p. 166.</ref> In religious and historical terminology, "Zamzam" refers to the revered well situated near the Kaaba in Mecca, whose origins are traditionally linked to the era of Prophet Ibrahim (a.s). <ref>2. Akhbār Makkah, vol. 2, p. 39.</ref>

According to Mas'udi, a historian of the 4th century AH, the Iranians, considering themselves descendants of Prophet Ibrahim (AS), would travel to Mecca during the Sassanid era. <ref>3. Muruju' al-Dhahab, vol. 1, p. 265.</ref> It is said that after performing the circumambulation of the Kaaba, they would murmur over the well, and for this reason, it became known as Zamzam. <ref>4. Lisān al-‘Arab, vol. 6, p. 85; Mu'jam al-Buldan, vol. 3, p. 166.</ref>

* Shifa' Suqm (Healing of illness) 5. Wasa'il, vol. 13, p. 474, H18242.

 

According to verse 37 of Surah Ibrahim, after Prophet Abraham (pbuh) brought his wife Hajar and his son Ishmael to the arid land of Mecca, where there was no water or vegetation, <ref>6. Sūrat Ibrāhīm, Āyah 37.</ref> and left them there as commanded by God, they soon faced severe thirst. In search of water, Hajar made seven trips between the hills of Safa and Marwa. <ref>7. Tafsīr Ṣāfī, vol. 3, p. 93.</ref> On the seventh time, while she was on Marwah, she saw water gushing from beneath Isma'il’s feet. 8. Tafsīr Ṣāfī, vol. 3, p. 93.

There are variations in the details of this incident. Some sources attribute the emergence of water from the Zamzam well to the striking of Ishmael's heel on the ground. Others suggest that it was the action of Gabriel, who appeared in human form, either by rubbing his foot or hand on the ground that caused the water to spring forth. <ref>9. Akhbār Makkah, vol. 2, S40; “Zamzam (2)”, p. 131.</ref>

According to Abu al-Walid al-Azraqi, a Shafi'i historian of the 3rd century AH, the emergence of a water spring in that desolate and barren region drew the attention of animals and birds. The activity of birds near the Zamzam well caught the eye of a passing caravan from the Jurhum tribe. They approached the well, drank from its water, and filled their containers. Consequently, this tribe settled around Zamzam, leading to the establishment and growth of the city of Mecca. 10. Akhbār Makkah, vol. 2, p. 40-41.

 

During the leadership of Amru ibn Harith over the Jurhum tribe, there was a significant lapse in their reverence for the sanctity of the Masjid al-Haram and the Kaaba. Acting on Amru’s order, sacred objects such as the Black Stone (Hajar al-Aswad), offerings, and various items stored in the Kaaba—including weapons and swords—were thrown into the Zamzam well, which was then filled with soil. Over time, the well’s location was flattened, and its existence was gradually forgotten. <ref>11. Sīrat Ibn Hishām, vol. 1, Bakhsh 2, p. 111.</ref> Even when the Khuza'a tribe succeeded the Jurhum in power, the Zamzam well remained hidden and undiscovered. <ref>12. Sīrat Ibn Hishām, vol. 1, Bakhsh 2, p. 117.</ref>

Upon completing the excavation and revealing the water, Abdul-Muttalib built a basin beside the Zamzam well. Together with his son Harith, they drew water from the well and poured it into the basin, facilitating the distribution of water to the pilgrims. [13] After digging Zamzam and finding water, Abdulmutallib revived the work of supplying water to the pilgrims and had it under his control. [14]

After the conquest of Mecca, the destruction of idols, and the removal of images from the walls of the Kaaba, the Prophet Muhammad (peace be upon him) was the first to wash the interior of the Kaaba with Zamzam water. This practice has been maintained up to the present day. [15]

Abd al-Muttalib deemed the consumption of Zamzam water and its use for ablution as permissible (halal), but he did not allow its use for bathing. Similarly, Abbas ibn Abd al-Muttalib adhered to this view, maintaining that while Zamzam water was lawful for drinking and performing ablution, he did not consider it permissible for bathing. [16] It has been said that it is recommended for pilgrims to visit the Zamzam well after performing Tawaf and before undertaking Sa'I (jogging seven times between the hill Safa and Marwa). They are encouraged to drink from its water and perform ghusl (ritual purification). If a pilgrim is unable to perform ghusl, it is advised that they pour a small amount of Zamzam water over themselves. [17] According to Urwa al-Wuthqa, it is recommended (Mustahabbu) to wash the shroud with Zamzam water.  [18] It is also recommended for an individual to recite the following supplication when drinking Zamzam water:

"'''اللّهُمّ اجْعَلْه لی عِلْماً نافِعاً و رِزْقاً واسِعاً و شِفٰاءً مِنْ کُلِّ دٰاءٍ و سَقَمٍ انَّکَ قٰادِر یا رَبَّ العالمین؛''' '''''O Allah, make it a beneficial knowledge, abundant provision, and a cure for every illness and disease. Indeed, You are the All-Powerful, O Lord of the worlds'''''." [19]

 

Azraqi reported that the Zamzam well has a depth of sixty fathoms from top to bottom. The well features water flow from three distinct points: one directly opposite the Black Stone (Hajar al-Aswad), another aligned with Safa and Abu Qubais, and a third directly opposite Marwah. In the lunar years 223 and 224 AH, to address concerns about the well potentially drying up, an additional nine fathoms were added to its depth. Subsequently, in the year 225 AH, increased rainfall and flooding led to an increase in the flow of Zamzam water. [20]

During the reign of certain Abbasid caliphs, the depth of the Zamzam well was increased. Notably, during the rule of Caliph al-Amīn (reigned 193-198 AH), the well was subjected to reinforcement and restoration efforts. [21]

Currently, the Zamzam well has a diameter of 1.5 meters and a depth of 30 meters. It is situated 21 meters from the Kaaba. The well is lined with masonry for approximately 13 meters of its depth. [22]

In the teachings of Ahl al-Bayt (a.s), drinking Zamzam water is highly recommended. The Prophet Muhammad (s) frequently drank Zamzam water [23] and regarded it as the finest water sourced from the earth. [24]

Imam Sajjad (a.s) instructed a person to make a covenant with God at the Zamzam well to seek guidance away from sins and disobedience. [25] According to Aisha, the Prophet Muhammad (s) would carry Zamzam water mixed with musk and other substances. He used this water either to offer to the sick for drinking or to pour over them for healing. [26]

The initial construction of marble linings for the Zamzam well's walls and floor was initiated by Abbasid Caliph Al-Mansur (reigned 136-158 AH) and completed by his successor, Al-Mahdi (reigned 158-169 AH). Following this, the well remained exposed until the reign of Al-Mu'tasim (reigned 218-227 AH), with only a small dome covering its opening. In 220 AH, Umar ibn Faraj al-Rukhji, a writer and secretary under Al-Mu'tasim, undertook significant renovations. He installed a teak wood roof over the Zamzam well, suspended chains, and affixed lamps to them, which were lit during the pilgrimage season at night. [29]

 

In 1383 AH, during the Saudi era, the structure covering the Zamzam well was dismantled, and a new underground facility was constructed. This included creating an entrance to the basement, allowing pilgrims direct access to the well water. However, in 1424 AH, this entrance was sealed, and the water was redirected through a network of pipes around the courtyard of the Masjid al-Haram. This modification provided faucets for pilgrims to drink from and expanded the circumambulating area. [31]

According to Saudi sources, Zamzam water is transported through a four-kilometer pipeline and stored in a 5,000-cubic-meter reservoir. The water undergoes purification and sterilization processes before being bottled in five-liter containers. Additionally, Zamzam water is dispensed through drinking fountains within the Masjid al-Haram and is also transported to the Prophet's Mosque in Medina for the benefit of pilgrims. [32]

Travelogues from different centuries provide detailed descriptions of Zamzam, noting its distance from the Kaaba, the dimensions of its mouth, and its proximity to the Black Stone (Hajar al-Aswad). These accounts often highlight its function as a site where pilgrims perform ablution, the presence of surrounding pools, and the construction of a canopy near the well for the convenience of muezzins. [35]