Zamzam

From WikiHaj

Zamzam (Arabic زَمزَم): refers to the most renowned water well located within the Masjid al-Haram in Mecca, situated approximately 21 meters from the sacred Black Stone (Hajar al-Aswad). According to historical accounts, the Zamzam spring emerged miraculously by divine will to provide water for Prophet Isma'il (a.s) and his mother, Hagar. The origin of the city of Mecca and the reconstruction of the Kaaba are believed to be closely linked to the miraculous emergence of the Zamzam spring. For centuries, the inhabitants of Mecca depended on the Zamzam well for their water supply. However, over time, the well's presence diminished, and it eventually became obscured. The rediscovery and restoration of the well were later entrusted to Abdu al-Muttalib, the grandfather of the Prophet Muhammad (s), who was responsible for re-excavating it, thus allowing the water to flow once again. Zamzam water holds profound religious significance for the people of Mecca and the broader Muslim community. The Prophet Muhammad (s) often drank from the well, regarding it as the purest and most blessed water on earth. Throughout history, various efforts have been made to preserve and maintain the Zamzam well. The well has a diameter of 1.5 meters and a depth of 30 meters, and it is located 21 meters from the Kaaba. In response to the growing number of pilgrims, the water from Zamzam has been channeled to taps around the courtyard of the Masjid al-Haram, allowing for easier access to this sacred resource. Numerous travelogues across centuries have referenced the unique aspects of Zamzam, including its proximity to the Kaaba, the dimensions of the well’s mouth, its nearness to the Black Stone, and the installation of a canopy for the muezzins near the well.

Zamzam in Terminology

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. [1] 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). [2] 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. [3] 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. [4]

Names of Zamzam

Due to its significance and status, Zamzam has various names. Some of these names are mentioned in a narration from Imamu Ja'far al-Sadiq (a.s) as follows:

  • Rakdhatu Jibril (Footsteps of Gabriel)
  • Saqiya Isma'il (Watering of Isma'il)
  • Hafirat Abdul-Muttalib (Well of Abdul-Muttalib)
  • Al-Masunah (Precious)
  • Saqiya (Watering)
  • Shifa' Suqm (Healing of illness).[5]

Origin of the Zamzam

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, [6] 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. [7] On the seventh time, while she was on Marwah, she saw water gushing from beneath Isma'il’s feet.[8] 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. [9]

The Well of Zamzam

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]

The Drying of Zamzam

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. [11] Even when the Khuza'a tribe succeeded the Jurhum in power, the Zamzam well remained hidden and undiscovered. [12]

The Rediscovery of the Zamzam Well by Abdul-Muttalib

According to historical records, Abdul-Muttalib ibn Hashim, the grandfather of Prophet Muhammad (s) and the leader of the Quraysh tribe, received divine inspiration in a dream instructing him to dig the Zamzam well. Guided by the vision, Abdul-Muttalib went to the Kaaba, seeking the signs that would lead him to the exact location of the well. He discovered the signs between the two idols, "Isaf" and "Na'ila," and, with the assistance of his son Harith, began digging the ground at that location. Despite facing mockery and resistance from members of the Quraysh tribe, Abdul-Muttalib remained steadfast. When the stone lining of the well finally surfaced, he offered thanks to God, confirming the truth of his divine inspiration. 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]

Rulings on Zamzam Water

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]

Characteristics of the Zamzam Well

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] The Zamzam well in its current state 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]

Zamzam in Narrations

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] Zamzam Throughout History Historical records detail the evolution, restorations, and repairs of the Zamzam well across different eras. Accounts from travelers and historians provide insights into the well's features and the modifications it has undergone over time.

Construction and Renovations

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. [27] In 1020 AH, Sultan Ahmed Khan ordered the installation of an iron grille situated one meter above the water level in the Zamzam well. This precaution was introduced due to incidents where individuals, driven by misguided acts of self-sacrifice, had thrown themselves into the well and perished. The grille remained in place until 1318 AH. Additionally, in 1201 AH, under the orders of Sultan Abdul Hamid Khan, an inscription was placed on the northern side of the grille, which read: " Zamzam water is a cure for every illness / ماء زمزم شفاء من کل داء " and " The sign between us and the hypocrites is that they do not quench their thirst with Zamzam water. / آیة ما بیننا و بین المنافقین انهم لایتضلعون من ماء زمزم " [28] 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. [29] 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. [30]

Zamzam in Travelogues

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). [31]These accounts often highlight its function as a site where pilgrims perform ablution,[32] the presence of surrounding pools, and the construction of a canopy near the well for the convenience of muezzins. Refer to: Hajj in Islamic Thought, (Haj Dar Andīshe Islamī) p. 180-185.

Notes

  1. ↑ Mu'jam al-Buldan, vol. 3, p. 166.
  2. ↑ Akhbār Makkah, vol. 2, p. 39.
  3. ↑ Muruju' al-Dhahab, vol. 1, p. 265.
  4. ↑ Lisān al-‘Arab, vol. 6, p. 85; Mu'jam al-Buldan, vol. 3, p. 166.
  5. ↑ Wasa'il, vol. 13, p. 474, H18242.
  6. ↑ Sūrat Ibrāhīm, Āyah 37.
  7. ↑ Tafsīr Ṣāfī, vol. 3, p. 93.
  8. ↑ Tafsīr Ṣāfī, vol. 3, p. 93.
  9. ↑ Akhbār Makkah, vol. 2, S40; “Zamzam (2)”, p. 131.
  10. ↑ Akhbār Makkah, vol. 2, p. 40-41.
  11. ↑ Sīrat Ibn Hishām, vol. 1, Bakhsh 2, p. 111.
  12. ↑ Sīrat Ibn Hishām, vol. 1, Bakhsh 2, p. 117.
  13. ↑ Sīrat Ibn Hishām, vol. 1, Bakhsh 2, p. 142; Azraqī, Akhbār Makkah, p. 336.
  14. ↑ Sīrat Ibn Hishām, vol. 1, Bakhsh 2, p. 143.
  15. ↑ Muttaqī al-Hindī, Kanz al-‘Ummāl fī Sunan al-Aqwāl wa al-Af‘āl, vol. 5, p. 299.
  16. ↑ Fākihī, Akhbār Makkah, vol. 2, p. 63.
  17. ↑ Jawāhir al-Kalām, vol. 19, p. 411; Silsilat Yanābī‘ al-Fiqhiyya, vol. 8, p. 461.
  18. ↑ Al-‘Urwat al-Wuthqā, vol. 2, S75.
  19. ↑ Mustadrak al-Wasa'il, vol. 9, p. 439.
  20. ↑ Azraqī, Akhbār Makkah, vol. 2, p. 61.
  21. ↑ Azraqī, Akhbār Makkah, vol. 2, p. 61.
  22. ↑ Zamzam, Dānishnāmah Hajj wa Harmayn Sharīfayn
  23. ↑ Sunan al-Nasā’ī, vol. 5, p. 237.
  24. ↑ Mustadrak, vol. 9, p. 439, H11286.
  25. ↑ Suyūtī, al-Durru al-Manthūr, vol. 3, p. 223; Fākihī, Akhbār Makkah, vol. 2, p. 46.
  26. ↑ Shifā’ al-Gharām, vol. 1, p. 415; Sunanu al-Tirmidhī, vol. 3, p. 295.
  27. ↑ Azraqī, Akhbār Makkah, vol. 2, S61.
  28. ↑ Hajj dar Andīshah Islāmī, p. 184-185.
  29. ↑ Bi-iru Zamzam, Taṭwīr wa Tashghīl al-Idārah al-‘Āmmāh li Taqnīyat al-Ma’lumāt bi al-Ri-āsah al-‘Āmmāh li Shu-ūni al-Masjid al-Ḥarām wa al-Masjid al-Nabawī.
  30. ↑ Riḥlat Mā’u Zamzam min al-Bi-iri ilā an Yarwī Dhama-u al-Mu’minīna”, Khabar Guzārī Akhbārnā.
  31. ↑ 33. Rahāward Safar (Ghazīdat Safarnāmah Nāṣir Khosrow), p. 122; Muḥammad ibn Aḥmad ibn Jubayr, Safarnāmah Ibn Jubayr, p. 126; Ibn Baṭṭūṭah, Safarnāmah, vol. 1, p. 189.
  32. ↑ Ibn Baṭṭūṭah, Safarnāmeh, J1, p. 189.

References

  1. Akhbār Makkah fī Qadīm al-Dahri wa Ḥadīthihi, Muḥammad ibn Isḥāq Fākihī (died: 275 AH), edited by ʿAbd al-Malik ibn ʿAbd Allāh ibn Duhaiṣh, Beirut, Dār Khidhr, 1414 AH.
  2. Akhbār Makkah wa Mā Jā’ fīhā min al-Āthār, Muḥammad ibn ʿAbd Allāh Azraqī edited by Malhas, Rushdi Saleh, Beirut, Dar al-Andalus, 1416 AH.
  3. “Bir Zamzam”, Taṭwīr wa Tashghīl al-Idārah al-ʿĀmmā li Taqnīyat al-Ma’lumāt bi al-Ri’āsah al-ʿĀmmā li Shu’ūn al-Masjid al-Ḥarām wa al-Masjid al-Nabawī, accessed on 9th Tir 1401 SH.
  4. Al-Tafsīr al-Ṣāfī, Mullā Muḥsin Fayḍ Kāshānī, Qum, Mū’assase al-Hādī, 1416 AH / 1374 SH.
  5. Al-Durr al-Manthur fi al-Tafsir bi al-Ma'thur, by Jalal al-Din al-Suyuti, Qom, Aytollah Marashi Najafi Library, 1404 AH.
  6. “Riḥlat Mā’ Zamzam mina al-Bīr ilā an Yarwī Zam’ al-Mu’minīn”, "The Journey of Zamzam Water from the Well to Quenching the Thirst of Pilgrims", News Agency Akhbarna, published on April 13, 2022, with access on June 27, 2024.
  7. “Riḥlat al-Mā-i al-Mubārak”, "Journey of the Blessed Water", Al-Fawz Kuwaiti Newspaper website, April 4, 2022 CE, accessed July 1, 2022 CE. (10 Tir 1401 SH).
  8. “Riḥlat al-Mā’ al-Mubārak”, "The Journey of the Blessed Water", developed and managed by the General Administration for Information Technology at the Presidency of the Two Holy Mosques, published on April 12, 2022, with access on June 30, 2022.
  9. Rahāward Safar “The Journey's Legacy” (Selections from the Travelogue of Nasir Khusraw)" by Nasir Khusraw Qubadiani, edited and annotated by Seyyed Mohammad Dabir-Siyaghi, Tehran, Sokhan, 1995 CE (1374 SH).
  10. Zamzam" by Sayyed Ali Khayrkhah Alavi, in Encyclopedia of Hajj and the Two Holy Mosques, Volume 8.
  11. Zamzam (2)" by Mohammad Rahbar, published in Meqat Hajj Journal, Volume 8, Issue 29, November 1999 (1378 SH).
  12. Safarnāmah Ibn Jubayr, Muḥammad ibn Aḥmad ibn Jubair, Parvīz Atābakī, Irān, Mash-had, Mū’assasat Chāp wa Intishārāt Āstān Quds Raḍhawī, 1370 SH.
  13. Safarnāmah Ibn Baṭṭūṭah, Ibn Baṭṭūṭah, Tarjamah Dr. Muḥammad ʿAlī Muwaḥḥid, Mū’assasat Intishārāt Āgāh, Irān, Mash-had, 1370 SH.
  14. Silsilat Yanābīʿ al-Fiq’hiyya, ʿAlī-Asghar Marwārīd, Beirut, Dār al-Turāth, 1990 CE - 1993 CE.
  15. Sunan Ibn Mājah, Muḥammad ibn Zayd al-Rubʿī Ibn Mājah, edited by Muḥammad Fu’ād ʿAbd al-Bāqī, Beirut, Dār Iḥyā’ al-Turāth al-ʿArabī, 1395 AH.
  16. Sunan al-Tirmidhī, Muḥammad ibn ʿĪsā al-Tirmidhī, edited by ʿAbd al-Wahhāb ʿAbd al-Laṭīf, Beirut, Dār al-Fikr, 1402 AH.
  17. Sunan al-Nasā’ī, Aḥmad ibn Shuʿaib Abū ʿAbdu al-Raḥmān al-Nasā’ī, edited by ʿAbd al-Ghaffār wa Sayyid Kasrawī, Beirut, Dār al-Kutub al-ʿIlmiyya, 1411 AH.
  18. Al-Sīrah al-Nabawiyya, ʿAbd al-Malik ibn Hishām, Taḥqīq Muṣṭafā al-Suqā wa Ibrāhīm al-ʿAbīārī wa ʿAbd al-Ḥafīẓ Shalabī, Beirut, Dār al-Maʿrifa, bi-tā.
  19. Shifā’ al-Gharām bi Akhbār al-Balad al-Ḥarām, al-Taqī al-Fāsī.
  20. “Ṣuwaru Bi-iri Zamzam”, Lāynz, Date of Visit: 9 Tir 1401 SH.
  21. Al-‘Urwatu al-Wuthqā, Sayyid Muḥammad Kādhim Ṭabāṭabā’ī Yazdī, Qum, Mū’assasat al-Nashr al-Islāmī, first edition, 1419 AH.
  22. Kanz al-‘Ummāl fī Sunan al-Aqwāl wa al-Af‘āl, Muttaqī al-Hindī, Beirut, al-Risāla, 1413 AH.
  23. Lisān al-‘Arab, Muḥammad ibn Mukram Ibn Manẓūr, Dār Ṣādir, Beirut, 1414 AH.
  24. Muruju' al-Dhahab, ʿAlī ibn Ḥussein al-Masʿūdī, edited by: Yūsuf As‘ad Dāghir, Qum, Mū’assese Dār al-Hijra, 1409 AH.
  25. Mustadrak al-Wasa’il, Ḥusayn Nūrī Ṭabarsī, Beirut, Mū’assasat Āl al-Bayt ʿalayhim al-Salām li Iḥyā’ al-Turāth, 1408-1429 AH / 1987-2008 CE.
  26. Mu'jam al-Buldān, Yāqūt al-Ḥamawī, Beirut, Dār Iḥyā’ al-Turāth al-ʿArabī.
  27. “Wa uzīlat ‘ām 1346 AH”, Ṣafḥat ʿAbdullāh al-Rashīd fī Twitter, Tārīkh Bāzdīd: 9 Tir 1401 SH.
  28. Al-Mu'jam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī, bi Khuṣūs Ḥamdi ʿAbd al-Majīd, Dār Iḥyā’ al-Turāth al-ʿArabī, 1405 AH.
  29. Wasā'il al-Shī'ah by Muhammad bin Hasan al-Shaykh Hurr al-‘Āmilī, edited by Mohammad Reza Hosseini Jalali, Qom, Institute of Ālu al-Bayt (peace be upon them) for the Revival of Heritage, 1416 AH.
Retrieved from "https://en.wikihaj.com/index.php?title=Zamzam&oldid=3127"