Zamzam is an Arabic word. It refers to a well located inside the Masjid al-Haram in Mecca, approximately 20 meters (66 feet) east of the Kaaba. The term Zamzam is derived from the Arabic words “zam zam,” meaning “to stop the flow.”
History of Zamzam
Prophet Ibrahim (A) left his wife Hajar and infant son Ismail near a large shade tree next to the Kaaba with some dates and a water pouch and then left. At that time, the area around the Kaaba was like a high mound.
When Hajar ran out of water, she searched for water by running between Safa and Marwah seven times. Eventually, she heard the sound of someone calling, and when she reached the Kaaba’s side, she saw the angel Jibril (Gabriel) striking the ground with his foot, causing the water of the Zamzam well to gush forth. She then set up a barrier in the well and filled the pouch with water. The Messenger of Allah (S) said, “May Allah have mercy on Hajar. Had she not placed the barrier or filled the pouch, it would have become a flowing stream.” This hadith was narrated by Ibn Abbas (RA).
Zamzam, though a well, serves a purpose like a river. Just like the boundless waters of a river, Zamzam’s water is consumed all around the world, and pilgrims bring this blessed water with them from distant places. During the Hajj season, currently, 1.9 million liters of Zamzam water are consumed daily. Its output and supply far surpass any other well in the world.
Fakihi mentions that after the discovery of the Zamzam well, Prophet Ibrahim (A) enlarged and expanded the well. During that time, he had an encounter and conversation with Dhul-Qarnayn. Dhul-Qarnayn took control of the well, and the narrator Osman mentions that possibly Dhul-Qarnayn asked Prophet Ibrahim (A) for his prayers. Ibrahim (A) asked how this could happen, saying that his well had been damaged. Dhul-Qarnayn replied that it had not been under his order. No one had been informed by Dhul-Qarnayn about the matter of Ibrahim’s well. The two reached an understanding, and Prophet Ibrahim (A) gave Dhul-Qarnayn seven sheep and several cows as a gift. Dhul-Qarnayn asked, “O Ibrahim, why are you giving these sheep as gifts?” Ibrahim (A) replied, “These will testify on the Day of Judgment that this is Ibrahim’s well.”
Virtue of Zamzam Water
Azraki writes that Wahab bin Munabbih said about Zamzam, “By Allah, it is written in Allah’s Book as a drink of goodness, a drink for the righteous, a remedy for hunger, and a cure for diseases.”
Azraki further narrates from Ibn Khaytham, mentioning that once Wahab bin Munabbih became ill. He had some Zamzam water with him. People suggested he drink sweet water (normal water) since Zamzam water was somewhat salty. Wahab replied that he would not drink any other water until his illness was cured. He swore by the One in whose hand his life was, saying that it was written in Allah’s Book that Zamzam water would never dry up nor become harmful. It is written in Allah’s Book as beneficial, as a drink for the righteous. It is considered to be the best in Allah’s Book; it is written to relieve hunger and cure diseases. Wahab further swore that anyone who drinks it with the intention of healing will certainly be cured. Mujahid said:
مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ – إِنْ شَرِبْتَهُ تُرِيدُ شِفَاءٌ شَفَاكَ اللَّهُ وَإِنْ شَرِبْتَهُ لِظَمَا أَرْوَاكَ اللَّّهُ وَإِنْ شَرِبْتَهُ لِجُوعِ أَشْبَعَكَ اللَّهُ وَهِيَ هَزْمَةٌ جِبْرِيلَ بِعَقِبِهِ وَسُقْيَا اللَّهِ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ
Translation: Zamzam water fulfills whatever intention it is consumed for. If one drinks it for healing, Allah will grant healing. If one drinks it to quench thirst, Allah will satisfy the thirst. If one drinks it to relieve hunger, Allah will satisfy the hunger. It was created through the strike of Gabriel’s foot and served to quench the thirst of Ismail (A).
Sufyan ibn Ibrahim narrated from Ibn Abi Husain that the Messenger of Allah (S) once sent Zamzam water as a gift to Suhail ibn Amr. (Azraki)
Ikrama bin Khalid said, “One night I was sitting next to the Zamzam well when I saw a group of people dressed in white clothes, performing Tawaf around the Kaaba. I had never seen such pure white garments. After completing the Tawaf, they prayed, and one of them said to his companions, ‘Let us drink the drink of the righteous.’ They then entered Zamzam. I thought I should ask them who they were, but when I approached, I found that there were no signs of human presence.” (Azraki)
It is narrated from Abbas (RA) that during the days of Jahiliyyah, people once faced extreme poverty, and it became very hard for them to gather food. At that time, people rushed to the Zamzam water, bringing their families and children to the well at dawn. Zamzam water was considered as a means to save the children.
It is narrated from Jaber (RA) that the Messenger of Allah (S) said:
مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ
Translation: “Zamzam water fulfills whatever intention it is consumed for.”
(Ibn Majah)
It is narrated from Ibn Abbas (RA) that the Messenger of Allah (S) said:
مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ إِنْ شَرِبْتَهُ تَسْتَشْفِي بِهِ شَفَاكَ اللَّهُ وَإِنْ شَرِبْتَهُ لِقَطَّعَ ظَمُنكَ قَطَعَهُ اللَّهُ – هِيَ هَزْمَةٌ جِبْرِيلَ وَسُقْيَا اللَّهِ إِسْمَاعِيلَ
Translation: Zamzam water fulfills whatever purpose it is consumed for. If you drink it to heal, Allah will heal you. If you drink it to quench your thirst, Allah will quench your thirst. It was created by the strike of Gabriel’s foot and served as the water for Ismail (A).
It is narrated from Ibn Abbas (RA) that the Messenger of Allah (S) said:
التَّضَلُّعُ مِنْ مَّا زَمْزَمَ بَرَاءَةٌ مِّن النِّفَاقِ
Translation: “Drinking Zamzam water in excess is a cure for hypocrisy.” (Azraqī)
It is narrated from Said Osman, who narrates from Abu Said, from an Ansar, who heard from his father, that the Messenger of Allah (S) said: “The difference between us and the hypocrites is that they do not drink Zamzam water to their fill.”
It is narrated from Ibn Abbas (RA) that you should pray at the place of the righteous and drink from the drink of the righteous.
صَلُّوا فِي مُصَلَّى الْأَخْبَارِ وَاشْرَبُوا مِنْ شَرَابِ الْأَبْرَارِ
He was asked, “What does praying at the place of the righteous and drinking from the drink of the righteous mean?” He replied, “Praying at the Miqaat and drinking from the Zamzam water.”
It is narrated from Abu Dharr Ghifari (RA) that when he arrived in Mecca to meet the Prophet (S), the disbelievers attacked him and beat him senseless, causing his body to be covered in blood. He said, “I went to Zamzam, washed the blood off with its water, and drank from it. O my nephew (Abdullah bin Samit), listen! I stayed there for 30 days or nights (in some narrations 14 days) without eating anything but Zamzam water. I became plump, and my stomach skin developed folds, and I never felt any hunger. After waiting patiently near the Kaaba for a month, Abu Bakr (RA) noticed me and took me to the Prophet (S). When the Messenger of Allah (S) asked me what I had eaten, I replied, ‘I have eaten nothing except Zamzam water.’ Then the Prophet (S) said, ‘It is the food of the hungry.'”
It is narrated from Ibn Abbas (RA) that the Messenger of Allah (S) said:
خَيْرُ مَاء عَلَى وَجْهِ الْأَرْضِ مَاءً زَمْزَمَ
Translation: “The best water on the surface of the earth is Zamzam water.”
It is narrated from Anas bin Malik (RA) that Jibril (RA) opened the chest of the Prophet (S) and placed his heart in a golden plate. He then removed a blood clot from the heart and said, “This was a part of Satan in you.” He washed it with Zamzam water and placed it back in its place. At that time, the Prophet (S) was playing with his companions in the field.
Hafiz Iraki mentioned that the purpose of washing the chest of the Prophet (S) with Zamzam water was so that he could gain the strength to witness the heavens, the earth, and the Hereafter. One of the characteristics of Zamzam water is that it strengthens the heart and removes fear.
Another feature of Zamzam water is that, by the command of the Prophet (S), it was used to treat fever. This hadith is narrated in Nasai from Ibn Abbas (RA). Dahhak bin Muzahim said that if someone drinks Zamzam water during a headache, the headache will be relieved, and looking at Zamzam improves one’s eyesight. (17)
Imam Badru-d-Din bin Sahib Misri said that, from both a Shariah and medical perspective, Zamzam water is the best water on earth. He said, “I weighed Zamzam water and water from other wells in Mecca, and Zamzam water was one-fourth heavier.”
It is said that during the month of Sha’ban, Zamzam water becomes sweet, and only the righteous can taste it. Sheikh Abul Hasan Karbazi once reported this.
Fakihi narrated a Mursal hadith from the Prophet (S) in which he says, “Looking at Zamzam is an act of worship, and it erases sins.”
Looking at Zamzam is an act of worship, and it removes sins. Sa’id bin Salem narrated from Uthman bin Sajj, who narrated from Muqatil, who narrated from Dahhak, who narrated from Muzahim, that there will come a time when the water of Zamzam will be sweeter than the waters of the Nile and the Euphrates. In the year 281 Hijri, the water of Zamzam became the sweetest water, just like it is today.
In Al-Jami’ Al-Latif, it is mentioned that Wahidi, in his Tafseer, cited a hadith from Prophet Muhammad (PBUH) narrated by Hazrat Jabir. The Prophet (PBUH) said that whoever performs Tawaf seven times around the Ka’bah, prays two Rak’ahs behind Maqam Ibrahim, and drinks the water of Zamzam, all their sins, no matter how great, will be forgiven.
In Al-Jami’ Al-Saghir, Allama Manawi explains that the water of Zamzam fulfills the intention of the one who drinks it. He further explains that the origin of Zamzam water was to assist the son of Prophet Ibrahim (AS), Ismail. If someone uses this water with sincerity, they will also receive Allah’s help.
Hakim Tirmidhi states that the benefits of Zamzam water depend on the depth and sincerity of one’s intention. If used with pure intention, its benefits are inevitable.
Characteristics of Zamzam Water
Imam Badruddin bin Sahib Misri compared the weight of Zamzam water with other water and found that Zamzam is one-quarter heavier than other water. From the perspective of medical science, he claimed that it is the best water compared to any other and also considered it the most excellent from a Shariah viewpoint.
The author of Ar-Rihalatul Hijaziyah, Muhammad Labeeb Bituni, made some opposing remarks about Zamzam water. According to him, even though Zamzam’s water is the same, it tastes different to different devotees due to their personal beliefs. Some people find it as sweet as milk or honey, while others feel that it satisfies their hunger. Based on hadith, the people of Mecca consider it beneficial for all purposes. He also points out that this belief is not exclusive to Muslims. Just as Hindus regard the Ganges water as sacred, taking a bath in it, Christians also regard the water of the Jordan River, located 20 kilometers east of the Al-Aqsa Mosque, as holy.
There is a hadith from Prophet Muhammad (PBUH) that mentions the healing properties of Zamzam water for various diseases. Regarding this, Bituni states that the water is alkaline in nature, containing sodium, chlorine, calcium, sulfur, nitrogen-based acids, and potassium salts, making it comparable to mineral water. He suggests that one should drink it in moderation, as drinking too much can be harmful, especially after the Hajj season, when the Zamzam well is less used, and Meccans consume it sparingly because of its salinity. He mentions that nitrogen gases accumulate in the water, making it unfit for consumption.
The author of Tariq Imaratul Masjidil Haram, Hussein Abdullah Basalamah, strongly criticizes Bituni’s statements. He argues that Bituni’s research is dubious, as he simultaneously praises the benefits of Zamzam water but also warns against drinking it excessively. Basalamah states that the people of Mecca drink it in every season, and his claims about Meccans avoiding it outside the Hajj season are unfounded. He believes that Bituni’s contradictory statements show confusion, as he fails to reconcile the teachings of hadith with medical science.
The belief that Zamzam water is beneficial is not a mere notion among the people of Mecca; it is based on deep faith rooted in hadith. People in Mecca drink Zamzam water all year round, and it remains a part of daily life.
Regarding the presence of microorganisms in Zamzam water, the author of At-Tarikh Al-Qadeem li-Makkah wa Baytillahil Kareem, Al-Kurdi, denies the existence of any harmful bacteria. Some doctors have claimed to find germs in the water, attributing it to flooding, rain, and nearby sewage. However, Al-Kurdi argues against these claims with the following points:
- Thousands of years ago, by Allah’s command, Jibril (AS) caused this well to spring forth in the barren desert for the benefit of Hazrat Ismail (AS).
- The well is located in the direction of the Ka’bah and the significant landmarks of Safa and Marwah.
- When the Prophet (PBUH) migrated to Medina, he instructed that Zamzam water be sent to Medina.
- The Prophet (PBUH) encouraged people to drink it to their fill.
- There are several hadiths indicating that drinking Zamzam water for various purposes, such as food, drink, and healing, will fulfill the drinker’s intentions.
- Jibril (AS) purified the Prophet’s chest with Zamzam water.
- Numerous prophets, pious servants, scholars, imams, and righteous figures have drunk from this water, and countless people will continue to do so until the Day of Judgment. While the color of Zamzam water might be similar to other waters, its taste is unique. Its numerous benefits are undeniable.
Al-Kurdi concludes that the claims about harmful germs entering Zamzam water are baseless. There is no evidence that anyone has ever fallen ill from drinking it. In fact, throughout history, people have benefited from drinking Zamzam water for healing and other needs. Today, those who drink it with sincere intentions continue to experience its benefits.
The Prophet (SAW) and Zamzam water drinking
Azraki narrated from Hazrat Ali (RA), who reported that the Prophet (SAW) instructed that a bucket of Zamzam water be drawn after performing Tawaf al-Ifadah. He used that water for Wudu and said, “O Banu Abd al-Muttalib, draw water; if you do not, others will take this right from you.”
Azraki also reported that Tawus narrates that the Prophet (SAW) instructed his companions to perform Tawaf al-Ifadah during the day, while he himself performed it at night. He performed Tawaf while riding his camel. Then, he came to Zamzam and said, “Give me a bucket of water.” He drank from it and gargled with it. Afterward, he ordered that the remaining water be poured back into the well, saying, “If you cannot draw water, others will take this right from you.” He then went to the place where a sweet drink mixed with dates (Nabeedh) was offered and wished to drink it. Hazrat Abbas (RA) said, “Since this morning, it has become somewhat impure in the hands of people. There is clean Nabeedh in the house; you should drink from there.” Hazrat Abbas repeated this three times, but the Prophet (SAW) insisted on drinking from the same place. He then drank the Nabeedh from there. Ibn Jurayj narrated from Tawus, from his father, who reported that the Prophet (SAW) drank both Nabeedh and Zamzam water and said, “If drinking Nabeedh were not a Sunnah, it would have been abandoned.” He also said, after drinking Nabeedh, “This is a very good thing; continue with it.” Ibn Abbas (RA) said that the Prophet (SAW) expressed satisfaction with Nabeedh, which was considered better than a valley full of milk and honey. He also said that this Sunnah may have been abrogated later.
Ata bin Abi Rabah said, “After Tawaf al-Ifadah, I will never forget to drink Zamzam water. In the past, I used to draw water and drink it along with others for the sake of following the Sunnah. However, as I grew old, others would draw the water, and I would simply drink it. Even when I was not thirsty, I did this only for the sake of following the Sunnah.” He said that at times he would drink the sweet drink mixed with dates (Nabeedh) and at other times, he would not. There is no dispute among scholars that drinking Zamzam water is a Sunnah.
The etiquette of drinking Zamzam water
Azraki narrated from Ibn Abbas (RA) that he saw the Prophet (SAW) drinking Zamzam water standing up, and he drew a bucket of Zamzam water for him. In another narration from Hazrat Ibn Abbas, it is reported that the Prophet (SAW) said “Bismillah” as he took the bucket, and he drank for a long time. Afterward, he raised his head and said, “Alhamdulillah.” He repeated this process three times, with the second time drinking for a shorter period and the third time even less.
Imam Taqi Fasi said that the recommended method of drinking Zamzam water is to face the Qiblah, remember Allah, take three breaths, drink the water until one’s stomach is full, say “Alhamdulillah” after drinking, and recite the supplication that Hazrat Ibn Abbas (RA) used to recite. Ibn Abbas (RA) used to recite the following prayer when drinking Zamzam water:
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا وَاسِعًا وَشِفَاءً مِّنْ كُلِّ دَاءٍ O Allah! I ask You for beneficial knowledge, abundant provision, and a cure from every illness.
One should not restrict oneself to only this prayer; rather, other beneficial supplications can also be recited.
According to the scholars, one should hold the glass with the right hand, face the Qiblah, and drink the water standing up. The water should be drunk in three breaths, and after drinking, one should praise Allah, ensuring that the stomach is filled.
Purifying oneself with Zamzam water and carrying it elsewhere
Azraki reported that Ibn Hubayb said, “I heard Hazrat Abbas bin Abdul Muttalib say, while walking around the Zamzam well in the Haram mosque, ‘I do not consider it permissible to use Zamzam water for ghusl (ritual bath); it is permissible for Wudu (ablution) and drinking.'” This was said when a man from the Banu Makhzum tribe was performing ghusl near a well of Zamzam.
Imam Fasi wrote in his book “Shifa’ul-Gharam” that purifying oneself with Zamzam water is unanimously permissible. Imam Nawawi and Mawardi have also mentioned this. However, it is not correct to use Zamzam water for istinja (cleaning after using the toilet) when other water is available. It is said that using Zamzam water for istinja causes hemorrhoids, and those who have done so have reportedly suffered from this condition. Muhib al-Tabari stated that using Zamzam water for istinja is impermissible. According to another narration of Mawardi, it is not permissible to use Zamzam water for cleaning the dead or for istinja. In the Maliki school, it is considered best to perform Wudu with Zamzam water. In the Shafi’i school, both Wudu and ghusl with Zamzam water are permissible. In one narration from Imam Ahmad ibn Hanbal, it is considered Makruh to perform Wudu with Zamzam water.
