Law of Ruqyah with Zamzam Water
It is not doubtful as a Muslim that Zamzam water contains blessings. Narrated from Ibn ‘Abbas radhiyallahu‘ anhuma, the Prophet sallallaahu ‘alaihi wa sallam said,
خير ماء على وجه الأرض ماء زمزم فيه طعام من الطعم وشفاء من السقم
"The best water in all the face of the earth is Zamzam water. In it there is food (which arouses) the taste and cure of various diseases. "(Narrated by Ath-Thabrani in Al-Mu'jam Al-Kabir no. 11167. See Ash-Shahihah no. 1056.)
It was also narrated from a friend of Abu Dzar radhiyallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said,
إِنَّهَا مُبَارَكَةٌ ، إِنَّهَا طَعَامُ طُعْمٍ وَشِفَاءُ سُقْمٍ
"Indeed zamzam water is blessed water, food (which arouses) taste, and medicine for various diseases." (Narrated by Ath-Thabrani in Al-Mu'jam Ash-Shaghir no. 295)
From Jabir bin ‘Abdillah radhiyallahu‘ anhu, the Prophet sallallaahu ‘alaihi wa sallam said,
مَاءُ زَمْزَمَ ، لِمَا شُرِبَ لَهُ
"Zamzam water is in accordance with the intention of the drinker." (Narrated by Ibn Majah no. 3062, saheeh)
Zamzam water is in accordance with the intention of the drinker
From the words of the Prophet sallallaahu ‘alaihi wa sallam," Zamzam water is in accordance with the drinker's intentions ", the scholars understand that this sentence is general. That is, anyone who drinks zamzam water intending to be healed of an illness, he will get according to his intention. Likewise, for anyone who wants to memorize the Qur'an, memorize the hadith, and others. Of course, all that can be achieved with the permission of Allah Ta'ala.
In other words, the hadith mentioned above means general, both the benefits to be obtained are related to the world or related to the religion (hereafter) of the drinker.
The opinion of Ulama about Drinking Zamzam Water for Rukyah
Then, what if someone drinks it in hopes of being cured of a disorder of jinn, magic or interference?
Among the scholars mentioned that humans drank zamzam water with the intention of getting health, and Allah Ta'ala also gave the gift to His servants.
Contemporary ulama disagree about the law of reconciliation using Zamzam water. How, we read the verses of rukyah by bringing (for example) a glass of zamzam water to the mouth. After reading the verse rukyah, the water of Zamzam is drunk.
Some scholars allow him, like Shaykh ‘Abdul‘ Aziz ibn Baaz rahimahullahu Ta'ala. Some others forbid it, like Shaykh Muhammad Nashiruddin Al-Albani rahimahullahu Ta'ala. Shaykh Al-Albani reasoned that zamzam water itself was a medicine, so it did not need to be combined with rukyah.
However, there is no argument that prohibits rukyah by using Zamzam water. In fact, there are two causes for healing: (1) concrete causes, in the form of zamzam water itself; and (2) abstract cause, in the form of ruqyah (prayer). These two things are of course better and more perfect in a medical treatment. His argument, the Prophet sallallaahu ‘alaihi wa sallam combined these two causes in his rukyah, for example combining dust (turab) with puffs and prayers [See the hadith of Abu Dawud no. 3885]; or between water, blowing and prayer (rukyah). Rukyah by using certain media does not mean that there is no healing and blessing in something (if it is not accompanied by a rukyah prayer).
Syaikh Al-Albani rahimahullahu Ta'ala reasoned that the Prophet sallallaahu ‘alaihi wa sallam had never done it, so he also argued that it was forbidden.
His reasoning could be argued that if something was never done by the Prophet sallallaahu ‘alaihi wa sallam, it does not mean that something must be (automatically) prohibited. Because the reason for allowing this action is a strong reason, as mentioned earlier. And also, there are no syar'i barriers which cause us to forbid such actions.
Conclusion, it is permissible to use zamzam water and preferably because it is incorporated into two reasons for healing.
Wallahu Ta’ala a’lam.
خير ماء على وجه الأرض ماء زمزم فيه طعام من الطعم وشفاء من السقم
"The best water in all the face of the earth is Zamzam water. In it there is food (which arouses) the taste and cure of various diseases. "(Narrated by Ath-Thabrani in Al-Mu'jam Al-Kabir no. 11167. See Ash-Shahihah no. 1056.)
It was also narrated from a friend of Abu Dzar radhiyallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said,
إِنَّهَا مُبَارَكَةٌ ، إِنَّهَا طَعَامُ طُعْمٍ وَشِفَاءُ سُقْمٍ
"Indeed zamzam water is blessed water, food (which arouses) taste, and medicine for various diseases." (Narrated by Ath-Thabrani in Al-Mu'jam Ash-Shaghir no. 295)
From Jabir bin ‘Abdillah radhiyallahu‘ anhu, the Prophet sallallaahu ‘alaihi wa sallam said,
مَاءُ زَمْزَمَ ، لِمَا شُرِبَ لَهُ
"Zamzam water is in accordance with the intention of the drinker." (Narrated by Ibn Majah no. 3062, saheeh)
Zamzam water is in accordance with the intention of the drinker
From the words of the Prophet sallallaahu ‘alaihi wa sallam," Zamzam water is in accordance with the drinker's intentions ", the scholars understand that this sentence is general. That is, anyone who drinks zamzam water intending to be healed of an illness, he will get according to his intention. Likewise, for anyone who wants to memorize the Qur'an, memorize the hadith, and others. Of course, all that can be achieved with the permission of Allah Ta'ala.
In other words, the hadith mentioned above means general, both the benefits to be obtained are related to the world or related to the religion (hereafter) of the drinker.
The opinion of Ulama about Drinking Zamzam Water for Rukyah
Then, what if someone drinks it in hopes of being cured of a disorder of jinn, magic or interference?
Among the scholars mentioned that humans drank zamzam water with the intention of getting health, and Allah Ta'ala also gave the gift to His servants.
Contemporary ulama disagree about the law of reconciliation using Zamzam water. How, we read the verses of rukyah by bringing (for example) a glass of zamzam water to the mouth. After reading the verse rukyah, the water of Zamzam is drunk.
Some scholars allow him, like Shaykh ‘Abdul‘ Aziz ibn Baaz rahimahullahu Ta'ala. Some others forbid it, like Shaykh Muhammad Nashiruddin Al-Albani rahimahullahu Ta'ala. Shaykh Al-Albani reasoned that zamzam water itself was a medicine, so it did not need to be combined with rukyah.
However, there is no argument that prohibits rukyah by using Zamzam water. In fact, there are two causes for healing: (1) concrete causes, in the form of zamzam water itself; and (2) abstract cause, in the form of ruqyah (prayer). These two things are of course better and more perfect in a medical treatment. His argument, the Prophet sallallaahu ‘alaihi wa sallam combined these two causes in his rukyah, for example combining dust (turab) with puffs and prayers [See the hadith of Abu Dawud no. 3885]; or between water, blowing and prayer (rukyah). Rukyah by using certain media does not mean that there is no healing and blessing in something (if it is not accompanied by a rukyah prayer).
Syaikh Al-Albani rahimahullahu Ta'ala reasoned that the Prophet sallallaahu ‘alaihi wa sallam had never done it, so he also argued that it was forbidden.
His reasoning could be argued that if something was never done by the Prophet sallallaahu ‘alaihi wa sallam, it does not mean that something must be (automatically) prohibited. Because the reason for allowing this action is a strong reason, as mentioned earlier. And also, there are no syar'i barriers which cause us to forbid such actions.
Conclusion, it is permissible to use zamzam water and preferably because it is incorporated into two reasons for healing.
Wallahu Ta’ala a’lam.
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