His statement, “and drink one’s fill of it,” means that he should fill his stomach until the space between his ribs is full, because this water is good. A hadith has been reported concerning this, though there is some weakness in it: “The distinguishing sign between us and the hypocrites is that they do not drink their fill of Zamzam water.” (1) This is because the believer believes that it is a cure and beneficial, whereas the hypocrite does not believe this. Thus, the hypocrite drinks from it only out of necessity, merely to meet that necessity, while the believer drinks his fill in hope of the blessing mentioned in the hadith: “Zamzam water is for whatever purpose it is drunk.” This is because Zamzam water is not sweet, fresh water; rather, it tends somewhat toward salinity. A believing person drinks this water, which tends toward salinity, only out of faith in the blessing it contains. Thus, drinking one’s fill of it is an indication of faith.

Some have said that one should face the qiblah, but this is weak, because the Prophet, may Allah’s blessings and peace be upon him, drank Zamzam water, yet it has not been reported that he faced the qiblah or raised his hands in supplication afterward.

If someone were to ask: Should he do anything else, such as sprinkling it over his body or clothing, or washing garments in it to be used as his burial shroud, as people used to do in the past?

The answer is: No. We do not go beyond what has been reported from the Prophet, may Allah’s blessings and peace be upon him, in seeking blessing. This has not been reported from the Prophet, may Allah’s blessings and peace be upon him, so we do not go beyond that. Whatever is established from the Messenger, may Allah’s blessings and peace be upon him, we accept; otherwise, we do not.

His statement, “and supplicates with what has been reported,” means that when he drinks Zamzam water, he offers the reported supplication.