have the same sanctity as it does while the Quran and words of remembrance remain inscribed. Likewise, if silver, gold or copper were fashioned into the shapes of letters spelling out the Quran or words of remembrance, or a stone were engraved in that form, and the metalwork and stone were subsequently altered, the material would no longer be entitled to the sanctity it had while bearing the writing.

Al-‘Abbās ibn ‘Abd al-Muttalib used to say concerning Zamzam water:

“I do not permit its use for bathing, but it is freely lawful for anyone to drink.”

It is also reported that he said:

“For a drinker and one performing ablution.”

For this reason, scholars differed over whether bathing and performing ablution with Zamzam water are disliked, mentioning two views reported from Ahmad. Al-Shāfi‘ī cited the report from al-‘Abbās as evidence, while those who permitted it cited a hadith stating that:

“The Prophet, may Allah bless him and grant him peace, performed ablution with Zamzam water.”

The Companions also performed ablution with the water that flowed from between his fingers, despite its blessed nature; however, that was a time of need.

The correct view is that al-‘Abbās’s prohibition concerned bathing alone, not ablution. The distinction between bathing and ablution rests on this consideration: bathing resembles the removal of physical impurity. Thus, whatever must be washed to remove physical impurity must also be washed when purifying oneself from major ritual impurity. Accordingly, there are grounds for protecting these blessed waters from physical impurities, unlike protecting them from earth and other pure substances. And Allah knows best.