Zamzam Water Quotes

Mecca became a station for these northbound caravans. It was conveniently located in the center of the Hijaz, and even though it was built on solid rock, which made agriculture impossible there, settlement was feasible because of an underground water source that the Arabs called Zamzam.

Last Night My Soul Cried O Exalted Sphere Of Heaven Last night my soul cried, “O exalted sphere of Heaven, you hang indeed inverted, with flames in your belly. “Without sin and crime, eternally revolving upon your body in its complaining is the indigo of mourning; “Now happy, now unhappy, like Abraham in the fire; at once king and beggar like Ebrahim-e Adham. “In your form you are terrifying, yet your state is full of anguish: you turn round like a millstone and writhe like a snake.” Heaven the blessed replied, “How should I not fear that one who makes the Paradise of the world as Hell? “In his hand earth is as wax, he makes it Zangi and Rumi , he makes it falcon and owl, he makes it sugar and poison. “He is hidden, friend, and has set us forth thus patent so that he may become concealed. “How should the ocean of the world be concealed under straws? The straws have been set adancing, the waves tumbling up and down’ “Your body is like the land floating on the waters of the soul; your soul is veiled in the body alike in wedding feast or sorrow. “In the veil you are a new bride, hot-tempered and obstinate; he is railing sweetly at the good and the bad of the world. “Through him the earth is a green meadow, the heavens are unresting; on every side through him a fortunate one pardoned and preserved. “Reason a seeker of certainty through him, patience a seeker of help through him, love seeing the unseen through him, earth taking the form of Adam through him. “Air seeking and searching, water hand-washing, we Messiah-like speaking, earth Mary-like silent. “Behold the sea with its billows circling round the earthy ship; behold Kaabas and Meccas at the bottom of this well of Zamzam!” The king says, “Be silent, do not cast yourself into the well, for you do not know how to make a bucket and a rope out of my withered stumps.

Based on the list in Gardiner's Egyptian Grammar, James P. Allen tells us about W10 as being a variant of N41 which resembles a well with water in it. That is beautifully aligning with my discovery of the link between Egypt and Mecca! Not only that, but phonetically speaking, W10 is 'jab', and this is the exact word for 'well' in Arabic. Looking at the two eyes of Horus embracing the hieroglyphs for water and cup as if there is a message of unity therein leads us directly to the variant N41 referring to a well with water in it. Viewing the two eyes with the Shen (which literally means, to protect) ring in the 'Stela of Harpist and Ra' is a direct reference to the ZamZam well of Arabia. The BenBen is flipped (i.e., to Tawy, to pleat) upside down in it (because it is folded) signifying its link with the well (i.e., Sema). Ancient Egypt yearned and ached for Arabia's heritage and portrayed that in the core of its tradition. After all, 'ZamZam' was protected and kept away from Egyptians' outreach. It became to them as a prayer of hope as in Psalm 33:2, and one can literally see the 10 tuners in the 'Stela of Harpist and Ra' image.

the idea of demonic transmigration. There were the expected Catholic texts from the Rituale Romanum, containing the rites and guidelines for major exorcisms, but also a host of more arcane materials whose origins ranged from India to Egypt. She found passages copied from the Zohar, the Jewish mystical text of Kabbalistic teachings, describing the ways in which a demon could secretly slip into a victim’s soul, and how it could only be dislodged by a minyan reciting Psalm 91 three times; if the rabbi then blew a certain melody on the shofar, or ram’s horn, the sound would in effect “shatter the body” and shake the evil spirit loose. Even the Muslims had their methods for disposing of wandering demons. The prophet Muhammad instructed his followers to read the last three suras from the Koran—the Surat al-Ikhlas (the Fidelity), the Surat al-Falaq (the Dawn), and the Surat an-Nas (Mankind)—and drink water from the holy well of Zamzam.

After I have demonstrated how ancient Egypt is connected with Mecca, let's look at the phrase 'Sema Tawy': It was not meant originally to be a reference to 'The Two Lands' because Sema as a noun means transcendence/elevation/sky, and as a verb it means to soar/rise/transcend; and Tawy as a noun is constructed from the verb which means to plummet/fall/descend and also to pleat/fold. Therefore, both words are references to the (Upper and/or Lower) Heavens and Earth/Land. However, trying to connect that which is above with that which is below should originally be observed on the Benben itself (aka, pyramidion) for that it resembled the mound that arose from the primordial waters 'Nu'; now one can appreciate with awe the repeating syllable of 'Ben' after I have proven the connection with Mecca, for that the water spring there (which saved the prophet Ishmael and his mother by God's order unto Gabriel to force its water gushing out of Earth to guarantee the survival of Noah's heir upon whom the tidings are yet to come) is called 'ZamZam'. Replacing 'Z' with 'S' takes place in non-Semitic and non pure Semitic tongues alike'; for example it even exists today in Italian when 'S' comes between vowels or before b, d, g, l, m, n, r, and v. In other words, that is a recurring theme which when applied to the word 'Sema', it shows how it is derived from 'Zam' = زم which means: 'tuck,tighten'. Therefore, not only the theme of the black cornerstone along with the Bennu bird were taken from Arabia's heritage, but even the creation story of the pyramidion is built upon that important site in Mecca which is a valley, or better said, a Tawy. Putting the capstone above it to lift it high into the sky thereby (while operating as a portal to the Upper Heavens as I have shown earlier) directly points to the fact that ancient Egypt was yearning to receive Noah's heritage for herself and it devised a whole tradition to reproduce Arabia's theme for that zeal. If 'Sema Tawy' later on came to mean 'Union of the Two Lands', then its context is now clear that: as in Mecca, so is in Egypt. Note that the word 'ZamZam' (bring together, collect) was that action which Ishmael's mother was doing once she saw water coming out of the ground as the sources tell us, for that she was afraid that what happened before her eyes was coincidental rather than being brought up from a well beneath her.

No matter where I look, I keep finding additional evidence supporting my discovery of the link between Ancient Egypt and Mecca! Budge's work tells us that Smy was another name of Set and it does not only have the phonetics of Sema in it but also the hieroglyph as well. And not only that, but Set was the personification of the forces of the waters. Hence, I validly assert that these waters (based on the evidence that links the BenBen with ZamZam that I have already presented) are those of the well/jug of Mecca. Linking evil with Abraham's heritage and cutting all kinship ties to the original theology was a wild fervor that marked the development of ancient Egyptianian religion. Egypt tried its best to break loose from Mecca.

I used to suffer from many frustrating discomforts that almost paralyzed me, and this happened during circumambulation as well as otherwise. I turned to the recitation of The Opening and rubbed over the spot where it hurt, and it dropped like a pebble. I have experienced this a number of times. I would take a tumbler filled with the water of zamzam, recite The Opening over it many times and drink it, and find the benefit and strength that I have not seen in any remedy. The matter is in fact greater than this, but [its benefits obtain] in accordance with the strength of faith and soundness of belief, and God is the Helper.

It is nothing new that there is a lot of money to be made in religion. The sixth-century Quraysh knew this as well as any modern televangelist. In the equivalent of a Wall Street bull market, the elite of Mecca ran the city as a kind of oligarchy, with power in the hands of the wealthy few. Access was always mediated, and always for a fee. Selling the special ihram clothing was part of the business of pilgrimage, as was the provision of water and food for the pilgrims, and the sale of fodder for their camels and donkeys and horses. Which clans controlled which franchises was determined by the Quraysh leadership, who essentially parceled out monopolies (Muhammad’s own clan, the Hashims, held the one on providing water, thanks to Abd al-Muttalib’s ownership of the treasured Zamzam well). Every aspect of the pilgrimage had been carefully calculated down to the last gram of silver or gold or its equivalent in trade. Fees for the right to set up a tent, for entry to the Kaaba precinct, for the officials who cast arrows in front of Hubal or cut the throats of sacrificial animals and divided up the meat—all these and more were predetermined, and to the sole profit of the Quraysh. Their business was faith, and their faith was in business.