Etiquettes of Seeking Knowledge - II

• Specialization: If a Muslim wants to specialize in one science, he should choose the most honorable branch of science and the most beneficent one that suits his abilities. It was said, “If you want to be a scholar, you should know everything about one thing, but if you want to be cultured, then know something about everything.”

• Memorizing with understanding and reflection: The Prophet  said:“May Allah Brighten the face of the person who hears something from us and memorizes it until he transmits it to others. Perhaps the one whom it reaches comprehends it better than the one who heard it. Or perhaps the one who heard it never comprehended it” [At-Tirmidhi] This indicates the importance of memorization.

• Documenting: It was said, “Write down knowledge.” It was also said, “Knowledge is like game that is hunted and writing catches it.” Hence, we should write down knowledge in order not to forget it and carefully choose what we write. It was said, “There are three categories of people who listen to the scholar; the first one writes down all that he hears; the second does not write but only hears, while the third selects and he is the best among the three”.

• Studying and reviewing: Mu’ath ibn Jabal  said: “Seek knowledge as seeking it for the Sake of Allah leads to fearing Him, and seeking it is an act of worship, studying it is Tasbeeh (glorification of Allah), searching for it is Jihaad (a difficult struggle), teaching it is charity to those who do not have it, and conveying it to those who deserve to learn it is a good deed.”

• Arranging learning hours: A Muslim should always be well organized in all his affairs and should be keen on organizing his time and spend it in gaining knowledge and know-how.

• Avoiding shyness in seeking knowledge: Allah The Almighty Says (what means): {So ask the people of the message if you do not know.} [Quran 16:43] ‘Aa’ishah  said: “The best women are the women of the Ansaar, shyness did not prevent them from comprehending their religion.” So the Muslim should ask about that which he desires to know more of and shyness should not prevent him from asking. For knowledge is a treasure kept in chests and the keys are questions.

• Traveling to seek knowledge. Jabir ibn ‘Abdullaah  said, “It reached me that a man heard a Hadeeth from the Messenger of Allah  so I purchased a camel and rode it for a month until I reached Ash-Shaam. I knew that this man was ‘Abdullaah ibn Unays. I told his gate keeper to say to him, ‘Jabir is at the door.’ The gate keeper said, ‘Jabir ibn ‘Abdullaah?’ ‘Yes,’ I replied. So ‘Abdullaah rushed out and embraced me and I embraced him. I said, ‘It reached me that you heard a Hadeeth from the Messenger of Allah  concerning Qisaas (retribution) and I feared that one of us might die before I get it. So Abdullaah ibn Unays mentioned to him the Hadeeth.”[Ahmad and At-Tabarani]

‘Ubaydullaah ibn ‘Adiyy  said: “I knew about a Hadeeth that was heard by ‘Ali  and I feared that I might not find it with anyone else if he died, so I travelled to him and found him in Iraq.” [Al-Khateeb]

Ibn Mas‘ood  said: “If I knew of someone who I can reach by riding my camel and who is more knowledgeable than me with what was revealed to the Prophet  I would go to him to increase my knowledge.” [Ibn ‘Asaakir]

Ash-Sha‘bi  said, “A man travelled from the furthest reaches of Ash-Sham to the furthest reaches of Yemen to listen to words of wisdom. I do not perceive this travel as a loss.”

• Applying what one learned; Allah The Almighty Disapproved of those who do not apply what they know and likened them to donkeys that carry (heavy loads of) books, but do not understand what they carry. Allah The Almighty Says (what means): {The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books].} [Quran 62:5]

Allah The Almighty Says (what means): {Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?} [Quran 2:44] So a Muslim should know with certainty that he will be asked about what he put forth for himself during his life. The Prophet  said: “The slave will not step forward on the Day of Resurrection until he is asked about his age and how he spent it, his knowledge and what he did with it, his wealth and how he acquired it and spent it, and about his body and how he used it.” [At-Tirmithi]

• Respecting the teacher: a teacher has a great virtue upon his students.

• Listening attentively: Al-Hasan ibn ‘Ali  said to his son: “O son, when you sit with scholars, be more diligent to listen than to speak and learn to listen attentively just as you learn to be quiet. When you ask, your questions should be for the purpose of understanding and realizing, not for arguing or showing deficiency.”

• Observing etiquettes during learning sessions: A Muslim should sit with his teacher politely and calmly. He should not keep turning his head, pointing or laughing. He should present himself in a pleasant manner, be clean and avoid speaking or asking questions until taking permission. One should not belittle his colleagues or mock them, rather he should know that they are his brothers in knowledge so they should be shown mercy and respect.

Among the reasons that help in gaining knowledge and studying is to study in a location that has adequate light, quiet and freedom from distracting noises. One should avoid studying in bed as this makes one feel sleepy. Moreover, books should be arranged well and organized. And one should give his body its right by resting occasionally. He should choose the right time for studying and divide this time appropriately to study all branches of science. -islamweb.net

The caliphate of 'Umar -I

Before his death (13 AH), Abu Bakr  named 'Umar  as his successor. The Muslims at large took Bay’ah (oath of allegiance) at the hand of 'Umar  in Al-Madeenah on Tuesday, 23 Jumad Al-Akhir, 13 AH. After accepting the oath of allegiance for his Caliphate, 'Umar aroused in the people the determination for taking part in Jihad. He desired to continue the conquests begun by Abu Bakr, may Allah be pleased with him. 'Umar, may Allah be pleased with him, had to face the two superpowers – the Byzantine and Persian Empires. Actually, he was politically and militarily gifted – a fact that will be proven through this article.

Important events during the Caliphate of 'Umar 

Conquest of Damascus (13 AH)

After a major defeat at the hands of the Muslim troops in the battle of Yarmook (mentioned in detail in an article on the Caliphate of Abu Bakr, may Allah be pleased with him), the Roman soldiers took to their heels and stopped only at Fihl. Shocked and disappointed, Heraclius issued fresh orders to the Roman soldiers to assemble again. Damascus was refortified and large reinforcements from Palestine and Hims were arranged. Nastas bin Nasturas was appointed the commander-in-chief of the Roman forces. Mahan, the governor of Damascus was already there.

The Muslim army under the command of Abu 'Ubaydah bin Al-Jarrah  laid a siege around the city. Although the city contained large barracks, the Romans could not muster enough courage to face the Muslims in the open. They had to take refuge in their strong fortifications and use defensive means of war. At times, the besieged Romans hurled stones through catapults and shot arrows at the Muslim soldiers, which were countered effectively and without delay. The siege dragged on for about six months. The reinforcements dispatched by Heraclius to Damascus were effectively intercepted by Muslim troops. At last, the people of Damascus lost hope of Heraclius' help and their zeal for battle began to dissolve. On being informed of their distress and despair, Abu 'Ubaydah  issued orders to all the commanders to launch a full-scale attack the next morning.

When the besieged Romans came to know of the Muslim army’s next step, a deputation appeared before Khalid bin Al-Waleed  at Tuma gate and sought peace, which the Muslim commander immediately granted and entered the city without any fight.

About the same time that Khalid bin Al-Waleed  entered the city with the peace agreement, other commanders and their men forced into the city through ladders and by breaking the gates open. Khalid ibn Waleed and Abu 'Ubaydah  came across each other in the middle of the city.

When the two commanders met in the middle of the city, the question arose whether the city was peacefully seized or conquered by force. Some people argued that since Khalid ibn Waleed  was simply a commander, he had no right to write a peace document when the commander-in-chief was there to make a final decision. However, Abu 'Ubaydah bin Al-Jarrah  rejected this point by saying that if peace or shelter was provided even by an ordinary member of the army, it applied to everyone. He declared peace to prevail in the entire city according to the peace document signed by Khalid  and every point therein was handled with due care. The citizens of Damascus enjoyed perfect peace. Yazeed bin Abu Sufyan  was appointed as the governor of Damascus, who not only brought peace to the city but let the Roman soldiers go at will.

Conquest of Saida, Irqah and Beirut (in Lebanon today)

Soon after exercising full control over Damascus, Yazeed bin Abu Sufyaan  sent his brother, Mu'awiyah bin Abu Sufyan  to Irqah at the head of a squadron who conquered Irqah without facing any resistance. Yazeed then turned to Saida, Habil and Beirut, and these territories easily yielded to the Muslim attack. Thus, Damascus and the entire territory of Jordan came under control of the Muslims.

Campaigns in Iraq

In the very first week after assuming the Caliphate, 'Umar dispatched Muthannaa bin Haarithah, Sa’eed bin 'Ubayd, Sulayt bin Qays and Abu 'Ubayd bin Mas'ood  to Iraq. Even though Abu 'Ubayd bin Mas’ood  the commander-in-chief of the Iraqi forces, left Al-Madeenah along with Muthanna bin Harithah  he stopped to take with him men from the Arab tribes along the way and made brief halts at different places, he reached Iraq one month after Muthanna. On reaching Hirah, Muthanna bin Harithah  saw with anxiety that the Persians had roused all the Iraqi chiefs against the Muslims, and Rustam, an eminent Persian leader and the governor of Khurasan, had taken his position in Mada'in, the Persian capital, after making massive military preparations. With the arrival of Muthanna, Rustam sent a large army to combat him. Rustam sent another huge army to Kaskar headed by Narsi, a very brave and experienced general of the royal family. The third strong army he entrusted to Jaban and sent it towards the Euphrates, they pitched their camp at Namariq. Muthanna bin Harithah, may Allah be pleased with him, on the other hand came out from Hirah and camped at Khaffan.

Meanwhile Abu 'Ubayd bin Mas'ood  arrived and took charge of the entire Muslim army. He left Muthanna at Khaffan, entrusting him with the command of the Muslim cavalry and he launched a massive attack on Jaban at Namariq and tore apart their ranks, causing the Persians to flee the battlefield.

Abu 'Ubayd bin Mas'ood  fought fierce battles against Persians and inflicted them with heavy losses. But the Persians had begun to put elephants ahead of their army with archers sitting on them. The horses on the Muslim side had never seen elephants before and they began to flee in terror at the sight of the huge animals. With this scenario of the battle, Abu 'Ubayd asked his men to fight on foot. When the elephants began to trample the Islamic ranks under their feet, Abu 'Ubayd  called out to strike their swords at the elephants’ trunks and he was himself the first to do this. He cut off the trunks of several elephants and inflicted deep injuries on their feet, which resulted in the riders being thrown off and killed.

Inspired by the matchless bravery of their commanders and commanding officers, the Muslim soldiers made heroic assaults on the elephants. During these fateful moments, Abu 'Ubayd bin Mas'ood  came under the attack of a combat elephant. He fell upon the elephant and struck its trunk off with one stroke of his sword. Despite this, the aggressive animal knocked him down and put its foot on him, crushing his chest. This battle took a toll of 6000 Muslim combatants.

The Battle of Buwayb

When 'Umar  came to know of the martyrdom of Abu 'Ubayd and the heavy losses incurred by the Muslims, he became infuriated and with all his energy and resources he commenced preparations for a fresh campaign against the Persians. He dispatched heralds and messengers to all the tribes and roused them to fight for Islam. Several tribes poured into Al-Madeenah and were dispatched to Iraq to lend their help to Muthanna  who had already launched a recruiting drive, which resulted in a large army.

When the Persians were informed of these preparations, Rustam sent a huge army under the command of Mehran Hamadani. The reason Mehran was nominated to the command, was that he was brought up in Arabia and could, therefore, realize the power and strength of the Arabs and appreciate the magnitude of the task before him. Informed of the Persian movements, Muthanna bin Harithah marched with his army and encamped at Buwayb, along the Euphrates. Mehran, marching from the capital, advanced straight upon Buwayb and pitched his camp on the other side of the Euphrates. Mehran then sent word to Muthanna to either come to his side or let him come to his (Muthanna's) own side. In the light of the bitter experience of the past, Muthanna invited him to his side. Mehran crossed the river with his entire army and combat elephants. Then, he arranged his forces in such a manner that he put his infantry in front, followed by elephants with archers sitting on them, and both right and left flanks occupied by cavalry divisions.

The Islamic army was also ready to fight. The Persians initiated the attack, which was answered by the Muslims. The battle grew intense and both sides displayed bravery. However, the Muslims were crowned with victory. When Muthanna bin Harithah noticed the Persians running away, he rushed forward and broke the bridge, with the result that a large number of the enemy soldiers were either killed or drowned. Mehran Hamadani was also killed on the battlefield. The Persian fugitives were given chase up to Sabat. At that point, the entire territory from Sawad to Tigris came under the Muslim forces. This battle took place in Ramadan 13 AH.

To be continued -islamweb.net

CHAPTER 2, AL-BAQARAH (THE COW) (PART 5 OF 5)

Verses 213 – 242 Instructions for life

Humankind was one nation with one religion but soon people invented their own religions. Thus God sent prophets and messengers with good news, warnings, and guidance with which to settle disputes. They started more disputes because of rivalry. God guided those who believed; He guides whoever He wants.

Do you think you will enter Paradise without trials, even though you have seen what happened in the past?  They were afflicted with poverty and hardship until even their messengers cried out to God. God’s help is close at hand.

When they ask what they should spend in charity tell them to spend on their parents and relatives, and orphans, the needy and the traveler. God knows the good you do. Fighting is obligatory even though you might dislike it. Perhaps you dislike things that are good for you and love things that are bad for you. God knows, you do not.

Fighting in the sacred month and creating mischief in the sacred mosque are offences greater than killing.[1]  When they ask about charity tell them to spend whatever they can. God makes His revelations clear so that you may reflect. Deal justly with orphans. Do not marry a polytheistic person until they believe. A believing slave is better than a polytheist free person. The polytheists invite you to the Hellfire while God invites you to Paradise and forgiveness.

Do not have sexual intercourse when your wife is menstruating; wait until she becomes pure. God loves those who are clean. Have sexual intercourse in any way that is pleasing to you but do not contravene God’s commandments. Take care of your future. Do not use God’s name in oaths or as an excuse. You are not blamed for what is unintentional.

Those who renounce sexual relations with their wives have a limitation of four months. After that is reconciliation or divorce. Divorced women must wait three menstrual periods before remarrying and must not conceal a pregnancy. In that period they can reconcile. Wives have rights similar to their obligations but husbands have a degree of responsibility above them. There are only two revocable divorces. The third is irrevocable. Do not take back any gifts unless you make a mutual arrangement. After the third divorce a couple cannot marry unless the wife marries and is divorced by another man. During the divorce act with dignity and honour and do not cause trouble; God sees everything.

Breastfeeding is for two years if it is desirable; maintenance is the responsibility of the father. No person should suffer on account of their child. Treat wet nurses in an honourable manner. A widow must wait four months and ten days before she remarries. It is permissible to propose marriage during the waiting period, however, do not confirm the marriage until after. A divorce is acceptable before consummation or the dowry is settled but pay them something; and if the dowry is settled then pay half, unless the woman waives it, full is more honourable. Guard your regular prayers especially the middle one.  If you fear danger, pray while walking or riding. Maintain widows for one year and do not expel them from their homes.[2]  Treat divorced women in a fair manner.

Verses 243 – 260 Stories and reflections

Reflect upon the people who fled their homes fearing death. God caused them to die and then return to life. Fight in God’s cause. Give God a good loan and He will increase it many times. Reflect on what happened after the death of Moses. The Jews were ordered to fight in God’s cause yet most refused. Saul was chosen by God to be king but many questioned his worthiness. Their Prophet said that the Ark of the Covenant will come to you as a sign of his kingship. At the river most of them failed God’s test. But the believers among them knew that often God supported small groups. By God’s will David killed Goliath and was given Saul’s kingdom. God repelled one set of people by the might of another.

Muhammad, may the mercy and blessings of God be upon him, is one of the messengers, and some messengers are exalted above others. God spoke directly to some.  Jesus was given clear proofs and was supported by the Holy Spirit. If God had willed it some groups of people would not have fought each other. Give charity from what God has provided before the Day comes when there will be no bargaining or intercession.

God, there is no deity except Him. He does not sleep, and everything belongs to Him. There is no intercession without His permission, and His knowledge includes every aspect of the past, present and future. His knowledge is incomprehensible except for what He reveals. His throne is vaster than the heavens and the earth and guarding them does not exert Him. He is the Most High.

There is no compulsion in religion. Whoever rejects the forces of Satan has a firm handhold that will not break. God leads from darkness to light but Satan leads from light to darkness. Reflect upon Nimrod and Abraham. Nimrod considered himself a god but Abraham pointed out his error. And think about Prophet Ezra who died for 100 years. Ezra saw God’s power over life and death. And consider when God showed Abraham how to bring four birds back to life.

Verses 261 – 283 Charity and contracts

Those who spend to please God will be rewarded many times. Those who do not remind people of their benevolence or follow their charitable deeds with hurtful words will see their reward. God reminds of this fact with parables and cautions us not to make our charity worthless. Give from the best things that you have not things that are no longer useful to you.

Satan threatens you with poverty and tries to make you commit sin, while God offers His forgiveness and bounties. God gives wisdom to whom He wills, and whoever is given wisdom is certainly blessed with a lot of good. God knows your charity and your vows. Public charity is good but private charity is better. This will quash some of your sins. Prophet Muhammad is not responsible for guidance, God guides whom He wills. Charity to please God will be to your advantage. It will be paid back in full. Give to those who are in need while engaged in God’s work. You can recognize them by their appearance, and God knows what you spend. Those who give charity openly and secretly have nothing to fear. Trading is lawful but interest is forbidden, it leads to the Hellfire. Interest is cursed, charity is blessed. Write contracts when lending to each other, and let there be witnesses. This is more just but unnecessary for small business transactions. On a journey pledges can replace contracts. Do not conceal testimony.

Verses 284 – 286 Faith and supplication

Everything belongs to God. You will be asked to account for everything you do. God will pardon or punish as He pleases. He has complete control. Prophet Muhammad and the believers believe what has been revealed by Him. They believe in God, His angels, His books, and all of His prophets, equally. They hear and obey. God does not burden anyone with more than they can bear. Each person will bear the consequences of their actions. The believers ask God to forgive their forgetfulness and mistakes, to not burden them like those who came before them, and to not lay on them a burden they are unable to bear. They ask for forgiveness, mercy, and help against the unbelievers. -islamreligion.com

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FOOTNOTES:

[1]The provision in this verses (2:17) was abrogated by verse 9:36.

[2]The provisions in verse 2:240 are abrogated by verse 4:12

READ PART 1 : CHAPTER 2, AL-BAQARAH (THE COW) (PART 1 OF 5)

READ PART 2 : CHAPTER 2, AL-BAQARAH (THE COW) (PART 2 OF 5)

READ PART 3 : Chapter 2, Al-Baqarah (The Cow) (part 3 of 5)

READ PART 4 : CHAPTER 2, AL-BAQARAH (THE COW) (PART 4 OF 5)

Zamzam Water: The history & significance -I

 Introduction

Allah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance? Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Hajj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families.

So, what is so special about Zamzam water? In a word: Everything.

There is nothing ordinary about it. The miracle of how it came to being in the middle of the desert, its consistency throughout thousands of years, the beneficial qualities it has, the fact that it never dries up. This water is special.

The fact is, this small 5 ft. deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts distributed worldwide to millions. Zamzam water has scientifically been proven to contain healing qualities due to its higher content of Calcium and Magnesium Salts and also the natural fluorides that encompass a germicidal action.

It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae—especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants.

From the time that Hagar wandered aimlessly through the desert in search of sustenance for her son and herself; to the moment that Ismaa'eel, may Allah exalt his mention, kicked his tiny feet on the sand and the well of Zamzam was born out of the great Mercy of Allah, Muslims have been drinking from it. What is more fascinating is that it has never once dried up. To Muslims this blessed water is special in significance and history.

A Lofty History

Ibn 'Abbaas, may Allah be pleased with him, narrated that the Prophet  said: "When Ibraaheem (Abraham) had differences with his wife, (because of her jealousy of Haajar, Ismaa’eel’s (Ishmael) mother), he took Ismaa’eel and his mother and went away. They had a water-skin with them containing some water, Ismaa’eel's mother used to drink water from the water-skin so that her milk would increase for her child. When Ibraaheem reached Makkah, he made her sit under a tree and afterwards returned home. Ismaa’eel's mother followed him, and when they reached Kada, she called him from behind, `O Ibraaheem! To whom are you leaving us?' He replied, '(I am leaving you) to Allah's (Care).' She said, 'I am satisfied to be with Allah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I would better go and look so that I may see somebody.' She ascended the hill of the Safaa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the hill of the Marwah. She ran to and from (between the two hills) many times. Then she said to herself, 'I would better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the hill of the Safaa and looked for a long while but could not see anybody. Thus she completed seven rounds (of running) between Safaa and Marwah. Again she said (to herself), 'I would better go back and see how the child is doing.' But all of a sudden she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbaas, may Allah be pleased with him, hit the earth with his heel to illustrate it), and so the water gushed out. Ismaa’eel's mother was astonished and started digging ... She started drinking from the water and her milk increased for her child..." [Al-Bukhari]

In another narration of Ibn 'Abbaas, may Allah be pleased with him, the Prophet  said: "May Allah be merciful to the mother of Ismaa’eel! If she had left the water of Zamzam (fountain) as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hagar and asked her, 'May we settle at your dwelling?' She said, 'Yes, but you have no right to possess the water.' They agreed." [Al-Bukhari]

It was thus how the dry and barren valley of Makkah became inhabited.

The Archangel Gabriel unearthed the water of Zamzam such that the life of Ismaa’eel, the great grandfather of Prophet Muhammad  maybe saved. Hagar, the wife of Ibraaheem the patriarch, restricted its flow and caused it to become a well. It is located next to the holiest of all holy places: the Ka'bah. Its water was the direct cause of Jurhum's settlement in Makkah, and hence the start of the Makkan era in the human history. No other water can claim this honor.

The Rebirth of Zamzam

With passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical. They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten.

Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet ) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one.

It so happened that for three consecutive nights, Abdul-Muttalib had a very clear vision about digging a well. During each vision, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night.

To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka'bah. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim.

The Makkans and Abdul-Muttalib's could not negotiate a middle ground, so both parties agreed to seek arbitration. They set out for a priestess whose judgment was accepted by both parties.

On their way, and while crossing the desert, the caravan ran out of water. The companions of Abdul-Muttalib all but gave up any hope of salvation. And when all seemed lost, water sprang out from the ever so small notch that Abdul-Muttalib's camel made with its pad. Upon seeing this, the Makkans knew that He who saved Abdul-Muttalib from this eminent death on this very journey to settle the very question of Zamzam, had made Abdul-Muttalib the sole heir to this special water. The matter was settled and the family of the Prophet  was ennobled with a mark of clearest distinction.

It is of paramount importance to mention that Abdul-Muttalib's possession of Zamzam was not an act of ownership where he would deny its water to others. Being the sole heir to Zamzam meant that Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no one else (save his family of course) could partake in this most honorable privilege. -islamweb.net