حَمِیۡمٍ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "حَمِیۡمٍ".
وَذَرِ الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَعِبًا وَّلَہۡوًا وَّغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا ۚ وَذَکِّرۡ بِہٖۤ اَنۡ تُبۡسَلَ نَفۡسٌۢ بِمَا کَسَبَتۡ لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ وَلِیٌّ وَّلَا شَفِیۡعٌ وَّاِنۡ تَعۡدِلۡ کُلَّ عَدۡلٍ لَّا یُؤۡخَذۡ مِنۡہَاۤ ۗ اُولٰٓئِکَ الَّذِیۡنَ اُبۡسِلُوۡا بِمَا کَسَبُوۡا ۖ لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
اِلَیۡہِ مَرۡجِعُکُمۡ جَمِیۡعًا ۖ وَّعۡدَ اللّٰہِ حَقًّا ۚ اِنَّہٗ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ لِیَجۡزِیَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ بِالۡقِسۡطِ ۚ وَالَّذِیۡنَ کَفَرُوۡا لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
6:165; 11:5; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
6:165; 11:5; 21:94; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
i
6:165; 11:5; 39:8.
j
6:165; 11:5; 39:8.
581
人类不仅在死后要给予新的生命。在那新的生命中将判断和回报他们在今世的行为; 而且在今生也要一代接一代传下去, 务使前人的好事不要被后人废弃, 而要造福后代。صٰلِحٰت (Salihat), 除了好的和正义的工作这个意义以外, 还可意味着为了适合各种特定时机和情况的迫切要求而做出的工作。
a
6:165; 11:5; 21:94; 39:8.
b
10:35; 27:65; 29:20; 30:12, 28.
1280
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
e
6:165; 11:5; 39:8.
f
10:35; 27:65; 29:20; 30:12, 28.
1235
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
وَلَا صَدِیۡقٍ حَمِیۡمٍ
Important Words:
حمیم (loving is derived from حم (hamma). They say حم التنور i.e. the oven became hot; حمت الجمرة means, the live coal became a piece of charcoal and ashes. حمیم means, a relation for whom one is anxious or solicitous or whom one loves and by whom one is loved; an affectionate relation who is quick to protect his kinsfolk; a beloved person; a friend; a true and loving friend; a man’s brother; sweat; vehemence of heat; hot water; cold water, etc. (Lane & Aqrab).
2764
Important Words:
حمیم (loving is derived from حم (hamma). They say حم التنور i.e. the oven became hot; حمت الجمرة means, the live coal became a piece of charcoal and ashes. حمیم means, a relation for whom one is anxious or solicitous or whom one loves and by whom one is loved; an affectionate relation who is quick to protect his kinsfolk; a beloved person; a friend; a true and loving friend; a man’s brother; sweat; vehemence of heat; hot water; cold water, etc. (Lane & Aqrab).
ثُمَّ اِنَّ لَہُمۡ عَلَیۡہَا لَشَوۡبًا مِّنۡ حَمِیۡمٍ
Important Words:
شوبا (mixture) is derived from شاب. They say شاب الشیء i.e. he mixed the thing with water; he adulterated it. شاب الرجل means, he deceived the man and defrauded him, he acted treacher-ously; he deceived in buying or selling. شوب means, anything mixed, mixture; a medley; heat; honey; a piece of dough (Aqrab & Lane).
3316
Important Words:
شوبا (mixture) is derived from شاب. They say شاب الشیء i.e. he mixed the thing with water; he adulterated it. شاب الرجل means, he deceived the man and defrauded him, he acted treacher-ously; he deceived in buying or selling. شوب means, anything mixed, mixture; a medley; heat; honey; a piece of dough (Aqrab & Lane).
وَاَنۡذِرۡہُمۡ یَوۡمَ الۡاٰزِفَۃِ اِذِ الۡقُلُوۡبُ لَدَی الۡحَنَاجِرِ کٰظِمِیۡنَ ۚ مَا لِلظّٰلِمِیۡنَ مِنۡ حَمِیۡمٍ وَّلَا شَفِیۡعٍ یُّطَاعُ
19:40.
19:40.
19:40.
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
f
19:40.
a
19:40.
3508
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
d
19:40.
یَطُوۡفُوۡنَ بَیۡنَہَا وَبَیۡنَ حَمِیۡمٍ اٰنٍ
以上几节经文和这节一起似乎是指人类的不安状态, 两个集团彼此抗衡而原子弹战争令人恐惧, 迫在眉睫。目前国际上的结集和紧张必然导致前所未有的毁灭性的武装冲突。冲突本身就是真正的火狱, 冲突的种种准备使人类永远彼此折磨而无法避免。
یعنی ان کو دونوں طرف مصیبت ہی مصیبت نظر آئے گی۔ یعنی جنگ کی پُرزور تیاری کریں گے تو اقتصادی مشکلات میں مبتلا ہوں گے اور اگر تیار ی چھوڑیں گے تو جنگ میں دشمن کا شکار ہو جائیں گے۔
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize mankind when the two blocs referred to above are pitted against each other and the fear of atomic-war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
22:20; 44:49; 56:43.
Commentary:
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize humanity when the two blocs referred to above are pitted against each other and the fear of atomic war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
As applied to the next world, the verse may mean that the evil deeds of disbelievers and their ill-gotten gains will assume the form of the fire of Hell and boiling water. They will burn in the fire of Hell and will be given boiling water to quench their thirst. See also 14:17-18.
1358
以上几节经文和这节一起似乎是指人类的不安状态, 两个集团彼此抗衡而原子弹战争令人恐惧, 迫在眉睫。目前国际上的结集和紧张必然导致前所未有的毁灭性的武装冲突。冲突本身就是真正的火狱, 冲突的种种准备使人类永远彼此折磨而无法避免。
1
یعنی ان کو دونوں طرف مصیبت ہی مصیبت نظر آئے گی۔ یعنی جنگ کی پُرزور تیاری کریں گے تو اقتصادی مشکلات میں مبتلا ہوں گے اور اگر تیار ی چھوڑیں گے تو جنگ میں دشمن کا شکار ہو جائیں گے۔
a
22:20; 44:49; 56:43.
4073
Commentary:
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize humanity when the two blocs referred to above are pitted against each other and the fear of atomic war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
As applied to the next world, the verse may mean that the evil deeds of disbelievers and their ill-gotten gains will assume the form of the fire of Hell and boiling water. They will burn in the fire of Hell and will be given boiling water to quench their thirst. See also 14:17-18.
2938
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize mankind when the two blocs referred to above are pitted against each other and the fear of atomic-war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
فَنُزُلٌ مِّنۡ حَمِیۡمٍ