Hamim
Ḥamīm (Arabic: حَمیم) literally means intense heat. In the Quran, it refers to boiling water people of the hell are forced to drink. The word "hamim" is also used to refer to intimate friends. The term is used twenty times in the Quran.[1]
Quranic exegetes and researchers believe that the word "hamim" has two meanings in the Quran:
- Boiling water:[2] People of hell are forced to drink.[3] In Quran 38:57 (They will be told, ‘This is scalding water and pus; let them taste it)[4] and Quran 10:4 (As for the faithless, they shall have boiling water for drink, and a painful punishment because of what they used to defy)[5], the word is used in this sense. Fakhr al-Razi cites a view in his Mafatih al-ghayb to the effect that "hamim" in these verses means melted copper.[6]
- An intimate or close friend: In Quran 26:101 (nor do we have any sympathetic friend)[7] and Quran 70:10 (and no friend will inquire about [the welfare of his] friend)[8], the word is used in this sense. Quranic exegetes interpret "hamim" in these verses as intimate[9], a compassionate kind close one[10], a close person who tries to solve one’s problems[11], and a supportive close friend.[12]
Hasan Mustafawi (d. 2005), the author of the book al-Tahqiq fi kalimat al-Qur'an al-karim, believes that "hamim" has several meanings: intense heat, closeness, and intimacy, a kind of voice or intention, all of which refer to intense heat. For instance, some springs are called “hamim” because they have intensely hot water, or a close intimate friend is called "hamim" because of his warmness and kindness. Moreover, when "hamim" is used to refer to charcoal, it is because wood turns into charcoal as a result of intense heat and fire.[13] Accordingly, "hamim" means hot, either literally such as boiling water, or metaphorically (as in friendship and intimacy).[14]
Notes
- ↑ Qurashī, Qāmūs-i Qurān, vol. 2, p. 184.
- ↑ Rāghib, al-Mufradāt, p. 254; Ṭabrisī, Majmaʿ al-bayān, vol. 10, p. 643; vol. 4, p. 492; Ṭūsī, al-Tibyān, vol. 10, p. 244; Ṭabarī, Jāmiʾ al-bayān, vol. 30, p. 9; Marāghī, Tafsīr al-Marāghī, vol. 30, p. 13; Zamakhsharī, al-Kashshāf, vol. 3, p. 150.
- ↑ Jurjāni, Jalāʾ al-adhhān, vol. 8, p. 154.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 19, p. 320.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 221.
- ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 31, p. 17.
- ↑ Ibn al-Jawzī, Zād al-masīr, vol. 3, p. 343.
- ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 29, p. 46.
- ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 19, p. 56; Ibn Hāʾim, al-Tibyān, p. 322; Zamakhsharī, al-Kashshāf, vol. 10, p. 37; Shubbar, Tafsīr al-Qurʾān al-ʿaẓīm, p. 532.
- ↑ Rāghib al-Iṣfahānī, al-Mufradāt, p. 255; Ṭabrisī, Majmaʿ al-bayān, vol. 10, p. 531; Suyūṭī, al-Durr al-manthūr, vol. 5, p. 91; Ālūsī, Rūḥ al-maʿānī, vol. 12, p. 313.
- ↑ Ibn ʿAtiyya, al-Muḥarrar al-Wajīz, vol. 4, p. 236; Andulusī, al-Baḥr al-muḥīṭ, vol. 8, p. 138; Ṭabrisī, Tafsīr-i jawāmiʾ al-jāmiʾ, vol. 3, p. 163.
- ↑ Ṭūsī, al-Tibyān, vol. 8, p. 37 - vol. 10, p. 117; Ālūsī, Rūḥ al-maʿānī , vol. 12, p. 313.
- ↑ Muṣṭafawī, al-Taḥqīq, vol. 2, p. 287.
- ↑ Muṣṭafawī, al-Taḥqīq, vol. 2, p. 288.
References
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- Ibn al-Jawzī, ʿAbd al-Raḥmān b. ʿAlī. Zād al-masīr fī ilm al-tafsīr. Beirut: Dār al-Kitāb al-ʿArabī, 1422 AH.
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