1then, that is, afterward—فُمَّتَ
One also says فُمَّ, putting ف in place of the ث, and also ثُمَّتَ and ثُمَّتْ; but ثُمَّتَ is the more common, as is stated under the letter ت.
then, afterward—فُمَّتْ
A particle, or conjunction, denoting order and a delay; or, as others put it, having three properties: that of virtually placing the second of the two members it joins in the same case as the first, that of denoting order, and that of denoting a delay. About every one of these there is a difference of opinion.
As to the placing of the two members in the same case, Akh and the Koofees say that it sometimes lacks this property, occurring redundantly, so that it is not a conjunction at all; and they hold that the saying in the Qur'ān [9:119] agrees with this: حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ ٱللّٰهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ [Until, when the earth became strait to them, in spite of its wideness, and their minds became straitened to them, and they knew that there was no refuge from God save to Him, then He returned to forgiveness towards them].
But this has been settled by understanding a complement to what precedes ثُمَّ, as though the meaning were: then (they turned to Him, begging forgiveness, and) He returned, and so on.
As to its denoting order, some hold that there are examples in which it does not necessarily imply this; one of these is the saying in the Qur'ān [39:8]: خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا. Other similar examples are added elsewhere.
But to this there are five replies. 1st, that a word is left out in this passage, the meaning being: He created you from one person (which He originated); then He made from it its mate. 2nd, that the meaning is: He created you from a person that was alone; then, and so on. 3rd, that the progeny of Adam were made to come forth from his back like little ants, and then Eve was created from his [rib called the] قُصَيْرَى. 4th, that, the creation of Eve from Adam being unusual, ثمّ is used to point out its order and later place with respect to wonderfulness and to the showing of power, not to denote order and later place in time. 5th, that ثمّ is here used to denote the order of the statement, not the real order.
The replies before this last one are better than it, in that they verify both the order and the delay, while the last verifies the order only, since there is no delay between the two statements; but the last reply applies more widely, covering the example given above and others as well.
Fr says that the meaning of the example given above is: He created you from a person (which He created) single; then, and so on; and Zj says the same.
As to its denoting a delay, Fr asserts that sometimes it does not, as is shown by the saying أَعْجَبَنِى مَا صَنَعْتَ اليَوْمَ ثُمَّ مَا صَنَعْتَ أَمْسِ أَعْجَبُ [What you did today excited my wonder, or admiration, or pleasure; then (I tell you) what you did yesterday was more wonderful, or admirable, or pleasing]; for ثمّ is here used to denote the order of the statement, not a delay between the two statements.
1.1By God, and (I say again,) By God, I will certainly do such a thing—وَٱللّٰهِ ثُمَّ وَٱللّٰهِ لَأَفْعَلَنَّ
It is said that it denotes order and a delay when it joins single words; but Akh says that it has the meaning of وَ [And], because it is used in cases in which there is no order, as here.
When it joins propositions, it does not necessarily denote order, but has the meaning of وَ.
And God is witness of what they do—ثُمَّ ٱللّٰهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ
It has the meaning of the conjunction وَ in the saying in the Qur'ān [10:47].
1.2
The Koofees allow its being used in the manner of فَ and وَ, so that the muḍāriʿ coming immediately after it, following a conditional verb, may be manṣūb; and Ibn-Málik allows it to be used in such a way that the muḍāriʿ coming immediately after it, following the expression of a desire that the thing shall not be done, may be marfūʿ, majzūm, or manṣūb.
Show Lane's original text
, (T, S, M, &c.,) for which one also says فُمَّ , (M, Mughnee,) substituting ف for the ث , (M,) and ثُمَّتَ (T, S, M) and ثُمَّتْ , (M, TA,) but ثُمَّتَ is the more common, (Mughnee and K on the letter ت ,) and فُمَّتَ and فُمَّتْ , (M, TA,) [meaning Then, i. e., afterward, or afterwards,] a particle, (M, K,) or conjunction, (Zj, T, S, Msb, Mughnee,) denoting order (Zj, T, S, M, Msb, Mughnee) and a delay, (S, Msb,) or having three properties, namely, that of virtually associating in the same case [the latter of the two members which it conjoins with the former of them], and denoting order, and denoting a delay; but respecting all of these there is a difference of opinions. (Mughnee, K. *) As to the associating in the same case, Akh and the Koofees assert that it sometimes fails to have this property, by its occurring redundantly, so as not to be a conjunction at all; and they hold to accord with this assertion the saying in the Kur [ix. 119], حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ ٱللّٰهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ [Until, when the earth became strait to them, notwithstanding its amplitude, and their minds became straitened to them, and they knew that there was no repairing for refuge from God save unto Him, then He returned to forgiveness towards them]: (Mughnee, K: *) but this has been resolved by the subaudition of the complement [of what precedes ثُمَّ , as though the meaning were, then (they betook themselves unto Him, begging forgiveness, and) He returned &c.]. (Mughnee.) And as to its denoting order, some hold that there are exs. of its not necessarily implying this; (Mughnee, K; *) one of which is the saying in the Kur [xxxix. 8], خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا : (Mughnee: [in which are added other similar exs., one of which is given in the K:]) but to this there are five replies: 1st, that this passage is elliptical; the meaning being, He created you from one person (which He originated); then He made therefrom its mate: 2nd, that the meaning is, He created you from a person that was alone; then &c.: 3rd, that the progeny of Adam were made to come forth from his back like little ants; then Eve was created from his [rib called the] قُصَيْرَى : 4th, that the creation of Eve from Adam being unusual, ثمّ is used to notify its order and posteriority in respect of wonderfulness and of the manifestation of power; not to denote order and posteriority of time: 5th, that ثمّ is here used to denote the order of enunciation; not the virtual order: the replies preceding this last are better than it, inasmuch as they verify the order and the delay; whereas the last verifies the order only, as there is no delay between the two enunciations; but the last reply is of more common application, applying to the ex. given above and to others: (Mughnee:) Fr says that the meaning of the ex. given above is, He created you from a person (which He created) single; then &c.; and in like manner says Zj. (T.) And as to its denoting a delay, Fr asserts that sometimes this is not the case, as is shown by the saying, أَعْجَبَنِى مَا صَنَعْتَ اليَوْمَ ثُمَّ مَا صَنَعْتَ أَمْسِ أَعْجَبُ [What thou didst to-day excited my wonder, or admiration, or pleasure; then (I tell thee) what thou didst yesterday was more wonderful, or admirable, or pleasing]; for ثمّ is here used to denote the order of the enunciation; not a delay between the two enunciations. (Mughnee, K. *) [It is said that] it denotes order and a delay when it conjoins single words: but Akh says that it has the meaning of وَ [And], because it is used in cases in which there is no order; as in وَٱللّٰهِ ثُمَّ وَٱللّٰهِ لَأَفْعَلَنَّ [By God, and (I say again,) By God, I will assuredly do such a thing]: and when it conjoins propositions, it does not necessarily denote order, but has the meaning of وَ : (Msb:) it has the meaning of وَ , (S, Msb,) the conjunction, (S,) in the saying in the Kur [x. 47], ثُمَّ ٱللّٰهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ [And God is witness of what they do]. (S, Msb.) The Koofees allow its being used in the manner of فَ and وَ so as that the aor. immediately following it after a conditional verb may be man- soob: and Ibn-Málik allows its being thus used so as that the aor. immediately following it after the expression of a desire that the thing shall not be done may be marfooa and mejzoom and man- soob. (Mughnee.)