ثم
1 ثَمَّهُ, (
S,
M, *
K,)
aor. ـُ (
S,
M,)
inf. n. ثَمٌّ, (
T,
S,
M,) He repaired it; or put it into a good, sound, or right, state; (
T,
S,
M,
K;) [by filling up its interstices, &c.,] with ثُمَام [
q. v.]. (
S.) Hence the saying, ثَمَمْتُ أُمُورِى (assumed
tropical:) I put my affairs into a good, sound, right, or proper, state; restored them to such a state; or set them right, or in order. (
S.) And hence also the saying, كُنَّا أَهْلَ ثَمِّهِ وَرَمِّهِ (assumed
tropical:) [We were the fit persons to put it into a good, sound, right, or proper, state; &c.]; (
S;) occurring in a
trad.;
accord. to the relaters thereof, وَرُمِّهِ ↓ ثُمِّهِ; but A 'Obeyd holds the former reading to be the right. (
T.)
b2: He spread ثُمَام for it, namely, a skin of milk, and put it [ثمام] above it, in order that the sun might not strike it, and its milk become consequently decomposed, or curdled. (
T.)
b3: [He stuffed it, either with ثُمَام or absolutely: for] ثُمَّ signifies it was stuffed. (
T.)
b4: He collected it together; (
S,
M,
K;) namely, a thing; (
S,
M;) mostly used in relation to dry herbage. (
M,
K.) You say, ثُمَّ لَهَا, i. e. Collect thou [ for them; namely, the cattle &c.; like ثِمْ لَهَا from وَثَمَ]. (
TA.) And هُوَ يَثُمُّهُ وَيَقُمُّهُ He sweeps it, and collects the good and the bad. (
S.)
b5: ثَمَّ الطَّعَامَ, (
M,
K,) [
aor. and]
inf. n. as above, (
M,) He ate the good of the food and the bad thereof; (
M,
K;) as also قَمَّهُ. (
TA.)
b6: ثَمَّتْةُ, (
T, *
S,
M,
K,)
aor. and
inf. n. as above, (
M,) She (a ewe or a goat,
M,
K, or, as some say, only the latter,
M) pulled it, or plucked it, up, or out, with her mouth; (
T,
S,
M,
K;) namely, a thing, (
T,
M,) or a plant, (
S,
K,) and anything by which she passed. (
TA.)
b7: ثَمَّ يَدَهُ بِالحَشِيشِ, (
M,
K,) or بِالأَرْضِ, (
S,
M,) [
aor. and]
inf. n. as above, (
TA,) He wiped his hand (
S,
M,
K) with the dry herbage, (
M,
K,) or upon the ground. (
S,
M.) ثَمَّ There;
syn. هُنَاكَ; (
Zj,
S,
M,
K;) a noun of indication, (
Zj,
T,
M,
Msb,
Mughnee,
K,) denoting a place that is remote (
Zj,
T,
S,
M,
Mughnee,
K) from the speaker, (
Zj,
T,
M,) like as هُنَا denotes that which is near; (
Zj,
T,
S;) or denoting a place other than that of the speaker: (
Msb:) it is an adverbial noun, not to be used otherwise than as such; (
Mughnee,
K;)
indecl. because of its vagueness, and with fet-h for its termination to avoid the concurrence of two quiescent letters. (
Zj,
T,
M.) Thus in the saying [in the
Kur xxvi. 64], وَأَزْلَفْنَا ثَمَّ الآخَرِينَ [And we brought near, there, the others]. (
Mughnee.) He who makes it
decl. as an
objective complement (
Mughnee,
K) in this
ex., (
Mughnee,) and in the saying in the
Kur [lxxvi. 20], وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا, is in error: (
Mughnee,
K: *)
Zj says that the meaning is, And when thou castest thine eyes, or thy sight, there, thou shalt behold [scenes of] enjoyment: that
Fr asserted the meaning to be, إِذَا رَأَيْتَ مَا ثَمَّ [when thou seest what is there]; but that this is an error; for ما,
accord. to this interpretation, is a
conjunct noun, and it is not allowable to suppress a
conjunct noun and leave its complement. (
T.)
b2: [مِنْ ثَمَّ is used by postclassical writers as meaning Therefore; for that reason; on that account.]
ثُمَّ, (
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 الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللّٰهِ 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. *)
b2: [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 وَاللّٰهِ ثُمَّ وَاللّٰهِ 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 اللّٰهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ [And God is witness of what they do]. (
S,
Msb.)
b3: 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.) ثُمٌّ: see ثُمَامٌ.
A2: In the saying مَا لَهُ ثُمٌّ وَلَا رُمُّ [He has not ثُمّ nor رُمّ], the former of these two nouns signifies water-skins, or milk-skins, and vessels; (
M;) or what is bad, or the worst, of those things, (
S,
K,)
accord. to
ISk; (
S;) or men's household-goods, or furniture and utensils, and their water-skins, or milk-skins, and vessels; (
T,
TA;) which last is the right meaning: (
TA:) and the latter noun signifies مَرَمَّةُ البَيْتِ [
app. meaning,
accord. to
analogy, (for I find no suitable explanation of it in any of the lexicons,) the means by which a house, or tent, is put into a good state; and therefore, good furniture and utensils]. (
ISk,
S,
M,
K.) You say also, مَا يَمْلِكُ ثُمًّا وَلَا رُمًّا, meaning the same: (
S,
TA:) or he possesses not little nor much: it is not used save with a negation. (
M,
TA.) An Arab of the desert said, جَعْجَعَ بِىَ الدَّهْرُ عَنْ ثُمِّهِ وَرُمِّهِ, [thus in some copies of the
S, and in the
TA, in which latter the last two nouns are expressly said to be with damm, but in two copies of the
S, in this instance, erroneously written, ثَمِّهِ وَرَمِّهِ,] i. e. [Fortune has debarred me] from its little and its much. (
S,
TA.) And hence the saying of the vulgar, جَآءَ بِالثُّمِّ وَالرُّمِّ, except that they pronounce both these nouns with kesr, meaning He brought little and much. (
TA.)
b2: See also 1.
ثَمَّةٌ: see ثُمَامٌ.
ثُمَّةٌ A handful of dry herbage. (
S,
M,
K.)
b2: Also
n. un. of ثُمٌّ, which is
syn. with ثُمَامٌ: see the next paragraph in six places.
ثُمَامٌ [Panicum, or panic grass; applied to several species thereof; but restricted by Forskål (Flor. Aeg. Ar., descr. plant., p. 20, where its Arabic name is written “ tummâm,” ) to panicum dichotomum; called by Delile (Flor. Aeg., no. 58, where its Arabic name is written “ temâm,” ) pennisetum dichotomum; and described by him in the “ explication des planches ” accompanying his Flora, plate 8: the Arabs use it for making thatch for their huts:] a kind of plant, (
T,
S,
Msb,
K, [in the
M termed شَجَرٌ,]) well known in the desert, not desired, or not much eaten, by the camels, or cattle, except in a case of scarcity, or drought; (
T;) weak, or frail; having what are termed خُوص [
q. v.], or what resemble خوص, sometimes used for stuffing, (
S,
TA,) and for stopping up the interstices of houses; (
S,
Msb,
TA;) and sometimes used for removing whiteness from the eye: (
K:)
accord. to
Az, it is of several species, one of which is the ضَعَة, and another is the جَلِيلَة, and another is the غَرَف, which resembles rushes (أُسَل), and brooms are made of it, and water-bags are covered with it to protect them from the sun, causing the water to become cool: (
TA:) [see also أُمْصُوخَةٌ:] it is also called ↓ ثَيْمُومٌ, (
K,) and ↓, [but see what follows,] (
T,
M,) which is sometimes contracted into ثُمَةٌ; (
T;) or it is also called ↓ ثُمٌّ, of which ↓ ثُمَّةٌ is the
n. un.: (
AHn,
TA:) the
n. un. of ثُمَامٌ is [likewise] with ة. (
S,
M,
Msb,
K.) You say of a thing that may be reached, or taken with the hand, without difficulty, (
T,
Z,
K,) هُوَ عَلَى طَرَفِ الثُّمَامِ, (
IAar,
T,
M,
Z,
K, *,) i. e. (assumed
tropical:) It is easy to thee, or within thy reach, no obstacle intervening between thee and it: (
IAar,
M:) because the ثمام is not tall, (
T,
K,) so that the reaching it should be difficult. (
T.) and ↓ هُوَ لَكَ عَلَى رَأْسِ الثُّمَّةِ [meaning the same]. (
M.) And ↓ هُوَ عَلَى رَأْسِ الثُّمَّةِ, (
TA,) or لَكَ ذٰلِكَ
↓ عَلَى رَأْسِ الثُّمَّةِ, (assumed
tropical:) [That is easy of attainment to thee], (
M,) is a
prov. used in relation to the attainment of a thing that one wants. (
M,
TA.) The Arabs also say, ↓ هُوَ أَبُوهُ عَلَى طَرَفِ الثُّمَّةِ, meaning (assumed
tropical:) He is like his father: and some of them say ↓ الثَّمَّة, with fet-h. (
TA.) And it is said in a
trad. of 'Omar, اُغْزُوا وَالغَزْوُ حُلْوٌ خَضِرٌ قَبْلَ أَنْ يَصِيرَ ثُمَامًا ثُمَّ رُمَامًا ثُمَّ حُطَامًا (assumed
tropical:) [Engage ye in predatory warfare while it is sweet and fresh], meaning, while ye see, and make abundant, your spoils, before it become feeble like the ثمام; [then, decayed; then, broken up.] (
TA.)
b2: It also signifies What has become dry, or dried up, of the branches that are placed beneath the نَضَد [
q. v.]. (
M.) ثَمُومٌ A sheep (
T,
S,
M,
K) or goat (
S,
M,
K) that pulls, or plucks, up, or out, with her mouth, (
T,
S,
M,
K,) a thing, (
T,
M,) or a plant: (
S,
K:) and that eats ثُمَام. (
M,
TA.) ثَيْمُومٌ: see ثُمَامٌ.
مِثَمٌّ (like مِسَنٌّ,
K [in the
CK, erroneously, مُثِمّ, like مُسِنّ,]) One who pastures for him who has no pastor, (
T,
K,) or no pasturage, (
TA,) and lends a beast or camel for riding or carrying, to him who has no beast or camel for riding or carrying (يُفْقِرُ مَنْ لَا ظَهْرَ لَهُ, [in the
CK, erroneously, يَفْقِرُ,]) and sets right (يَثُمُّ [in the
CK, erroneously, يَثِمُّ]) what the tribe are unable to manage, of their affair: (
T,
K:) so explained by
ISh. (
T.) And A man who is strong; who comes after, and aids, those who have recourse to him in need; and bears, or carries, what is redundant, or in excess; and repels the riders. (
T.) And رَجُلٌ مِعَمٌّ مِثَمٌّ مِلَمٌّ A man who sets right an affair, and manages it, or acts vigorously in it. (
IAar,
T.)
b2: رَجُلٌ مِثَمٌّ وَمِقَمٌّ and ↓ مِثَمَّةٌ وَمِقَمَّةٌ, (
S,
K,) in which latter phrase the ة is added to give intensiveness to the signification, (
S,) A man who sweeps and collects the good and the bad of a thing: (
S:) or who eats the good of the food and the bad thereof. (
K.) [See also مِخَمَّةٌ, in art. خم.]
مِثَمَّةٌ: see what next precedes.
مَثْمُومٌ, applied to a house or chamber, (
M,
K,) and to a skin containing milk [&c.], (
M,) Covered with ثُمَام. (
M,
K.)
