Lane's Lexicon (Edward Lane, 1863)

شَائِىٌّ ذ : see the next paragraph.

شَاهِىٌّ ذ : see the next paragraph.

شَاوِىٌّ ذ and ↓ شَاهِىٌّ A man possessing شَاآء [meaning sheep or goats or both ]: (K:) the former is the rel. n. of شَاآءٌ; and the latter, that of شَاةٌ: but used as a proper name of a man, it is ↓ شَائِىٌّ, and, if you will, شَاوِىٌّ. (S, TA. *)

شَيِّهٌ ذ : see the next paragraph: -A2- and see شَاةٌ.

أَشْوَهُ ذ , applied to a man, (Msb,) Foul, unseemly, or ugly, (JK, Msb, K,) in face, (JK, K,) or in aspect, (Msb,) and, as also ↓ شَيِّهٌ, of which the pl. is شَيِّهُونَ, in make: (JK:) fem. شَوْهَاآءُ: (JK, Mgh, Msb:) and pl. شُوهٌ. (Msb.) Any created thing incongruous in its several parts; as also ↓ مُشَوَّهٌ. (TA.) And the fem., A woman frowning, or morose, in face; (K, * TA;) foul, unseemly, or ugly, in make: (TA:) and also beautiful, goodly, or comely; (K, * TA;) that excites admiration and approval by her beauty: (TA:) thus having two contr. meanings. (K, TA.) Also, the fem., Unlucky, or inauspicious. (K.) ― -b2- And the masc. applied to a man, (Lth, S, TA,) and the fem. applied to a woman, (Lth, TA,) That smites quickly with the [ evil ] eye: (Lth, S, TA:) or that smites people effectually with his, and her, [ evil ] eye. (TA.) And أَشْوَهُ العَيْن Having an evil eye. (Fr, TA in art. شزر.) ― -b3- The fem. is also applied to a mare, (JK, T, S, K,) as an epithet of commendation, but not the masc. to a horse, meaning, it is said, Wide in the شِدْقَانِ [or two sides of the mouth ]: (S:) or long in the head, and wide in the nostrils: (JK:) or tall, and such as excites admiration and approval by her beauty or excellence: (K, * TA:) or exceedingly wide in the شِدْقَانِ [or two sides of the mouth ] and the nostrils: (K, TA:) or, as some say, wide in the mouth: (TA:) and small in the mouth: thus having two contr. meanings: (K, TA:) or sharpsighted: (T, TA:) or sharp in spirit: (TA:) see also 1. ― -b4- Also, the masc., Proud, and self-conceited. (K.) ― -b5- And خُطْبَةٌ شَوْهَاآءُ [ An oration from the pulpit ] in which a blessing is not invoked on the Prophet. (TA.)

أَرْضٌ مَشَاهَةٌ ذ A land in which are شَاآء; (A'Obeyd, S, K;) like as one says أَرْضٌ مَأْبَلَةٌ: (A'Obeyd, S:) or in which are many thereof. (K.)

مُشَوَّهٌ ذ Rendered foul, unseemly, or ugly, in face, by God: (TA:) or foul, &c., in shape. (K.) See also أَشْوَهُ, second sentence. ― -b2- And Bad in intellect. (TA.)

1 شَوَى اللَّحْمَ ذ , (aor. شَوِىَ , TA,) inf. n. شَىٌّ, (S, MA, Msb, K,) He roasted, broiled, or fried, the flesh-meat; (MA, KL, * PS;) and ↓ اشواهُ signifies the same; as also ↓ اشتواهُ; (Msb, TA;) or this last, (TA,) or اشتوى [alone], (S, MA,) signifies he prepared, or prepared for himself, (S, MA, * TA,) شِوَاآء, (S, TA, *) or roasted, broiled, or fried, flesh-meat. (MA.) ― -b2- And شَوَى المَاآءَ, (IAar, K,) aor. as above, (TA,) He heated the water. (IAar, K.) ― -b3- [And accord. to Freytag, شَوَى signifies also He cut off from (من) roasted flesh-meat: but for this he has named no authority.] -A2- See also 4.

2 شَوَّىَ see 4. ― -b2- Also شوّاهُ لَحْمًا He gave him flesh-meat [app. in an unrestricted sense]. (TA.)

3 يُشَاوِى ذ , for يُشَائِى: see 3 in art. شأو.

4 اشوى اللَّحْمَ ذ : see 1. ― -b2- أَشْوَاهُمْ; (S, Msb, K;) and ↓ شَوَّاهُمْ, inf. n. تَشْوِيَةٌ; (K;) He fed them with شِوَاآء [i. e. roasted, or broiled, or fried, flesh-meat ]. (S, Msb, K.) And (both verbs with their complements) He gave them flesh-meat that they might roast, or broil, or fry, thereof. (AZ, K.) -A2- And اشوى (tropical:) He left a portion remaining of his supper: (S, K, TA:) or he left some roasted, or broiled, or fried, flesh-meat of his supper. (A, TA.) ― -b2- And اشوى القَمْحُ The wheat became fit to be rubbed with the hands and to be roasted. (ISd, K.) ― -b3- And اشوى السَّعَفُ (assumed tropical:) The palmbranches became yellow on the occasion of their drying up; (K, TA;) as though a roasting affected them. (TA.) -A3- Also He got, or acquired, the worse, or viler, sort of cattle. (K.) -A4- اشواهُ said of a shooter or caster, He hit (S, * Msb, * K) his شَوَى, (K,) i. e. [ one or more of his ] extremities, (TA,) not a [ vital ] place where a wound would occasion death; (S, Msb, K;) and so ↓ شَوَاهُ, as in the Tekmileh: in the K, erroneously, شوّاهُ. (TA.) ― -b2- [Hence, He missed it, i. e. the object of his aim. See مُشْوًى: and see also Ham p. 91.] ― -b3- [Hence, also, app.,] Hr says that اشوى is allowable in the sense of أَسْقَطَ (assumed tropical:) [ He dropped, left out, omitted, &c., anything]; like أَسْوَى [q. v.]. (TA in art. سوى.) -A5- In the saying مَا أَعْيَاهُ وَأَشْيَاهُ (S, K, [in some copies of the K وَمَا أَشْيَاهُ,]) and so in ما اعياه وَأَشْوَاهُ, (S, * K, * TA,) the latter verb is an imitative sequent to the former [added only for the purpose of corroboration]. (S, K, TA.)

7 انشوى اللَّحْمُ ذ The flesh-meat became roasted, broiled, or fried; (MA;) quasi-pass. of شَوَى اللَّحْمَ; (S, * M, Msb, K;) as also * اشتوى; (M, K;) [or] the latter in this sense is not allowable. (S, Msb.)

8 اـِشْتَوَىَ see 1. ― -b2- [Hence,] اِشْتَوَيْتُهَا, referring to a she-camel, (assumed tropical:) I journeyed upon her until the heat of the middays of summer emaciated her and she became as though she were burnt. (Ham p. 783.) -A2- See also 7.

شَاةٌ ذ : see what next follows: and see more in art. شوه.

شِيَةٌ ذ i. q. شَاآءٌ [q. v. in art. شوه]; as also ↓ شَوِىٌّ; (IAar, K;) the latter is like غَنِىٌّ, [الشَّوٰى in the CK as syn. with الشّاءُ being a mistranscription,] and is said by IAth to be a quasi-pl. n., or [what lexicographers term] a pl., of ↓ شَاةٌ [n. un. of شَاآءٌ]. (TA.)

شِىٌّ ذ is originally شِوْىٌ. (ISd, TA.) One says, جَاآءَ بِالعِىِّ وَالشِّىِّ, (S, K,) using the latter noun as an imitative sequent to the former [for the purpose of corroboration: see art. عى]. (TA.)

شَوًى ذ is pl. of شَوَاةٌ: [or rather the former is a coll. gen. n. of which the latter is the n. un.:] the latter signifies The skin of the head: (S, TA:) so [accord. to some] in the Kur lxx. 16: (TA:) or the exterior of the skin of the head, in which grows the hair: (Aboo-Safwán, TA in art. بشر:) and some say, the exterior of all, or of any part, of the skin: (TA in the present art.:) and the former signifies the arms or hands and the legs or feet, or the fore and hind legs, (S, K,) and (K) the extremities (Msb, K) collectively, (K,) and the head of a human being, (S,) or the قِحْف of the head [i. e. the bone above the brain, or a separate portion of the skull, or a distinct bone of the skull ], (K,) but of a horse the legs, not the head, because one says عَبْلُ الشَّوَى [i. e. thick in the legs ], for this cannot relate to the head of the horse, (S,) and any part that is not a [ vital ] place [i. e.] where a wound causes death (S, Msb, K) such [ for instance ] as the legs. (Msb.) ثَالِبَةُ الشَّوَى means A woman having cracked, or chapped, feet. (S and K in art. ثلب.) ― -b2- It is also a subst. [app. meaning a quasi-inf. n.] from أَشْوَاهُ [q. v.] as said of a shooter or caster: (TA:) [and hence] the saying (S, TA) of the Hudhalee, (S, [accord. to the TA, Khálid Ibn-Zuheyr,]) فَاـِنَّ مِنَ القَوْلِ الَّتِى لَا شَوَى لَهَا اـِذَا زَلَّ ظَهْرِ اللِّسَانِ ا@نْفِلَاتُهُ means (assumed tropical:) [ And, or for ] verily of speech is that sentence (كَلِمَة, a word understood,) which does not hit a place where a wound will not occasion death, [i. e. which does not miss its object, when its escaping from the upper surface of the tongue is quick, ] but which kills. (S, TA.) And شَوًى is used [app. in like manner, as a quasi-inf. n.,] in the case of anything that has missed an object of aim, though there be to it [really] no place where a wound would occasion death nor anything that is [properly] termed شَوًى [as meaning a place where a wound will not occasion death]. (TA.) And [hence] it signifies (assumed tropical:) A mistake; syn. خَطَأٌ. (TA.) ― -b3- Also (tropical:) A thing, (S,) or an affair, (K,) that is paltry, mean, despicable, or of no account or weight or worth: (S, K, * TA:) in this sense, from the same word as signifying the “ extremities ” [of an animal]. (IAth, TA.) Hence, in a trad. of Mujáhid, كُلُّ مَا أَصَابَ الصَّائِمَ شَوًى اـِلَّا الغَيْبَةَ (tropical:) [ Everything that befalls the faster is a matter of no account, except absence of mind ]; i. e. nothing that befalls the faster annuls his fast except الغيبة, for this does annul it. (TA.) ― -b4- And (assumed tropical:) The worse, or viler, sort of cattle, (S, K, TA,) of camels, and of sheep or goats; and the small, or young, thereof. (TA.) [See also شُوَايَةٌ.] ― -b5- And (assumed tropical:) A remainder, or remaining portion. (TA.) [See, again, شُوَايَةٌ.] ― -b6- Also i. q. اـِبْقَاآءٌ (assumed tropical:) [The making, or causing, or suffering, to remain; or, perhaps, to continue in life, and if it mean thus, it may be from the same word in a sense expl. above, for the animal that one hits in a part that is not vital is suffered to continue in life]. (TA.)

شُوَاآءٌ ذ : see what next follows.

شِوَاآءٌ ذ Roasted, broiled, or fried, flesh-meat; (S, * MA, Msb, K, * KL;) as also ↓ شُوَاآءٌ; (Ks, Sgh, K;) but the former is more usual and more chaste: (TA:) a subst. from شَوَى اللَّحْمَ: and ↓ شِوَاآءَةٌ [as its n. un.] signifies a piece thereof. (S.)

شَوِىٌّ ذ (K) and ↓ مَشْوِىٌّ (Msb) [ Roasted, broiled, or fried ], the latter originally مَشْوُوىٌ. (Msb.) [In the K the former is said to be like شِوَاآءٌ; but it has the signification of the latter, i. e., of a pass. part. n.] -A2- See also شِيَةٌ. -A3- Ks says, (S,) in the phrase عَيِىٌّ شَيِىٌّ, and so in عَيِىٌّ شَوِىٌّ, (S, K,) some say (S) the latter word is an imitative sequent to the former [i. e. a corroborative: see art. عى]. (S, K.)

شِوَاآءَةٌ ذ : see شِوَاآءٌ.

شَوِيَّةٌ ذ : see the next paragraph.

شَوَايَةٌ ذ : see the next paragraph.

شُوَايَةٌ ذ What is cut off from, or of, flesh-meat: (K, TA:) or what the slaughterer cuts off from, or of, the extremities of a sheep or goat. (TA.) ― -b2- A small thing [or portion ] of that which is large; as a piece, or detached portion, of a sheep, or goat: one says, مَا بَقِىَ مِنَ الشَّاةِ اـِلَّا شُوَايَةٌ [ There remained not of the sheep, or goat, save a piece ]. (S.) ― -b3- Also, (S, K,) and ↓ شِوَايَةٌ and ↓ شَوَايَةٌ, (K,) A قُرْص [or round cake, or small round cake, ] of bread. (S, K.) ― -b4- And, all the three, A remaining portion of people, or of cattle, that have perished; as also ↓ شَوِيَّةٌ; (K;) or this last, a remaining portion of people that have perished: (S:) pl. (of the last, S) شَوَايَا. (S, K.) [See also شَوًى.] ― -b5- And (tropical:) The bad, or vile, sort, (K, TA,) or worse, or viler, sort, (TA,) of camels, and of sheep, or goats: (K, TA:) in this sense written by ISd with kesr and with fet-h. (TA.) [See, again, شَوًى.] ― -b6- [And accord. to Freytag, شواية الرضف (i. e. شوايةُ الرَّضْفِ) is expl. by Meyd as meaning Cooked milk cast upon a hot stone, so that only a small portion remains. ]

شِوَايَةٌ ذ : see the next preceding paragraph.

شَوَّاآءٌ ذ A seller of roasted, broiled, or fried, flesh-meat. (KL.)

شَيَّانُ ذ [mentioned in this art. as though originally شَوْيَانُ] i. q. دَمُ الأَخَوَيْنِ [The red, resinous, inspissated juice called dragon's blood: see art. دمو]. (S. K.) -A2- And Far-seeing. (S, K.)

شَاوِىٌّ ذ A possessor of شَاآء [meaning sheep or goats or both ]. (S, K. [In the CK without teshdeed. Mentioned also in art. شوه, q. v.]) -A2- سَعَفَةٌ شَاوِيَّةٌ (with teshdeed to the ى, TA, [but in the CK without teshdeed,]) (assumed tropical:) A palm-branch that has become yellow in drying up. (K. [See 4.])

شَوْشَاةٌ ذ , (S, K, [in some copies of the K شَوْشَاآءٌ, but]) like مَوْمَاةٌ, (S,) A swift she-camel. (S, K.)

أَشَاوَى ذ a pl. pl. of شَىْءٌ, q. v.

مُشْوًى ذ , like مُهْدًى, (K, TA, [in the CK, مَشْوِىّ, like مَهْدِىّ, erroneously, as is proved by a verse cited as an ex. in the TA, pass. part. n. of 4,]) applied to a portion of a living serpent, (TA,) That has been missed by the stone [ cast at it ]. (K, TA.)

مِشْوًى ذ (K in art. صول) A frying-pan. (TK in that art.)

مَشْوِىٌّ ذ : see شَوِىٌّ.

مُشْتَوًى ذ [ A place of roasting, broiling, or frying, flesh-meat]. (S in art. طبخ.)

4 أَشْيَاهُ ذ an imitative sequent to أَعْيَاهُ in the phrase مَا أَعْيَاهُ وَأَشْيَاهُ: see 4 in art. شوى.

شِيَةٌ ذ , syn. with شَاآءٌ: see art. شوى.

شَىٌّ ذ : and يَا شَىَّ مَا لِى: see شَىْءٌ, in art. شيأ.

شِىٌّ ذ an imitative sequent to عِىٌّ: see art. شوى.

شَيِىٌّ ذ an imitative sequent to عَيِىٌّ: see شَوِىٌّ.

شَيَّانُ ذ : see art. شوى.

1 شَاآءَهُ ذ , (Msb,) [originally شَيِئَهُ,] like خَافَهُ, [which is originally خَوِفَهُ,] (MF,) first. pers. شِئْتُهُ, (S, K,) aor. يَشَاؤُهُ, (Msb,) [and by poetic license يَشَاهُ, without ء,] first pers. أَشَاؤُهُ, (S. K,) inf. n. شَىْءٌ (Msb, K) and مَشِيْئَةٌ, (S, * K,) or this is a simple subst., (Msb,) and مَشَاآءَةٌ and مَشَائِيَةٌ, (K,) [or these two also are simple substs.,] He, and I, willed, wished, or desired, it; syn. أَرَادَهُ (Msb) and أَرَدْتُهُ: (S, * K:) most of the scholastic theologians make no difference between المَشِيْئَةُ and الاـِرَادَةُ, though they are [said to be] originally different; for the former, in the proper language, signifies the causing to be or exist, syn. الاـِيجَادُ; and the latter, the willing, wishing, or desiring; syn. الطَّلَبُ. (TA.) A Jew objected, to the Prophet, his people's saying مَا شَاآءَ ا@للّٰهُ وَشِئْتُ [ What God hath willed and I have willed ], as implying the association of another being with God: therefore the Prophet ordered them to say مَا شَاآءَ ا@للّٰهُ ثُمَّ شِئْتُ [ What God hath willed, then I have willed ]. (TA.) [مَا شَاآءَ ا@للّٰهُ as signifying What hath God willed! is used to express admiration. And as signifying What God willed it is a phrase often used to denote a vague, generally a great or considerable, but sometimes a small, number or quantity or time: See De Sacy's Relation de l'Égypte par Abdallatif, pp. 246 and 394 &c.] -A2- See also 1 in art. شوأ

2 شَيَّأْتُهُ عَلَى الأَمْرِ ذ [in some copies of the K (erroneously) شِئْتُهُ] I incited him, or made him, to do the thing, or affair. (As, S, L, K, TA.) -A2- And شَيَّأَ ا@للّٰهُ وَجْهَهُ, (K, TA,) and خَلْقَهُ, (TA,) God rendered, or may God render, foul, unseemly, or ugly, his face, (K, TA,) and his make. (TA.)

4 أَشَاآءَهُ اـِلَيْهِ ذ He, or it, compelled him, constrained him, or necessitated him, to have recourse, or betake himself, to it; syn. أَلْجَأَهُ; (S, K;) a dial. var. of أَجَاآءَهُ; (S;) of the dial. of Temeem. (TA.) Temeem say, شَرٌّ مَا يُشِيؤُكَ اـِلَى مُخَّةِ عُرْقُوبٍ, meaning يُجِيؤُكَ [q. v., i. e. It is an evil thing that compels thee to have recourse to the marrow of a hock ]. (S.)

5 تشيّأ ذ His anger became appeased: (K:) said of a man. (TA.)

شَىْءٌ ذ [ A thing; anything; something; somewhat; ] a word of well-known meaning: (K:) [sometimes, in poetry, written and pronounced شَىٌّ: see an ex. in a verse cited voce صُؤَابَةٌ: see also the last sentence but one of this paragraph:] الشَّىْءُ properly signifies what may be known, and that whereof a thing may be predicated: (Mgh, KT:) accord. to Sb, it denotes existence, and is a name for anything that has been made to have being, whether an accident, or attribute, or a substance, and such that it may be known, and that a thing may be predicated thereof: (KT:) MF says that it is app. an inf. n. used in the sense of a pass. part. n., meaning what is willed, and meant, or intended, [in which sense ↓ مَشِيْئَةٌ (pl. مَشِيْاآتٌ) is often used,] without restriction to its actuality or possibility of being, so that it applies to that which necessarily is, and that which may be, and that which cannot be; accord. to the opinion adopted by the author of the Ksh: [or, as an inf. n. in the sense of a pass. part. n., it may be expl., agreeably with what is said to be the proper meaning of the verb, as signifying what is caused to be or exist; accordingly,] Er-Rághib says that it denotes whatever is caused to be or exist, whether sensibly, as material substances, or ideally, as sayings; and Bd and others expressly assert that it signifies peculiarly what is caused to be or exist; but Sb says that it is the most general of general terms; and some of the scholastic theologians apply it to what is non-existent; such, however, are overcome in their argument by its not being found to have been thus used by the Arabs, and by such passages as كُلُّ شَىْءٍ هَالِكٌ اـِلَّا وَجْهَهُ [ Everything is subject to perish except Himself (Kur xxviii. last verse)] and وَاـِنْ مِنْ شَىْءٍ اـِلَّا يُسَبِّحُ بِحَمْدِهِ [ And there is not anything but it glorifies Him with praising (Kur xvii. 46)], for what is nonexistent cannot be described as perishing nor imagined to glorify God: (TA:) the pl. is أَشْيَاآءُ, (S, Msb, K, &c.,) imperfectly decl., (Msb, TA,) or rather this is a quasi-pl. n., (Sb, TA,) respecting the formation of which there is much difference of opinion [as will be shown hereafter], (Msb, TA,) and أَشْيَاوَاتٌ, (S, K,) a pl. pl. [i. e. pl. of أَشْيَاآءٌ], (MF, TA,) and أَشَاوَاتٌ, [a contraction of that next preceding,] (K,) and أَشَاوَى, (S, K,) with fet-h to the و, (MF, TA,) and it is also mentioned as with kesr, (TA,) [and is written in both of my copies of the S أَشَاوَى, though if with kesr it should be either أَشَاوٍ or أَشَاوِىُّ, but أَشَاوَى only is meant by J, as is shown by what here follows,] originally أَشَايِىُّ, with three ى s, not أَشَائِىُّ as J says, [or rather as the word is written in copies of the S, for J may have held it to be أَشَائِىُّ or أَشَايِىْءُ, as he says that the ء was changed into ى thus occasioning the combination of three ىs, so that he held its secondary form to be أَشَايِىُّ, as will presently be shown,] because the first ى is radical, not augmentative, (IB, K,) the medial ى of the three being suppressed, and the final one changed into ا [though written ى], and the initial one changed into و, (S,) and another form of pl. is أَشَايَا, (S, Msb, K,) with the ى preserved, not changed into و [as it is in أَشَاوَى], (TA,) [likewise] a pl. of أَشْيَاآءُ, (Msb,) and أَشَيَايَا also is mentioned, (K,) as formed [from أَشْيَاآءُ] by the change of ء into ى and adding ا, (TA,) and أَشَاوِهُ, which is strange, (Lh, K,) as there is no ه in أَشَيَاآءُ, (Lh,) or in شَىْءٌ: (K:) with respect to the first of these forms, [the quasi-pl. n.] أَشَيَاآءُ, the most probable opinion is that of Kh: (Msb, TA:) accord. to him, (S, Msb, K,) it is originally of the measure فَعْلَاآءُ, (S, K, *) in lieu of أَفْعَالٌ, (K,) and therefore imperfectly decl., (S,) [i. e.] it is originally شَيْئَاآءُ, (Msb,) and the two hemzehs combined in the latter portion being found difficult of pronunciation, the former of them is transposed to the beginning of the word, so that it becomes of the measure لَفْعَاآءُ, (S, Msb,) as is shown by its having for its pls. أَشَاوَى and أَشَايَا and أَشْيَاوَاتٌ: (S:) accord. to Akh, it is [originally] of the measure أَفْعِلَاآءُ; (S, K;) but if it were thus a broken pl., [not a quasi-pl. n.,] its dim. would not be ↓ أُشْيَّاآءُ, as it is, but شُيَيْاآتٌ: (S:) accord. to Ks, it is of the measure أَفْعَالٌ, and made imperfectly decl. because of frequency of usage, being likened to فَعْلَاآءُ; but were it so, أَبْنَاآء and أَسْمَاآء would be imperfectly decl.: (S, K:) accord. to Fr, شَىْءٌ is originally شَيِّئٌ, and therefore has a pl. of the measure أَفْعِلَاآءُ, afterwards contracted to فَعْلَاآءُ; but were it so, it would not have for its pl. أَشَاوَى. (S. [Much more respecting this pl. is added in the TA, but it is comparatively unprofitable.]) The dim. of شَىْءٌ is ↓ شُيَىْءٌ and ↓ شِيَىْءٌ; (S, K, TA, but only the former in some copies of the K, the word being written in other copies شُِيَىْءٌ;) not ↓ شُوَىٌّ, or ↓ شُوَىْءٌ; (the former accord. to my two copies of the S and accord. to the copies of the K followed in the TA, in which it is said to be with teshdeed to the ى, and the latter accord. to the CK and my MS. copy of the K;) or this is a dial. var. of weak authority, (K,) used by post-classical poets in their verses. (MF, TA.) ― -b2- When a man says to thee, “ What dost thou desire? ” thou answerest, لَا شَيْئًا [ Nothing ]: and when he says, “ Why didst thou that? ” thou answerest, لِلَا شَىْءٍ [ For nothing ]: and when he says, “ What is thine affair? ” thou answerest, لَا شَىْءٌ [ Nothing ]: it is with tenween in every one of these cases. (As, AHát, TA.) [When one says لَا شَىْءَ, he means thereby There is nothing. ] ― -b3- لَيْسَ بِشَىْءٍ means [ It is nought, of no account or weight; it is not worthy of notice, or not worth anything; ] it is not a good thing; or it is not a thing to be regarded. (W p. 27.) ― -b4- [لَيْسَ مِنَ الأَمْرِ فِى شَىْءٍ is a [...]

شِيْئَةٌ ذ [ Will, wish, or desire, ] a subst. from شَاآءَهُ, (Lh, K,) [and] so is ↓ مَشِيْئَةٌ [which is mentioned in the K as an inf. n.]. (Msb.) One says, كُلُّ شَىْءٍ بِشِيْئَةِ ا@للّٰهِ, (S, K,) i. e. ↓ بَمِشِيْئَتِهِ [ Everything is by the will of God ]. (S.)

شُيَىْءٌ ذ and شِيَىْءٌ and شُوَىٌّ or شُوَىْءٌ: see شَىْءٌ in the middle of the paragraph.

شَيِّاآنٌ ذ and شَيَّاآنٌ: see art. شوأ.

أُشَيَّاآءُ ذ dim. of أَشْيَاآءُ: see شَىْءٌ, in the latter part of the former half of the paragraph.

مَشِيْئَةٌ ذ : see شِيْئَةٌ, in two places: ― -b2- and see also شَىْءٌ, near the beginning of the paragraph.