حاشاهُ مِنْهُمْ

, (IAmb, K, &c.,) verbal noun مُحَاشَاةٌ, (KL,) He set him aside as excluded from the description of them; [excluded him from them;] did not include him among them: (IAmb, TA:) from حَشًى meaning the “side” of a thing: (Az, TA;) he excepted him from them; as also تحشّاهُ. (Lh, K, TA.) You say, شَتَمْتُهُمْ وَ مَا حَاشَيْتُ مِنْهُمْ أَحَدًا and ما تَحَشَّيْتُ, i. e. [I reviled them and] I did not say [of any one of them] حَاشَى لِفُلَانٍ [Far is such a one from being included among those of whom I speak! or from any cause of reproach!]; or I did not except, of them, any one. (Lh, TA. [The same saying is repeated in the TA, in the supplement to this article of the K, but with the substitution of حشيت for حاشيت; perhaps by a mistake of the copyist: or it may be inferred from a statement of Fr and IAmb, which will be found below, that one also says ما حَشَيْتُ.]) And En-Nábighah [Edh-Dhubyánee] says, (Mbr, S.)

وَ لَا أَرَى فَاعِلًا فِى النَّاسِ يُشْبِهُهُ

وَ مَا أُحَاشِى مِنَ الأَقْوَامِ مِنْ أَحَدِ

[And I shall not see an actor among mankind resembling him; and I do not except, of the companies of men, any one]: which shows حَاشِى to be a verb perfectly inflected. (Mbr, S, Mughnee.) And hence the tradition of the Prophet, قَال أُسَامَةُ أَحَبُّ النَّاسِ إِلَىَّ مَا حَاشَى فَاطِمَةَ, i. e. [He said, Usámeh is the most beloved of men to me:] he did not except Fátimeh: ما being here a negative; not, as Ibn-Málik imagines, supposing this clause to be of the words of the Prophet, the ما which, with a verb following it, conveys the meaning of a verbal noun (Mughnee.)

حَاشَى also denotes exception as a particle, or as a verb (S, Mughnee) having but one tense and no verbal noun, (Mughnee,) according as it governs a gen. or an accusative case. (S.) You say, زَيْدٍ ضَرَبْتُهُمْ حَاشَى [I beat them, except Zeyd], using it as a particle; and ضربتهم حاشى زَيْدًا, using it as a verb. (S, I 'Ak * p. 169.) And sometimes one says, قَامَ القَوْمُ مَا حَاشَى زَيْدًا [The party stood, except Zeyd]; (Mughnee, I' Ak p. 169;) like مَا خَلَا; though Ibn-Málik [like Sb] disallows it: (I' Ak:) this being shown to be allowable by the saying of the poet,

رَأَيْتُ النَّاسَ مَا حَاشَى قُرَيْشًا

فَإِنَّا نَحْنُ أَفْضَلُهُمْ فَعَالَا

[I have seen mankind, except Kureysh, that we are the most excellent of them in conduct]. (Mughnee, I' Ak p. 170.) The agent of حاشى [used as a verb having but one tense and no verbal noun] is a pronoun implied, relating to the verbal noun of the preceding verb, or to its act. particle n., or to a portion of what is meant by the [preceding] general noun: so that when one says, قَامَ القَوْمُ حَاشَى زَيْدًا, the meaning is, [The party stood, but] their standing, or the stander of them, or a portion of them, was apart from Zeyd. (Mughnee.) [In the K, its use as a verb of this kind is not mentioned; but it is there said to govern the gen. case, like حَتَّى.]

It also denotes remoteness from imperfection or the like, or freedom therefrom; as in the phrase للّٰهِ حَاشَى [I ascribe unto God remoteness from every imperfection or the like, or freedom therefrom; generally implying wonder or admiration, so that it may be rendered, how far, or how free, is God from every imperfection!]: (Mughnee:) or this phrase means مَعَاذَ اللّٰهِ [I seek protection by God; or, as often used by late writers, and in the present day, God forbid!]; as also للّٰهِ حَاشَ; (S, K;) the former being the original expression: (S:) it occurs, read in both these ways, in the Qur'an, 12:31 and 51; where it implies wonder at the power of God as manifested in the creation of such a person as Joseph. (Ksh, Bd.) Mbr and IJ and the Koofees hold that it is a verb; and that, in the [latter] verse the meaning is, Joseph hath kept aloof from disobedience for the sake of God; but such an interpretation as this is not suitable in the case of [the former verse,] حَاشَ للّٰهِ مَا هٰذَا بَشَرًا: the truth is, that it is a noun, synonym with التَنْزِيه or البَرَاءَة, [according to different copies of the Mughnee, meaning تَنْزِيهًا or بَرَاءَةً,] as is shown by another reading, للّٰهِ حَاشًا, with tenween, like بَرَاءَةً للّٰهِ; and by the reading of Ibn-Mes'ood, اللّٰهِ حَاشَ, like مَعَاذَ اللّٰهِ: some assert that it is a verbal noun, meaning أَتَبَرَّأُ [I assert myself to be free, or clear, to God], or تَبَرَّأْتُ [I have asserted myself &c.]; but its being decl. in some dials. contradicts this. (Mughnee.) One says also, حَاشَاكَ and لَكَ حَاشَى [Far art thou from being included among those of whom I speak! or from any cause of reproach! or the like]; both meaning the same. (S, K.) And some of the Arabs say حَشَى, (Fr, IAmb, TA,) dropping the ا (IAmb, TA.)

Sb says, (S, Mughnee,) with most of the Basrees, (Mughnee,) that it is only a particle governing the gen. case, (S, Mughnee,) synonym with إِلَّا; (Mughnee;) because, if it were a verb, it would be allowable to make it a connective to مَا, like خَلَا; and this he asserts to be not allowable. (S.) Mbr says that it is sometimes a verb; as is shown by the verse of En-Nábighah cited above; and by the saying حَاشَى لِزَيْدٍ, because a particle cannot be made to precede immediately another particle; and because it suffers elision, as in the phrase حَاشَ لِزَيْدٍ, seeing that elision takes place in nouns and verbs only, exclusively of particles: (S, Mughnee *:) and IJ and the Koofees say the like: but Mbr also holds, in common with El-Jarmee and El-Mázinee and Zj and Akh and AZ and Fr and Aboo-'Amr EshSheybánee, that it is often a particle governing the gen. case, and seldom a transitive verb having but one tense and no verbal noun, because synonym with إِلَّا. (Mughnee.)