Classical Arabic - English Dictionary

حَشِىَ, [aor. يَحْشَى,] inf. n. حَشًى, He (a man walking quickly, and one speaking with sharpness, or hastiness, of temper, TA) breathed short, or unintermittedly; panted for breath; or was out of breath. (Ṣ, Ḳ, TA.)

See also 3.

حشّى, (TA,) inf. n. تَحْشِيَةٌ, (KL, TA,) He made a حَاشِيَة to a garment, or piece of cloth. (KL.)

And [hence,] † He wrote a note or comment, or notes or comments, upon the margin, or margins, of a book: (KL, TA:) in this sense it is vulgar [or post-classical]. (TA.)

[Also, app., He, or it, caused one to breathe short or unintermittedly, to pant for breath, or to be out of breath: see مُحَشِّيَةُ الكِلَابِ, below.]

حاشاهُ مِنْهُمْ, (IAmb, Ḳ, &c.,) inf. n. 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 alsoتحشّاهُ↓. (Lḥ, Ḳ, TA.) You say, شَتَمْتُهُمْ وَمَا حَاشَيْتُ مِنْهُمْ أَحَدًا andما 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. (Lḥ, TA. [The same saying is repeated in the TA, in the supplement to this art. of the Ḳ, 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 saysما حَشَيْتُ↓.]) And En-Nábighah [Edh-Dhubyánee] says, (Mbr, Ṣ.)

* وَلَا أَرَى فَاعِلًا فِى النَّاسِ يُشْبِهُهُ *

* وَمَا 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, Ṣ, Mughnee.) And hence the trad. 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 an inf. n. (Mughnee.)

حَاشَى also denotes exception as a particle, or as a verb (Ṣ, Mughnee) having but one tense and no inf. n., (Mughnee,) according as it governs a gen. or an accus. case. (Ṣ.) You say,ضَرَبْتُهُمْ حَاشَى↓ زَيْدٍ [I beat them, except Zeyd], using it as a particle; and ضربتهم حاشى زَيْدًا, using it as a verb. (Ṣ, I’Aḳ * p. 169.) And sometimes one says, قَامَ القَوْمُ مَا حَاشَى زَيْدًا [The party stood, except Zeyd]; (Mughnee, I’Aḳ p. 169;) like مَا خَلَا; though Ibn-Málik [like Sb] disallows it: (I’Aḳ:) 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’Aḳ p. 170.) The agent of حاشى [used as a verb having but one tense and no inf. n.] is a pronoun implied, relating to the inf. n. of the preceding verb, or to its act. part. 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 Ḳ, 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 phraseحَاشَى↓ لِلّٰهِ [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 ٱللّٰهِ [I seek protection by God; or, as often used by late writers, and in the present day, God forbid!]; as alsoحَاشَ↓ لِلّٰهِ; (Ṣ, Ḳ;) the former being the original expression: (Ṣ:) it occurs, read in both these ways, in the Ḳur xii. 31 and 51; where it implies wonder at the power of God as manifested in the creation of such a person as Joseph. (Ksh, Bḍ.) 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 لِلّٰهِ مَا هٰذَا بَشَرًا: the truth is, that it is a noun, syn. with التَنْزِيه or البَرَآءَة, [accord. to different copies of the Mughnee, meaning تَنْزِيهًا or بَرَآءَةً,] as is shown by another reading,حَاشًا↓ لِلّٰهِ, with tenween, like بَرَآءَةً لِلّٰهِ; and by the reading of Ibn-Mesʼood,حَاشَ↓ ٱللّٰهِ, like مَعَاذَ ٱللّٰهِ: 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↓ andحَاشَى↓ لَكَ [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. (Ṣ, Ḳ.) And some of the Arabs sayحَشَى↓, (Fr, IAmb, TA,) dropping the ا (IAmb, TA.)

Sb says, (Ṣ, Mughnee,) with most of the Basrees, (Mughnee,) that it is only a particle governing the gen. case, (Ṣ, Mughnee,) syn. 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. (Ṣ.) 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: (Ṣ, 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-ʼAmr EshSheybánee, that it is often a particle governing the gen. case, and seldom a trans. verb having but one tense and no inf. n., because syn. with إِلَّا. (Mughnee.)

See also 5, in two places.

تحشّى [He went aside, apart, or aloof, or he removed, withdrew, or retired to a distance,] is from الحَاشِيَةُ; like تَنَحَّى from النَّاحِيَةُ: (TA:) and [تحاشى↓ has a similar meaning:] you say, تَحَاشَيْتُ مِنْ كَذَا I kept aloof from, shunned, or removed myself far from, such a thing; from الحَشَا [or الحَشَى] meaning النَّاحِيَةُ. (Ḥar p. 194.)

And تحشّى مِنْهُ; (IAạr, Ḳ;) andحاشى↓ مِنْهُ, (Ḥar p. 294,) inf. n. مُحَاشَاةٌ; (KL;) He abstained, or refrained, (IAạr, Ḳ, KL, Ḥar,) from him, (IAạr, Ḳ, Ḥar,) or it, (IAạr, KL,) through disdain and pride; or he disdained, or scorned, or was ashamed of, him, or it. (IAạr, Ḳ, Ḥar.)

And لَا يَتَحَشَّى, (El-Báhilee, TA,) andلا يُحَاشِى↓, (Ḥar p. 294,) He will not care, mind, heed, or regard. (El-Báhilee, Ḥar, TA.)

See also 3, in two places, first and second sentences.

حَشًى, [in some copies of the Ṣ written with a final ا (see حَشًا in art. حشو,)] The contents of the ribs; or what the ribs enclose: (Ṣ:) or the contents of the belly, below the حِجَاب [or diaphragm], consisting of the liver and the spleen and the كَرِش [or stomach, properly that of a ruminant, but also applied to that of a man,] and what succeeds to this: or the portion between the shortest rib, which is in the extremity of the side, and the hip, or haunch: or the exterior of the belly: (Ḳ: [in the CK, او ظاهِرِ البَطْنِ is erroneously put for او ظاهِرُ البَطْنِ:]) and, accord. to the copies of the Ḳ, the حِضْن: [in the CK, والحِضْنِ:] but correctly, the خَضْر [or waist]: (TA:) the dual is حَشَيَانِ, (Az, TA,) and the dual of حَشًا is حَشَوَانِ: (TA in art. حشو:) and the pl. [of both these sings.] is أَحْشَآءٌ [generally meaning the bowels, or intestines]. (Ṣ, TA.) [It is often used as meaning The belly: and the waist.] You say رَجُلٌ خَمِيصُ الحَشَى A man lank in the belly. (Ṣ and Ḳ in art. خمص.) And هُوَ لَطِيفُ الحَشَى He is slender in the waist: and of a woman, هِىَ ضَامِرَةُ الحَشَى: and of women, هُنَّ ضَوَامِرُ الأَحْشَآءِ. (TA.)

A side, quarter, region, or tract: (Ṣ, Ḳ:) a vicinage, or neighbourhood: shelter, or protection. (Z, Ḳ,* TA.) You say, أَنَا فِى حَشَاهُ I am in his quarter, vicinage, or protection: (Z, Ḳ:) [see also حَشًا, in art. حشو:] andهٰؤُلَآءِ حَاشِيَتَهُ↓ These are in his quarter, or vicinage, and shadow, or protection. (TA.)

Also inf. n. of حَشِىَ [q. v.]. (Ṣ,* Ḳ.)

حَشٍ A man having a complaint of his حَشًى [q. v.]. (Az, TA.)

Also, andحَشْيَانُ↓, Breathing short, or unintermittedly; panting for breath; or out of breath; (Ṣ, Ḳ, TA;) applied to a man; (Ṣ;) in walking quickly, and in speaking with sharpness, or hastiness, of temper: (TA:) fem. [of the former] حَشِيَةٌ and [of the latter] حَشْيَا, (Ḳ,) of the measure فَعْلَى. (TA.)

حَاشَى as a particle, and as a noun; as in حَاشَى زَيْدٍ and لِلّٰهِ, and حَاشَاكَ and حَاشَى لَكَ: see 3, in four places.

حَاشِيَةٌ [The selvage, or selvedge, i. e.] the side, (Mgh, Mṣb, TA,) or each of the two sides that have no unwoven extremity, (M, TA,) or each of the two long sides that have at their two ends the unwoven threads, (T, TA,) of a garment, or piece of cloth: (Ṣ, T, M, Mgh, Mṣb, Ḳ:) and in like manner, of other things; (Ḳ, TA;) as, for instance, † the side of a tract of herbage, and of the mirage; and † the extremity of the مَقَام [app. meaning مَقَام إِبْرٰهِيم in the Temple of Mekkeh]: (TA:) pl. حَوَاشٍ. (Ṣ, Mgh, Mṣb.)

† The margin of a book or writing. (TA.)

‡ A writing, or writings, upon the margin [or margins] of a book: (TA:) [i. e. a marginal note, or marginal notes; an annotation, or a comment, scholium, or gloss: and hence, a series of annotations, comments, scholia, or glosses; a commentary on particular words and passages of a book; distinguished from a شَرْح, which is an exposition, explanation, or interpretation, in the form of a running commentary, comprising the entire text of the work which it expounds.]

† An indefinite portion of property, or of cattle: (Mṣb:) [or a portion from the side; not selected: for, accord. to some,] the saying, خُذْ مِنْ حَوَاشِى أَمْوَالِهِمْ means † Take thou from the sides of their collections of cattle, [for the poor-rate,] without choosing [the best]: this meaning being from حَاشِيَة as used in relation to a garment, or piece of cloth, meaning the “side.” (Mgh. [But see another explanation of this saying voce حَشْوٌ.])

حَاشِيَةٌ النَّسَبِ † The collateral relation or relations; such as the paternal uncle, and his son: as though from حاشية as meaning the “side.” of a garment, or piece of cloth. (Mṣb.)

حَاشِيَةُ رَجُلٍ † A man's family and dependents, (Ḳ, TA,) who are under his protection. (TA.)

See also حَاشِيَةٌ and its dual and pl. voce حَشْوٌ, in six places.

And see حَشًى (in the present art.), last sentence but one.

رَجُلٌ رَقِيقٌ الحَوَاشِى † A man gentle, gracious, or courteous, to his associates. (TA.)

عَيْشٌ رَقِيقُ الحَوَاشِى † A plentiful, easy, life. (Ṣ, TA.)

جَمْعٌ كَثِيفُ الحَوَاشِى † A congregated body crowding close together, side against side. (Ḥar p. 294.)

مُحَشِّيَةُ الكِلَابِ [She that causes the dogs to pant for breath;] applied to the hare; meaning that the dogs run after her until they are out of breath. (ISk, Ṣ. [In one copy of the Ṣ, erroneously, مَحْشِيَّة.])