ي أ س

يَيءِسَ , (S, M, A, Msb, K,) مِنَ الشَّىْءِ , (S, A *, Msb,) aor. يَيْيءَسُ and يَيْيءِسُ , (S, M, Msb, K,) the latter of which is extr., (Sb, S, M, K,) like يَحْسِبُ , aor. of حَسِبَ , and يَنْعِمُ , aor. of نَعِمَ , (As, S, TA,) and is of the dial. of the higher classes of Mudar, as are also the similar instances, but the former is of the dial. of the lower classes of the Mudar; (AZ, S, Msb, TA;) or, as Sb says, accord. to his companions, the verb was originally of two forms, يَيءِسَ , aor. يَيْيءَسُ , and يَأَسَ , aor. يَيْيءِسُ , and a compound [which is يَيءِسَ having يَيْيءِسُ for its aor.] was then formed from the two; but as to وَمِقَ , aor. يَمِقُ , and وَفِقَ , aor. يَفِقُ , and وَرِمَ . aor. يَرِمُ , and وَلِىَ , aor. يَلِى , and وَثِقَ , aor. يَثِقُ , and وَرِثَ , aor. يَرِثُ , in each of these only one form is allowable, with the kesr; (S, TA;) and some change the second ى of the aor. of يَيءِسَ into ا , and say يَايَسُ and يَا=ءَسُ ; (Mbr, S, TA;) and I'Ab reads, in the Kur. xii. 87, يِييءَسُ , after the manner of the dial. of those who pronounce the first letter of the aor. with kesr excepting such as is with ى [for its first letter], (K, TA,) which dial, is that of Temeem and Keys and Hudheyl and Asad; (Ks, Lh, TA;) the case of ى being made an exception by them because kesr with that letter is difficult of pronunciation; (Sb, TA;) but some of the Benoo-Kelb pronounce ى also with kesr, which is extr.; (Fr, Lb, TA:) and this is done in the instances of يِييءَسُ and يِيجَلُ because one ى is here strengthened by another; (K, TA;) [I find also, in a copy of the M, يَيءِيسُ , as an extr. form of the aor. of this verb, on the authority of Sb; but it is doubtless a mistranscription for يِييءَسُ ; and there is another evident mistranscription in a quotation from Sb immediately following in that copy, relating to aors. of the form of يِييءَسُ , which has been rendered correctly above, in the present work, from the TA;] inf. n. يَأْسٌ (S, M, A, Msb, K) and يَأَسٌ , (TA,) or يَا=سٌ , (as in a copy of the M,) and يَا=سَةٌ ; (Ibn-'Abbád, M, K, TA [but in a MS. copy of the K I find it written يَأَسَةٌ ; and in the CK, يَأْسَة ;]) and اـِيَاسٌ is also used as an inf. n. of this verb, though properly an inf. n. of 4; (Msb;) He despaired of the thing; syn. of the inf. n. قُنُوط , (S, A, K,) contr. of رَجَا=ءٌ : (M, A, K:) or he cut off hope of the thing: (A, K: *) or his hope of the thing became cut off: (Mgh:) and ↓ اـِسْتَيْيءَسَ signifies the same, (S, A, K,) in like manner followed by مَنْ ; (S;) and so does ↓ اـِتَّأَسَ , (S, K,) [originally اـِيتَأَسَ ,] of the measure اـِفْتَعَلَ , but with incorporation [of the ى into the ت ]. (S.) It is allowable to transpose the letters of يَيءِسَ , so as to say أَيِسَ ; but not those of the inf. n. (Msb.) There is not a word in the Arabic language commencing with ى followed by ء except يَيءِسَ [and its derivatives] (IKtt) [and يَأَيَأَ and its derivatives, and words commencing with an augmentative ى followed by a radical يَاُءَ ]. The expression لَا يَأْسَ مِنْ طُولٍ . occurring in a description of Mohammad, means that his stature was such as would not make [one] to despair of his height; for he was nearer to tallness than he was to shortness: (K, * TA:) يأس is here an indeterminate noun governed in the accus. case by the negative لا : (TA:) or, accord. to one relation, the words are, لَا يَايءِسَ مِنْ طُولٍ , [in the CK, erroneously, لا يايَسُ ,] meaning, that his height was not despaired of; i. e., he who vied with him in tallness would not despair of him on account of his excessive height: (K, TA:) so that يَايءِس is here in the sense of مَيْوءُوس , like مَا=ءٌ دَافِقٌ in the sense of مَدْفُوقٌ . (TA.) ― -b2- [Hence,] يَيءِسَتْ المَرْأَهُ The woman was, or became, barren. (Msb.) ― -b3- يَيءِسَ , (S, M, A, Msb, K,) aor. يَيْيءَسُ and يَيْيءِسُ , (M,) also signifies (tropical:) He knew; syn. عَلِمَ ; (S, M, A, Msb, K;) in the dial. of En-Nakha'; (S, Msb;) or, accord. to El-Kelbee, (M,) or Ibn-El-Kelbee, (TA,) in the dial. of Wahbeel, a tribe of En-Nakha'; or, accord. to El-Kásim Ibn-Maan, of the dial. of Hawázin. (M, TA.) So in the Kur. [xiii. 30] أَفَلَمْ يَيْيءَسِ ا@لَّذِينَ ا=مَنُوا [Do not then those who have believed know?]: (S, M, Msb, K:) or, accord. to some of the lexicologists, do not then those who have believed know with a knowledge wherewith they despair of its being otherwise than what they know? or the meaning is, do not then those who have believed despair of the belief of those whom God has described as those who will not believe? (M, TA;) but I' Ab (M, TA) and 'Alee and others (TA) used to read أَفَلَمْ يَتَبَيَّنِ ا@لَّذِينَ ا=مَنُوا ; and I'Ab said that he thought that the writer had written يَيْيءَس in a state of drowsiness. (M *, TA.) Soheym Ibn-Wetheel El-Yarboo'ee also uses the verb in this sense, in a verse cited in art. يسر , voce يَسَرَ , q. v. (S, M *). [Z-says,] You say, قَدْ يَيءِسْتُ أَنَّكَ رَجُلُ صِدْقٍ , meaning, (tropical:) I have known [that thou art a good man], because with eager desire is restlessness, and with the cessation thereof is quiet and tranquility; wherefore it is said, اليَأْسُ أَحَدُ الرَّاحَتَيْنِ [Despair is one of the two states of rest.] (A, TA.)