muḍāriʿـُيَفْعُلُيَيْئَسُيَيْئِسُيَمِقُ
Core sense — he despaired of the thing; she became barren; he knewgenerated
1.1he despaired of the thing—مِنَ الشَّىْءِ
the latter irregular, like يَحْسِبُ, muḍāriʿ of حَسِبَ, and يَنْعِمُ, muḍāriʿ of نَعِمَ; this belongs to the dialect of the higher classes of Muḍar, as do the similar instances, while the former belongs to the dialect of the lower classes of Muḍar.
Or, as Sb says, according to his companions, the verb was originally of two forms, يَئِسَ with, and يَأَسَ with, and a compound [which is يَئِسَ, having يَيْئِسُ for its muḍāriʿ] was then formed from the two.
But in وَمِقَ with muḍāriʿ يَمِقُ, وَفِقَ with muḍāriʿ يَفِقُ, وَرِمَ with muḍāriʿ يَرِمُ, وَلِىَ with muḍāriʿ يَلِى, وَثِقَ with muḍāriʿ يَثِقُ, and وَرِثَ with muḍāriʿ يَرِثُ, only one form is allowable in each, with kesr.
Mbr: some change the second ى of the muḍāriʿ of يَئِسَ into ا and say يَايَسُ and يَآءَسُ.
Fr and Lb: I'Ab reads, in the Qur. 12:87, يِيئَسُ, following the dialect of those who pronounce the first letter of the muḍāriʿ with kesr, except when ى is that letter; this is the dialect of Temeem, Keys, Hudheyl and Asad. They make ى an exception because kesr with that letter is hard to pronounce; but some of the Benoo-Kelb pronounce ى with kesr also, which is irregular.
This is done in the instances of يِيئَسُ and يِيجَلُ because one ى is here strengthened by another.
[I find also, in a copy of the M, يَئِيسُ as an irregular form of the muḍāriʿ of this verb, on the authority of Sb; but it is doubtless a miswriting for يِيئَسُ; and there is another clear miswriting in a quotation from Sb immediately following in that copy, relating to muḍāriʿ forms of the measure of يِيئَسُ, which has been given correctly above.]
Maṣdar يَأْسٌ and يَأَسٌ, or, according to Ibn-'Abbád, يَآسٌ and يَآسَةٌ. [In a MS copy of the K I find it written يَأَسَةٌ, and in the CK يَأْسَة.]
إِيَاسٌ is also used as a maṣdar of this verb, though it is properly a maṣdar of form 4.
The maṣdar is synonymous with قُنُوط and the contrary of رَجَآءٌ.
he despaired of the thing—إِسْتَيْئَسَ
Or the meaning is: he cut off hope of the thing; or his hope of the thing became cut off.
Likewise followed by مَنْ.
he despaired of the thing—إِتَّأَسَ
[Originally إِيتَأَسَ], of the measure إِفْتَعَلَ, but with the ى incorporated into the ت.
The letters of يَئِسَ may be transposed, so that one says أَيِسَ, but not the letters of the maṣdar.
There is no word in Arabic beginning with ى followed by ء except يَئِسَ [and its derivatives] [and يَأَيَأَ and its derivatives, and words beginning with an augmentative ى followed by a radical يَأَُ].
his stature was not such as would make one despair of his height—لَا يَأْسَ مِنْ طُولٍ
This occurs in a description of Mohammad: he was nearer to tallness than to shortness.
يأس is here an indeterminate noun in the accusative, governed by the negative لا.
According to one relation the words are لَا يَائِسَ مِنْ طُولٍ [in the CK, erroneously, لا يايَسُ], meaning that his height was not despaired of; that is, one who vied with him in tallness would not despair of him because of an excessive height.
So يَائِس is here in the sense of مَيْؤُوس, like مَآءٌ دَافِقٌ in the sense of مَدْفُوقٌ.
Qur’ān 12:87 approximate — somewhere between 12:85 and 12:92 Lane cites “Kur. xii. 87”
Qur’ān 12:87 the verse Lane’s citation points to, and it uses this root
يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ"O my sons! go ye and enquire about Joseph and his brother, and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy, except those who have no faith."Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.1.1the woman was, or became, barren—يَئِسَتْ المَرْأَهُ
1.1.2figurative · مجازhe knew—يَئِسَ
.
Synonymous with عَلِمَ, in the dialect of En-Nakhaʿ; or, according to El-Kelbee, or Ibn-El-Kelbee, in the dialect of Wahbeel, a tribe of En-Nakhaʿ; or, according to El-Kásim Ibn-Maan, of the dialect of Hawázin.
Do not then those who have believed know?—أَفَلَمْ يَيْئَسِ ٱلَّذِينَ آمَنُوا
So in the Qur. 13:30.
Or, according to some of the lexicologists: do not then those who have believed know with a knowledge by which they despair of its being otherwise than what they know? Or: do not then those who have believed despair of the belief of those whom God has described as those who will not believe?
But I'Ab and 'Alee and others used to read أَفَلَمْ يَتَبَيَّنِ ٱلَّذِينَ آمَنُوا, and I'Ab said that he thought the writer had written يَيْئَس in a state of drowsiness.
Soheym Ibn-Wetheel El-Yarbooʿee also uses the verb in this sense, in a verse cited in the article يسر, under يَسَرَ.
I have known [that you are a good man]—قَدْ يَئِسْتُ أَنَّكَ رَجُلُ صِدْقٍ
Z says: because eager desire brings restlessness, and its cessation brings quiet and tranquillity.
Despair is one of the two states of rest—اليَأْسُ أَحَدُ الرَّاحَتَيْنِ
Qur’ānic occurrences Form 1 3 shown of 6
12:87
يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ"O my sons! go ye and enquire about Joseph and his brother, and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy, except those who have no faith."
29:23
وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ وَلِقَآئِهِۦٓ أُو۟لَـٰٓئِكَ يَئِسُوا۟ مِن رَّحْمَتِى وَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌThose who reject the Signs of Allah and the Meeting with Him (in the Hereafter),- it is they who shall despair of My Mercy: it is they who will (suffer) a most grievous Penalty.
60:13
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا۟ مِنَ ٱلْـَٔاخِرَةِ كَمَا يَئِسَ ٱلْكُفَّارُ مِنْ أَصْحَـٰبِ ٱلْقُبُورِO ye who believe! Turn not (for friendship) to people on whom is the Wrath of Allah, of the Hereafter they are already in despair, just as the Unbelievers are in despair about those (buried) in graves.
Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.
Show Lane's original text
, (S, M, A, Msb, K,) مِنَ الشَّىْءِ , (S, A *, Msb,) aor. يَيْئَسُ and يَيْئِسُ , (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, يَئِسَ , aor. يَيْئَسُ , and يَأَسَ , aor. يَيْئِسُ , and a compound [which is يَئِسَ having يَيْئِسُ 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 يَئِسَ into ا , and say يَايَسُ and يَآءَسُ ; (Mbr, S, TA;) and I'Ab reads, in the Kur. xii. 87, يِيئَسُ , 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 يِيئَسُ and يِيجَلُ because one ى is here strengthened by another; (K, TA;) [I find also, in a copy of the M, يَئِيسُ , as an extr. form of the aor. of this verb, on the authority of Sb; but it is doubtless a mistranscription for يِيئَسُ ; and there is another evident mistranscription in a quotation from Sb immediately following in that copy, relating to aors. of the form of يِيئَسُ , 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 يَآسٌ , (as in a copy of the M,) and يَآسَةٌ ; (Ibn-'Abbád, M, K, TA [but in a MS. copy of the K I find it written يَأَسَةٌ ; and in the CK, يَأْسَة ;]) and إِيَاسٌ 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 رَجَآءٌ : (M, A, K:) or he cut off hope of the thing: (A, K: *) or his hope of the thing became cut off: (Mgh:) and إِسْتَيْئَسَ signifies the same, (S, A, K,) in like manner followed by مَنْ ; (S;) and so does إِتَّأَسَ , (S, K,) [originally إِيتَأَسَ ,] of the measure إِفْتَعَلَ , but with incorporation [of the ى into the ت ]. (S.) It is allowable to transpose the letters of يَئِسَ , 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 يَئِسَ [and its derivatives] (IKtt) [and يَأَيَأَ and its derivatives, and words commencing with an augmentative ى followed by a radical يَأَُ ]. 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 يَائِسَ 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 يَائِس is here in the sense of مَيْؤُوس , like مَآءٌ دَافِقٌ in the sense of مَدْفُوقٌ . (TA.) [Hence,] يَئِسَتْ المَرْأَهُ The woman was, or became, barren. (Msb.) يَئِسَ , (S, M, A, Msb, K,) aor. يَيْئَسُ and يَيْئِسُ , (M,) also signifies 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 يَيْئَسِ ٱلَّذِينَ آمَنُوا [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 ٱلَّذِينَ آمَنُوا ; and I'Ab said that he thought that the writer had written يَيْئَس 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 يَئِسْتُ أَنَّكَ رَجُلُ صِدْقٍ , meaning, 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.)