Lane's Lexicon (Edward Lane, 1863)

هُوَ طَيُّورٌ فَيُّورٌ ذ (assumed tropical:) He is sharp, and quick in returning [to a good state], or recovering [from his anger]. (K.) [See also طَيَّارٌ.]

طَائِرٌ ذ A flying thing [ whether bird or insect ]: (Msb, * TA:) pl. ↓ طَيْرٌ, (S, Msb, K,) like as صَحْبٌ is pl. of صَاحِبٌ: (S, Msb:) or طَيْرٌ is originally an inf. n. of طَارَ: or an epithet contracted from طَيِّرٌ: (TA:) or a quasi-pl. n.; (Mgh, TA;) and this is the most correct opinion: (TA:) [but see, below, a reason for considering it originally an inf. n.:] and طَائِرٌ may also be quasi-pl. n., like جَامِلٌ and بَاقِرٌ: (TA:) ↓ طَيْرٌ is also sometimes used as a sing.; (Ktr, AO, S, Mgh, Msb, K;) as in the Kur iii. 43 [and v. 110], accord. to one reading: (S:) but ISd says, I know not how this is, unless it be meant to be [originally] an inf. n.: (TA:) [for an inf. n. used as an epithet is employed as sing. and pl.:] or طَائِرٌ, only, is used as a sing., (Th, IAmb, Msb,) by general consent; and AO once said so in common with others: (Th:) but ↓ طَيْرٌ has a collective, or pl., signification: (IAmb, Msb:) and is fem.: (Mgh:) or is more frequently fem. than masc.: (IAmb, Msb:) the pl. of طَيْرٌ is طُيُورٌ [a pl. of mult.] and أَطْيَارٌ [a pl. of pauc.]: (S, Msb, K:) or طُيُورٌ may be pl. of طَائِرٌ, like as سُجُودٌ is pl. of سَاجِدٌ: (TA:) طَائِرَةٌ is seldom applied to the female. (IAmb, Msb.) ― -b2- [الطَّائِر is a name of (assumed tropical:) The constellation Cygnus; also called الدَّجَاجَةُ.] ― -b3- هُوَ سَاكِنُ الطَّائِرِ means (tropical:) He is grave, staid, sedate, (K,) or motionless; so that if a bird alighted upon him, it would be still; for if a bird alight upon a man, and he move in the least, the bird flies away. (TA.) Of the same kind also is the saying, رُزِقَ فُلَانٌ سُكُونَ الطَّائِرِ وَخَفْضَ الجِنَاحِ (tropical:) [ Such a one was endowed, or has been endowed, with gravity and gentleness ]. (TA.) And طُيُورُهُمْ سَوَاكِنُ (tropical:) They are remaining fixed, settled, or at rest: and شَالَتْ نَعَامَتُهُمْ signifies the contrary. (A, TA.) And ↓ كَأَنَّ عَلَى رُؤُسِهِمُ الطَّيْرَ (tropical:) [ As though birds were on their heads ] is said of a people, meaning them to be motionless by reason of reverence: (S, K:) it was said of the Companions of Mohammad, describing them as quiet and grave [in his presence], without levity: and the origin of the saying is this: that birds alight only upon a thing that is still and inanimate: (TA:) or that the crow alights upon the head of the camel, and picks from it the ticks, (S, K,) and the young ones thereof, (S,) and the camel does not move (S, K) his head, (S,) lest the crow should take fright and fly away. (S, K.) In like manner, وَقَعَ طَائِرُهُ means (tropical:) He became grave, or sedate. (Meyd.) And طَائِرُهُ ↓ طَارَ (tropical:) He became light, or inconstant: (Meyd:) and he became angry; (O, K, TA;) like ثَارَ ثَائِرُهُ and فَارَ فَائِرُهُ: (TA:) or he hastened, and was light, or active, or agile. (Har p. 561.) ― -b4- And it is said in a trad., الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعَبَّرْ (O, TA) (assumed tropical:) A dream is unsettled as to its result, or final sequel, while it is not interpreted. (TA.) [The Arabs hold that the result of a dream is affected by its interpretation: wherefore it is added in this tradition, and said in others also, that the dreamer should not relate his dream, unless to a friend or to a person of understanding.] ― -b5- ↓ عَيَّثَتْ طَيْرُهُ see expl. in art. عيث. ― -b6- طَائِرٌ also signifies A thing from which one augurs either good or evil; an omen, a bodement, of good or of evil: (K:) and ↓ طِيَرَةٌ (S, K) and ↓ طِيرَةٌ (K) and ↓ طِوَرَةٌ (IDrd, Sgh, K, TA [in the CK, in this art., erroneously, طُورَةٌ, but in art. طور it is طِوَرَة,]) a thing from which one augurs evil; an evil omen or bodement; (S, K, &c.;) contr. of فَأْلٌ: (TA:) and طَائِرٌ signifies fortune, (A'Obeyd, K, TA,) whether good or evil: (TA:) and especially evil fortune; ill luck; as also ↓ طَيْرٌ and ↓ طِيَرَةٌ: for the Arabs used to augur evil from the croaking of the crow, and from birds going towards the left: [see 5:] (TA:) and ↓ طِيَرَةٌ is an inf. n. [or rather a quasi-inf. n.] of تَطَيَّرَ, [q. v.,] (IAth,) and signifies auguration of evil. (Msb.) The Arabs used to say, to a man or other thing from which they augured evil, (TA,) طَائِرُ ا@للّٰهِ لَا طَائِرُكَ, (ISk, S, IAmb,) and طائرَ اللّٰه لا طائرَك, meaning What God doth and decreeth, not what thou dost and causest to be feared: (IAmb:) accord. to ISk, one should not say ا@للّٰهِ ↓ طَيْرُ: (S:) but the Arabs are related to have said, also, لَا طَيْرَ اـِلَّا طَيْرُ ا@للّٰهِ [ There is no evil fortune but that which is of God ]; like as one says, لَا أَمْرَ اـِلَّا أَمْرُ ا@للّٰهِ. (As, S.) They also used to say, جَرَى لَهُ الطَّائِرُ بِأَمْرِ كَذَا [ Fortune brought to him such an event ]: and hence fortune, whether good or evil, is called طائر. (TA.) And it is said in the Kur [vii. 128], اـِنَّمَا طَائِرُهُمْ عِنْدَ ا@للّٰهِ, meaning Their evil fortune, which will overtake them, is only that which is threatened to befall them in the latter state, [ with God, ] and not that which befalls them in the present state of existence: (TA:) or the cause of their good and evil is only with God; i. e., it is his decree and will: or the cause of their evil fortune is only with God; i. e., it is their works, which are registered with Him. (Bd.) It is said in a trad., that Mohammad liked what is termed فَأْل, and disliked what is termed ↓ طِيَرَة: (S:) and in another, that he denied there being any such thing as the latter. (TA.) -A2- Also The means of subsistence; syn. رِزْقٌ. (K:) or misery: or happiness: every one of these three significations has been assigned to it in the Kur xvii. 14: in which, accord. to AM, it is meant that God has decreed to every man happiness or misery, according as He foresaw that he would be obedient or disobedient. (TA.) [See also what immediately follows.] -A3- Also The actions of a man which are [ as it were ] attached as a necklace to his neck. (S, Msb, K.) And this is [also said by some to be] its signification in the Kur xvii. 14. [...]

أَطْيَرُ مِنْ عُقَابٍ ذ [ More swift of flight than an eagle ] is a prov. said of an عقاب because it may be in the morning in El-' Irák and in the evening in El- Yemen. (Meyd.)

مَطَارٌ ذ [ A place to or from which a bird or other thing flies: in the phrase طَارَ قَلْبِى مَطَارَهُ, (see 1,) it lit. signifies a place to which one would fly: ] a place of flying. (TA.) ― -b2- أَرْضٌ مَطَارَةٌ [and ↓ مُطِيرَةٌ (see 4)] A land abounding with birds. (S, K.) -A2- حَفْرٌ مَطَارٌ, (O,) and بِئْرٌ مَطَارَةٌ, (O, K,) [ A pit, or cavity, and a well, ] wide in the mouth. (O, K.)

مُطَارٌ ذ Made to fly away: En-Nábighah says, وَلِرَهْطِ حَرَّابٍ وَقَدٍّ سُورَةٌ فِى المَجْدِ لَيْسَ غُرَابُهُ بِمُطَارِ [ And to the family of Harráb and Kadd belongs an eminence in glory of which they fear not any diminution: lit., of which the crow is not made to fly away; the greatness of their glory being likened to abundant seed-produce, as has been shown above: see 2]: (S:) A 'Obeyd says that Harráb and Kadd were two men of the BenooAsad. (TA in art. قد.) ― -b2- See also طَيَّارٌ.

مُطِيرَةٌ ذ : see مَطَارٌ.

مُطَيَّرٌ ذ A sort of [ garment of the kind called ] بُرْد (O, K) having upon it the forms of birds. (O.) -A2- And Aloes-wood: (K:) or a certain preparation thereof: (AHn, TA:) or such as is مُطَرًّى [i. e. mixed with some other odoriferous substance ]; formed by transposition from the latter word; (O, K;) but this pleased not ISd: (TA:) or aloes-wood split and broken in pieces. (O, K. *)

مُسْتَطَارٌ ذ [ Made to fly. ― -b2- And hence,] (assumed tropical:) A horse that hastens, or is quick, in running: (K:) that runs quickly. (TS, L.) It is contracted by the poet 'Adee into مُسْطَار, or مُصْطَار. (TA.) And مُسْطَارٌ for مُسْتَطَارٌ is applied as an epithet to wine. (TA. [No ex. is there given to indicate the meaning.])

مُسْتَطِيرٌ ذ (tropical:) Spreading; applied to dust; as also ↓ طَيَّارٌ; (TA;) and to hoariness; and to evil: (L:) rising and spreading; (K;) whereof the light spreads in the horizon; applied to the true dawn, which renders it unlawful to the faster to eat or drink or indulge in other carnal pleasure, and on the appearance of which the prayer of daybreak may be performed, and which is termed الخِيْطُ الأَبْيَضُ: that to which the epithet مُسْتَطِيل is applied is [the false dawn,] that which is likened to the tail of the wolf (ذَنَبُ السِّرْحَانِ), and is termed الخِيْطُ الأَسْوَدُ; and this does not render anything unlawful to the faster. (TA.) ― -b2- Also A dog excited by lust; (Lth, O, K;) and so a camel; (K;) or the epithet applied in this sense to the latter is هَائِجٌ. (Lth, O, TA.)

1 طَاشَ ذ , aor. يَطِيشُ, (O, Msb, K,) inf. n. طَيْشٌ (S, A, O, Msb, K) and طَيَشَانٌ, (TA, [there only said to be syn. with طَيْشٌ, but it is well known, and often occurring, as an inf. n. of طاش in the first of the senses here explained,]) He was, or became, light, inconstant, unsteady, irresolute, or fickle, syn. of the inf. n. خِفَّةٌ, (S, A, Msb, K,) or contr. of حِلْمٌ, (IDrd, O,) and i. q. نَزَقٌ, (S, K,) after gravity, or sedateness: (TA:) or light of intellect; lightwitted: (TA:) and he became bereft of his reason, or intellect, (Sh, A, O, K,) so as to be ignorant of that which he would endeavour to do. (Sh, O.) [And, said of a beast, He was, or became, restless, or unsteady. ] ― -b2- طَاشَتْ يَدُهُ فِى الصَّحْفَةِ His hand was light, or active, in the bowl, and took from every side. (TA.) ― -b3- طَاشَتْ رِجْلَاهُ His legs were in a state of commotion. (TA.) ― -b4- طَاشَ السَّهْمُ, (S, Msb,) inf. n. طَيْشٌ, (A, Msb, K,) The arrow passed beyond the butt: (A, K:) or declined, or turned aside, عَنِ الهَدَفِ from the butt; (S, Msb;) and did not hit it. (Msb.) ― -b5- طَاشَتْ عَنِ الأُمِّ رِجْلُهُ His leg turned aside [ from the root thereof]: a phrase used by Aboo-Sahm El-Hudhalee, whose leg had been cut off. (TA.)

4 اطاشهُ ذ [ He, or it, rendered him light, inconstant, unsteady, &c.]. (TA in art. سفه.) ― -b2- اطاش السَّهْمَ He made the arrow to decline, or turn aside, عَنِ الهَدَفِ from the butt. (S, K.)

[ طَيْشَةٌ ذ A fit of طَيْش, i. e. lightness, or levity, inconstancy, unsteadiness, irresoluteness, or fickleness; &c. See 1.]

طَيَّاشٌ ذ : see طَائِشٌ, in three places.

طَائِشٌ ذ (A, O, K) and ↓ طَيَّاشٌ, (S, A, O, K,) [but the latter has an intensive signification,] applied to a man, (S, O,) Light, inconstant, unsteady, irresolute, or fickle, (S, A, O, K,) after gravity, or sedateness: (TA:) or light of intellect; lightwitted: [&c.: see 1:] (TA:) and [so] طَائِشُ اللُّبِّ: (A:) and for the pl. you say قَوْمٌ طَاشَةٌ, (A, TA,) and ↓ طَيَّاشَةٌ: (TA:) and ↓ طَيَّاشٌ signifies one who does not pursue one course, (A, O, K,) in consequence of the lightness of his intellect. (TA.) ― -b2- [Also, applied to a beast, Restless, or unsteady. ] ― -b3- Also, both epithets, but the latter has an intensive signification, An arrow that declines, or turns aside, عَنِ الهَدَفِ from the butt; and does not hit it. (Msb.)

الأَطْيَشُ ذ A certain bird: (Aboo-Málik, K:) app. because of its lightness, or activity, and frequent state of commotion. (TA.)

1 طَاعَ ذ , aor. يَطِيعُ, inf. n. طَيْعٌ: see 1 in art. طوع.

1 طَافَ الخَيَالُ ذ , aor. يَطِيفُ, inf. n. طَيْفٌ (S, O, Msb, K) and مَطَافٌ; (S, O, K;) thus says As: (TA:) and طَافَ, aor. يَطُوفُ, inf. n. طَوْفٌ; (O, K;) thus says El-Mufaddal: (O, TA:) The خيال [i. e. apparition, or phantom, ] came (S, O, Msb, K) in sleep. (S, O, K.) And طاف بِهِ الخَيَالُ The خيال came to him, or visited him, (أَلَمَّ بِهِ,) in sleep. (TA in art. طوف,)

2 طيّف ذ , inf. n. تَطْيِيفٌ, He went round or round about, or circuited, much, or often; as also طوّف: (K:) but, (TA,) IDrd says, ↓ اطاف and طيّف and ↓ تطيّف are the same in meaning: (O, TA:) therefore what is said in the K requires consideration: ↓ تطيّف signifies as above. (TA.)

4 اطاف ذ : see the next preceding paragraph: and see also art. طوف.

5 تَطَيَّفَ see 2, in two places.

طَيْفٌ ذ An apparition, a phantom, a spectre, or an imaginary form, (خَيَالٌ,) coming in sleep; (IDrd, O, K;) one says طَيْفُ خَيَالٍ and ↓ طَائِفُ خَيَالٍ [meaning thus]: (IDrd, O:) or anything that obscures the sight, [ arising ] from a vain suggestion of the Devil: (Lth, TA:) or a jinnee, and a human being, and a خَيَال, that comes to, or visits, a man [generally in sleep ]; as also ↓ طَائِفٌ; so says IF in art. طوف: (Msb:) both of these words signify alike; i. e. a thing like the خَيَال; and a thing that comes to one, or visits one: (Fr, TA:) and ↓ طِيفٌ, with kesr, signifies a خَيَال itself: (Kr, TA:) or [طَيْفٌ is properly, or originally, an inf. n.; and] طَيْفُ الخَيَالِ signifies the coming of the خيال in sleep: (S, O, K: *) accord. to El-Mufaddal, (O,) one says طَيْفٌ as meaning طَائِفُ خَيَالٍ because it is originally [طَيْوِفٌ, and then] طَيِّفٌ; like مَيِّتٌ and مَيْتٌ from مَاتَ, aor. يَمُوتُ. (O, K.) طَيْفُ الشَّيْطَانِ and ↓ طَائِفُهُ signify The Devil's visitation, by touch, or madness or insanity, (بِا@لْمَسِّ,) or by vain prompting or suggestion: (Msb:) or طَيْفٌ مِنَ الشَّيْطَانِ signifies A touch, or slight degree, or somewhat [ of a taint or an infection ], of insanity or possession, from the Devil; syn. لَمَمٌ; occurring in the Kur vii. 200, accord. to one reading; another reading being مِنَ الشَّيْطَانِ ↓ طَائِفٌ, which signifies the same. (S, O. [See also طَوْفٌ.]) One says also طَيْفُ جُنُونٍ [ A touch, or slight degree, of insanity, or diabolical possession ]. (S, O.) And طَيْفٌ [alone] signifies Insanity, or diabolical possession: (O, K:) so says A 'Obeyd, on the authority of ElAhmar: (TA:) and this is said by Az to be the meaning of the word in the language of the Arabs. (O, TA.) ― -b2- And (assumed tropical:) Anger: (I'Ab, Mujáhid, O, K:) because the intellect of the angry departs [for a time] so that he assumes the the likeness of the insane, or possessed: (O, TA:) said by I'Ab to mean thus in the Kur vii. 200. (TA.)

طِيفٌ ذ : see the next preceding paragraph.

طِيَافٌ ذ The blackness of night: or this is [طِنَافٌ,] with ن. (TA.)

طَائِفٌ ذ : see طَيْفٌ, in four places: and see art. طوف.

طِيلٌ ذ : طِيلٌ: طِيلَةٌ: طِيَلَةٌ: طِيَلٌّ: طِيَالٌ: and طَيِّلَةٌ: see in art. طول.

1 طَانَهُ ذ , aor. يَطِينُ, (S, * Msb,) inf. n. طَيْنٌ; (Msb;) or ↓ طيّنهُ, (S, MA, K,) but some disapprove this, (S,) or this denotes intensiveness and muchness; (Msb;) He plastered it, or coated it, with طِين [i. e. clay, or mud ], (S, * MA, Msb, K, *) namely, a roof, or flat housetop, (S, Msb, K,) and a house, or chamber, (Msb,) or a wall. (MA.) ― -b2- And the former, (S, K,) and ↓ the latter also, (TA,) He sealed it with طِين [i. e. clay ], namely, a writing; (S, K, TA;) and so ↓ أَطَانَهُ. (TA in art. عنى.) ― -b3- And [hence,] طَانَهُ ا@للّٰهُ عَلَى الخَيْرِ (assumed tropical:) God created him with an adaptation, or a disposition, to that which is good; adapted him, or disposed him, by creation, or nature, thereto; (S, Msb;) as also طَامَهُ: so says ISk, and he cites as an ex., أَلَا تِلْكَ نَفْسٌ طِينَ فِيهَا حَيَاؤُهَا (S) meaning [ Verily that is a soul ] of which the sense of shame is the natural quality. (TA.) ― -b4- And طان, said of a man, signifies also حَسَّنَ عَمَلَهُ [i. e. He made his work, or deed, good; he performed, or executed, his deed, or work, well ]; as also طَامَ: thus expl. by IAar: in the K, the former is erroneously expl. as meaning حَسَّنَ عَمَلَ الطِّينِ. (TA.)

2 طَيَّنَ see the foregoing paragraph, in two places.

4 أَطْيَنَ see the first paragraph.

5 تطيّن ذ He (a man, TA) became defiled, or besmeared, with طِين [i. e. clay, earth, or mud ]. (K, TA.)

يَوْمٌ طَانٌ ذ , (S,) and مَكَانٌ طَانٌ, (S, K,) and أَرْضٌ طَانَةٌ, (S,) A day, and a place, and a land, ] in which is much طِين [meaning mud ]. (S, K.) -A2- See also what next follows.

طِينٌ ذ a word of well-known meaning, (S, Msb, K, TA,) of which ↓ طَانٌ is a dial. var.; (TA;) Clay, earth, mould, soil, or mud: (MA, KL, &c.:) it differs in different layers, or strata, of the earth; the best is the pure, unmixed with sand, remaining after the subsiding of the waters; and the best of this is that of Egypt, which has a peculiar property of preventing plague, or pestilence, and the corruption of water into which it is thrown: it is of several sorts; among which are الطِّينُ المَخْتُومُ [ Terra sigillata, or Lemnian earth ], and الطِّينُ الأَرْمَنِىُّ [ Armenian bole ], &c.: (TA:) ↓ طِينَةٌ has a more particular signification, (S, Msb,) meaning a piece, or portion, thereof, (K, TA,) [as a piece of clay ] with which a [ writing of the kind termed ] صَكّ and the like are sealed. (TA.) [Hence,] شَهْوَةُ الطِّينِ [ The longing for clay; a sort of malacia ]. (TA voce حُمَّاضٌ.) And اِبْنُ الطِّينِ Adam. (T in art. بنى.)

طِينَةٌ ذ : see the next preceding paragraph. ― -b2- Also [(assumed tropical:) A material substance considered as that of which a thing having form consists. ― -b3- And hence,] (tropical:) The natural, or native, constitution or disposition. (S, Msb, K.) One says, هُوَ مِنَ الطِّينَةِ الأُولَى (tropical:) [app. meaning He is of the primitive kind of natural constitution or disposition ]. (S, TA.) And اـِنَّهُ لَيَابِسُ الطِّينَةِ (tropical:) [ Verily he is tough in respect of natural constitution or disposition; ] meaning he is not easy [ in disposition ]. (TA.)

[ طِينِىٌّ ذ Of, or relating to, الطِّين i. e. clay &c.; clayey, earthy, &c. ― -b2- And (assumed tropical:) Of, or relating to الطِّينَة i. e. the natural, or native, constitution or disposition; natural, or native. ]

طِيَانَةٌ ذ The art of working in, or with, طِين [or clay &c.; and particularly the art of plastering with clay, or mud ]. (K.)

طَيَّانٌ ذ A worker in, or with, طِين [or clay &c.; and particularly a plasterer with clay or mud ]. (TA.) [طَيَّانُ, imperfectly decl., belongs to art. طوى.]

مَطِينٌ ذ A roof, or flat house-top, [&c.,] plastered, or coated, with طِين [i. e. clay, or mud ]. (S, K.)

R. Q. 1 يَأْيَأَهُ ذ , inf. n. يَأْيَأَهٌ and يَأْيَاآءٌ, [respecting the form of which latter see ظَأْظَأَ,] He made a show of kindness, benignity, or favour to him. (K.) ― -b2- اـِنَّمَا هُوَ يَأْيَاآءٌ [ It is only making a show of kindness, &c.: or, perhaps, He is only one who makes a show of kindness, &c, ]. (L.) -A2- يَأْيَأَ بِالقَوْمِ He called the people: (K: so too in the L, and this is the correct meaning: TA:) or he said to the people يَأَّيَأَّ, in order that they should assemble, or collect together. (K) ― -b2- يَأْيَأَ بِالاـِبِلِ He called to the camels by the cry أَىْ, (whence the verb is formed by transposition, TA,) to quiet them. (K.)

يَأْيَاآءٌ ذ The cry, or crying, of the bird called يُؤْيُؤ. (K.) ― -b2- [See also the verb.] ― -b3- See art. أَيَا.

يُؤْيُؤٌ ذ A certain bird (S, K) of prey, (S,) resembling the [ kind of hawk called ] بَاشَق: (S, K:) it is of the birds called صُقُور, [pl. of صَقْرٌ,] as are also the بَازِى and the شَاهِين and the زُرَّق and the بَاشَق: (AHát in TA, in art. بشق:) accord. to Dmr, it is a small bird, short-tailed, the temperament of which is, in comparison with that of the باشق, cold and moist; for it is more patient, or enduring, and heavier in motion: the people of Egypt and Syria, he adds, call it جَلَمٌ, on account of the lightness and swiftness of its wings: (TA:) pl. يَأآئِىُ, and, in a verse, يَأآئِىْ. (S.) ― -b2- Also, accord. to AA, The head, or uppermost part, of a vessel in which كُحْل ( collyrium ) is kept: mentioned before as called بُؤْبُؤٌ, which is perhaps a mistake for يؤيؤ. (TA.)

1 يَئِسَ ذ , (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 يَاآءَسُ; (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 يَاآسٌ, (as in a copy of the M,) and يَاآسَةٌ; (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 رَجَاآءٌ: (M, A, K:) or he cut off hope of the thing: (A, K: *) or his hope of the thing became cut off: (Mgh:) and ↓ اـِسْتَيْئَسَ 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 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 مَاآءٌ دَافِقٌ in the sense of مَدْفُوقٌ. (TA.) ― -b2- [Hence,] يَئِسَتْ المَرْأَهُ The woman was, or became, barren. (Msb.) ― -b3- يَئِسَ, (S, M, A, Msb, K,) aor. يَيْئَسُ and يَيْئِسُ, (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 يَيْئَسِ ا@لَّذِينَ اآمَنُوا [ 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 اآمَنُوا; 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, (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.)

4 أَيْأَسَهُ ذ , (S, M, A, Mgh, K,) inf. n. اـِيَاسٌ, (L, Mgh, Msb,) of the same measure as كِتَابٌ, (Msb,) originally اـِيْاآسٌ, (L, Msb,) like اـِيْعَاسٌ, (L,) and اـِيْمَانٌ, (Msb,) He made him to despair: (S, M, A, K:) or to cut off hope: (A:) or to cease to have hope: (Mgh:) مَنْ كَذَا of such a thing: (S:) as also ↓ اآيَسَهُ [from أَيِسَ]. (Mgh, K.) ― -b2- [Hence,] أَيْأُسَهَا ا@للّٰهُ God made her to be, or become, barren. (Msb.)

8 اـِيْتَأََ see 1.

10 اـِسْتَيْأََ see 1.

يَأَسٌ ذ Phthisis, or consumption; syn. سِلٌّ; (M, K;) because he who is affected by it is despaired of; (M;) or [because] the first who was affected by it was اليَأَسُ, (K, TA,) or اـِلْيَاس, (TA,) the son of Mudar the son of Nizár: (K, TA:) or, as Suh says, in the R, this disease was called دَاآءُ يَاس, or دَاآءُ اـِلْيَاسَ, because الياس the son of Mudar died of it. (TA.)

يَؤُسٌ ذ : see يَائِسٌ.

يَؤُوسٌ ذ : see يَائِسٌ.

يَئِيسٌ ذ : see يَائِسٌ.

يَائِسٌ ذ (M, Mgh, Msb) and ↓ يَئِيس (M) and ↓ يَؤُوسٌ (S, M, A, K) and ↓ يَؤُسٌ (M, K) Despairing: (S, M, A, Mgh, K:) but the third has an intensive signification, (Bd, xli. 49,) [and so the last.]

يَائِسَةٌ ذ , A barren woman. (Msb.)

مَيْؤُوسٌ مِنْهُ ذ Despaired of. (M, Mgh, Msb. *)