88729. رووب1 88730. رَوُوف1 88731. رَوُوفة1 88732. روول1 88733. رَوى1 88734. روى988735. رَوَى2 88736. رَوَى 1 88737. رُوِيَ3 88738. رَوْي1 88739. روي11 88740. رَوِيَ2 88741. رُويَانُ1 88742. رُوَيْبج1 88743. رُويبُنْسَة1 88744. رويبي1 88745. رُوَيْبِيّ1 88746. رَوِيّة1 88747. رُوَيّةُ1 88748. رُوَيْثد1 88749. رُوَيِّجيّ1 88750. رُوَيْجيّ1 88751. رُوَيْحِلَة1 88752. رُوَيْحم1 88753. رُوَيِّخ1 88754. رُوَيْد1 88755. رويد1 88756. رُوَيْدَان1 88757. رُوَيْدَة1 88758. رُوَيدَشت1 88759. رُوَيِّزا1 88760. رُوَيزم1 88761. رُوَيس1 88762. رويسه1 88763. رُوَيْسه1 88764. رُوَيْسِي1 88765. رُوَيْش1 88766. رُوَيْشان1 88767. رُوَيْشة1 88768. رُوَيْشِد1 88769. رَوِيشيّ1 88770. رُوَيْشيّ1 88771. رُوَيِّصيّ1 88772. رُوَيْضَة1 88773. رُوَيْضِيّ1 88774. رُوَيْعَة1 88775. رُوَيْعس1 88776. رُوَيِّفة1 88777. رَوِيفِيّ1 88778. رُوَيْفي1 88779. رُوَيْق1 88780. رُوَيْقص1 88781. رُوَيْقي1 88782. رُوَيِّلا1 88783. رُوَيْلَان1 88784. رُوَيِّلة1 88785. رويله1 88786. رُوَيْم1 88787. رُوَيْميّ1 88788. روين1 88789. رُوِين1 88790. رُويندز1 88791. روينع1 88792. رويه1 88793. رُوَيْهق1 88794. رويي1 88795. رويين1 88796. رى1 88797. رَيَ1 88798. رِيّ1 88799. رَيُّ الأَرْضِ1 88800. ريأ4 88801. رَيَّأَهُ1 88802. رَيّا1 88803. رَيَّا1 88804. ريا5 88805. رَيَا1 88806. رِيَاء1 88807. رياء2 88808. رِيَاحٌ1 88809. رِيَاح1 88810. رِيَاحِيّ1 88811. رَيّاحِي1 88812. رِيادا1 88813. رِياز1 88814. رَيَّاس1 88815. رياسة1 88816. رِياست1 88817. رِياش ثمينة1 88818. رَيَّاصي1 88819. رِيَاض1 88820. رياض القَطا1 88821. رياضة1 88822. رِيَاضَتْ1 88823. رِياضنة1 88824. رِيَاضِيّ1 88825. رياضيّاتيّ1 88826. رِيَاطِيّ1 88827. رِيَاعٌ1 88828. رِيَاع1 Prev. 100
«
Previous

روى

»
Next
روى:
[في الانكليزية] Face
[ في الفرنسية] Visage
ومعناه وجه. وعندهم هو التجليات من المعاني النورية والصورية والمنتهية إلى الذوق وهو البقاء بالله سبحانه. وفي كشف اللغات الوجه في اصطلاح الصوفية عبارة عن أنوار الإيمان وفتح أبواب العرفان ورفع الحجب عن جمال الحقيقة.

وقال الشيخ جمالي: إن الوجه عبارة عن الوجه الحقيقي. 
(روى)
على الْبَعِير ريا استقى وَالْقَوْم وَعَلَيْهِم وَلَهُم استقى لَهُم المَاء وَالْبَعِير شدّ عَلَيْهِ بِالرَّوَاءِ وَيُقَال روى على الرجل بِالرَّوَاءِ شده عَلَيْهِ لِئَلَّا يسْقط من ظهر الْبَعِير عِنْد غَلَبَة النّوم والْحَدِيث أَو الشّعْر رِوَايَة حمله وَنَقله فَهُوَ راو (ج) رُوَاة وَالْبَعِير المَاء رِوَايَة حمله وَنَقله وَيُقَال روى عَلَيْهِ الْكَذِب كذب عَلَيْهِ وَالْحَبل ريا أنعم فتله وَالزَّرْع سقَاهُ
روى
تقول: ماء رَوَاءٌ، ورِوًى، أي: كثير مُرْوٍ، فَرِوًى على بناء عدى: ومَكاناً سُوىً [طه/ 58] ، قال الشاعر: من شكّ في فلج فهذا فلج ماء رواء وطريق نهج
وقوله: هُمْ أَحْسَنُ أَثاثاً وَرِءْياً
[مريم/ 74] ، فمن لم يهمز جعله من رَوِيَ، كأنه رَيَّانُ من الحسن ، ومن همز فللّذي يرمق من الحسن به . وقيل: هو منه على ترك الهمز، والرِّيُّ: اسم لما يظهر منه، والرِّوَاءُ منه، وقيل: هو مقلوب من رأيت. قال أبو عليّ الفسويّ:
المروءة هو من قولهم حسن في مرآة العين. كذا قال، وهذا»
غلط، لأنّ الميم في مرآة زائدة، ومروءة فعولة. وتقول: أنت بمرأى ومسمع، أي:
قريب، وقيل: أنت منّي مرأى ومسمع، بطرح الباء، ومرأى: مفعل من رأيت .
(روى) - في حَدِيثِ قَيْلَة، ضى الله عنها: "إذَا رَأَيتُ رجُلًا ذَا رُواءٍ طَمَح بَصَرى إليه".
الرُّواء، بضم الراء: ما رَأت العُيُون من حالةٍ حَسَنَة، وكذلك إذا رَأَت ذا سِحْنَة حَسَنة وزِىٍّ حَسَن في اللَّباس والمَتاعِ، وقد يكون الرُّواءُ من الرِّىِّ والارتواء، ويكون من المَرْآى والمَنْظَر.
- في حديثِ عَائِشَة تَصِف أَباهَا، رضي الله عنهما: "واجْتَهر دُفُنَ الرَّواء"
الرَّواء بالفَتْح: المَاءُ الكَثِير - مَمدُودًا - فإذا كَسرتَه قَصرتَه.
قال أبو زَيْد: ماء رَوَاءٌ، ومِياهٌ رَواء.
- في حَدِيِثِ بَدْر: "فإذا هو بِروَايَا قُريش".
الرَّوايَا: الإبل التي يُستَقى عليها، واحِدتها رَاوِيَة، وأصلها: المَزادَة، فَقِيل للبَعِير: رَاوِية لحَمْلِه المَزادَة. قاله الخَطَّابي.
وقال الجَبَّان: الرَّاوِيَة، الجَمَل يَسْتَقِى المَاءَ، أو يُحمَل عليه، وسُمِّيت المَزادَة رَاوِيَةً بحَامِلها.
ر و ى: (الْأُرْوِيَّةُ) بِالضَّمِّ وَالْكَسْرِ الْأُنْثَى مِنَ الْوُعُولِ وَثَلَاثُ (أَرَاوِيَّ) عَلَى أَفَاعِيلَ فَإِذَا كَثُرَتْ فَهِيَ (الْأَرْوَى) عَلَى أَفْعَلَ بِغَيْرِ قِيَاسٍ. وَأَرْوَى أَيْضًا اسْمُ امْرَأَةٍ. وَ (الرَّيَّانُ) ضِدُّ الْعَطْشَانِ وَالْمَرْأَةُ (رَيَّا) . وَ (رَيَّانُ) اسْمُ جَبَلٍ بِبِلَادِ بَنِي عَامِرٍ. وَ (الرَّوِيَّةُ) التَّفَكُّرُ فِي الْأَمْرِ جَرَتْ فِي كَلَامِهِمْ غَيْرَ مَهْمُوزَةٍ. وَ (رَوِيَ) مِنَ الْمَاءِ بِالْكَسْرِ (رِوًى) بِوَزْنِ رِضًا وَ (رِيًّا) بِكَسْرِ الرَّاءِ وَفَتْحِهَا وَ (ارْتَوَى) وَ (تَرَوَّى) كُلُّهُ بِمَعْنًى. وَ (رَوَى) الْحَدِيثَ وَالشِّعْرَ يَرْوِي بِالْكَسْرِ (رِوَايَةً) فَهُوَ (رَاوٍ) فِي الشِّعْرِ وَالْمَاءِ وَالْحَدِيثِ مِنْ قَوْمٍ (رُوَاةٍ) . وَ (رَوَّاهُ) الشِّعْرَ (تَرْوِيَةً) وَ (أَرَوَاهُ) أَيْضًا حَمَلَهُ عَلَى (رِوَايَتِهِ) . وَسُمِّيَ يَوْمُ (التَّرْوِيَةِ) لِأَنَّهُمْ كَانُوا يَرْتَوُونَ فِيهِ مِنَ الْمَاءِ لِمَا بَعْدُ. وَ (رَوَّى) فِي الْأَمْرِ (تَرْوِيَةً) نَظَرَ فِيهِ وَفَكَّرَ يُهْمَزُ وَلَا يُهْمَزُ. وَتَقُولُ: أَنْشِدِ الْقَصِيدَةَ يَا هَذَا وَلَا تَقُلْ: ارْوِهَا. إِلَّا أَنْ تَأْمُرَهُ بِرِوَايَتِهَا أَيْ بِاسْتِظْهَارِهَا. وَ (الرَّايَةُ) الْعَلَمُ. وَ (الرَّاوِيَةُ) الْبَعِيرُ أَوِ الْبَغْلُ أَوِ الْحِمَارُ الَّذِي يُسْتَقَى عَلَيْهِ. وَالْعَامَّةُ تُسَمِّي الْمَزَادَةَ رَاوِيَةً، وَهُوَ جَائِزٌ اسْتِعَارَةً، وَالْأَصْلُ مَا ذَكَرْنَاهُ. وَرَجُلٌ لَهُ (رُوَاءٌ) بِالضَّمِّ أَيْ مَنْظَرٌ. قُلْتُ: قَدْ ذَكَرَ الرُّوَاءَ فِي رَأَى أَيْضًا وَهُوَ مِنْ أَحَدِ الْفَصْلَيْنِ ظَاهِرٌ لَا مِنْهُمَا. وَرَجُلٌ (رَاوِيَةٌ) لِلشِّعْرِ وَالْهَاءُ لِلْمُبَالَغَةِ. وَقَوْمٌ (رِوَاءٌ) مِنَ الْمَاءِ بِالْكَسْرِ وَالْمَدِّ. وَ (الرَّوِيُّ) حَرْفُ الْقَافِيَةِ يُقَالُ: قَصِيدَتَانِ عَلَى رَوِيٍّ وَاحِدٍ. وَالرَّوِيُّ أَيْضًا سَحَابَةٌ عَظِيمَةُ الْقَطْرِ شَدِيدَةُ الْوَقْعِ مِثْلُ السَّقِيِّ. وَيُقَالُ: شَرِبَ شُرْبًا رَوِيًّا. 
[روى] نه: فيه سمي السحاب روايا البلاد، الروايا من الإبل الحوامل للماء، جمع راوية فشبهها بها، وبه سميت المزادة راوية، وقيل بالعكس. ومنه ح بدر: فإذا هو بروايا قريش، أي إبلهم للماء. وفيه: شر "الروايا روايا" الكذب، هي جع روية وهو ما يروى الإنسان في نفسه من القول والفعل أي يزور ويفكر، وأصلها الهمزة، يقال: روأت في الأمر، وقيل: جمع راوية للرجل الكثير الروية والهاء المبالغة، وقيل: جمع رواية أي الذين يروون الكذب. وفي صفة الصديق: واجتهد دفن "الرواء" هو بالفتح والمد الماء الكثير، وقيل العذب الذي فيه للواردين ري فإذا كسرت الراء قصرته تقول ماء روا. وفي ح قيلة: إذا رأيت رجلًا ذا "رواء" طمح بصري غليه، هو بالضم والمد المنظر الحسن من الري وقد يكون من المرأي والمنظر فيكون من المهموز. وفيه: كان يأخذ مع كل فريضة عقالًا و"رواء" هو بالكسر والمد حبل يقرن به البعيران، وقيل: حبل يروى به على البعير أي يشد به المتاع عليه. ومنه ح: ومعي إداوة عليها خرقة قد "رواثها" روىباب الراء مع الهاء
روى: روى: فهم، أدرك (همبرت ص223).
رَوَّى (بالتشديد): أروى، جعله يَرْوى أي يشرب ويشبع. ففي طرائف دي ساسي (1: 224): فلما جرى ماء النيل فيه رَوَّى البركة.
رَوَّى بالنشا: نَشَّى (بوشر).
وروَّى: بمعنى أروى جعله يروي ويرتوي الذي ذكره لين فعل متعد بنفسه أيضاً ولا يتعدى بفي فقط (عباد 1: 109 رقم 197)، وفي معجم فوك: روّاه ورَوَّى في.
رَوَّى: أرى، جعله يرى (بوشر).
روَّى: تصحيف أَرْوَى، وهذه تصحيف أوْرى، وهذه تصحيف أَرْأى.
أرى، أرى الله بفلان: أي أرى عدوه فيه ما يشمت به (معجم مسلم).
أرى: حدَّث، روى، قصَّ (ألكالا).
أرى: جعله يرى (بوشر) وهو بدل أَوْرَى، وهذا بدل أرأى وهذا الفعل يدل على معاني أرى في كل العبارات التي نجدها في معجم بوشر.
أروى الطريق: دلّ على الطريق، أرشد، هدى الطريق، وهو مجاز. - وأرواهم الأمر بوجه حسن: دبَّر الأمر أحسن تدبير. - أوريك قيمتك وقدرك: ألزمك بتتميم واجباتك. - والله لا يروينا: الله يحفظنا من هذه البلوى! ترأَى: رأي لين وهو مصيب أن هذه الصيغة من الفعل رأى تدل على نفس المعنى الذي ذكره آخر الأمر للفعل أرى بمعنى جعله يرى (انظر فاندنبرج ص65، المقري 2: 165، فوك في مادة رأى).
ارتأى: فهم، أدرك (همبرت ص223).
رَآءُ: راتواء، ريّ من العطش (المعجم اللاتيني - العربي) وفيه: refectis شَبْعَة ورآء. وهذه الكلمة مشتقة بصورة شاذة من الفعل روى، لأنا نجد فيه أيضاً: reficis أعِدّ وأرْوي.
ري (وراي وراء أيضاً): حوت سليمان، (صومون) من سمك البحر (معجم الإدريسي).
ريّ، هي في مصر وفي نوبية: قربة كبيرة مسطحة ومربعة تتخذ من جلود الجاموس (عوادة ص32، لين عادات 2: 21، بركهارت نوبيه ص284، بالم ص157، صفة مصر 18 قسم 2 ص388).
رِيّ: مطر (محيط المحيط).
رِيَّة، رِيَّة البحر: مدوس، حيوان بحري هلامي لا فقرات له يضيء في الليل (ابن البيطار 1: 508)، والتشديد في مخطوطة أ.
رَوَى: لحن من ألحان الموسيقى (صفة مصر 14: 29).
رِواء: تجمع في الأندلس على أروية. ورُواء في إفريقية: إسطبل كبير مسقف للخيل والبغال (فوك، ألكالا وفيه قائد الروا، توريس ص317، سنت أولون ص75، رحلة تاريخية إلى مراكش ص240، روجا ص61 و، هوست ص153، دومب ص91، باربييه، شبري ديال ص75، مارتن ص41).
رِوَاية: عظة، موعظة (أخبار ص50). وهذا صواب الكلمة وفقاً لما جاء في المخطوطة (وص51، ص54).
رِوَايِيّ: حِكائي، قصصي (بوشر).
رَيَّان، والأنثى رّيَّانة (السعدية النشيد 52)، ويجمع على رَيَّانون (النشيد 92).
أرض ريانة: كثيرة الماء، وهذا هو صواب الكلمة عند ابن العوام (1: 138).
راوٍ: مسند حدبة البندقية (رولاند).
راوِيّة: جليد، صقيع، ضريب (بوشر بربرية، دومب ص54).
[روى] الإرْوِيّة : الأنثى من الوعول، وبها سميت المرأة، وهى أفعولة في الاصل، إلا أنهم قلبوا الواو الثانية ياء وأدغموها في التى بعدها وكسروا الاولى لتسلم الياء. وثلاث أراوى على أفاعيل، وقد يخفف فيقال ثلاث أراو. فإذا كثرت فهى الاروى على أفعل بغير قياس. وأروى أيضا: اسم امرأة. والرَيَّانُ: ضدُّ العطشان ; والمرأة رَيَّا، ولم يبدل من الياء واو لانها صفة، وإنما يبدلون الياء في فعلى إذا كانت اسما والياء موضع اللام، كقولك شروى هذا الثوب، وإنما هي من شريت، وتقوى وإنما هي من التقية. وإن كانت صفة تركوها على أصلها قالوا امرأة خزيا وريا، ولو كانت ريا اسما لكانت روى، لانك كنت تبدل الالف واوا موضع اللام وتترك الواو التى هي عين فعلى على الاصل. وقول أبى النجم:

واها لريا ثم واها واها * إنما أخرجه على الصفة. وريان: اسم جبل ببلاد بنى عامر. قال لبيد: فمدافع الريان عرى رسمها * خلقا كما ضمن الوحى سلامها ولنا قِبَلَكَ رَوِيَّةٌ، أي حاجة. والرَوِيَّةُ أيضاً: التفكر في الأمر، جرت في كلامهم غير مهموزة. والرَوِيَّةُ أيضاً: البقية من الدَيْنِ ونحوِهِ. والرِواءُ بالكسر والمدّ: حبلٌ يشدُّ به المتاع على البعير، والجمع الأَرْوِيَةُ. يقال: رَوَيْتُهُ على الرَجُلِ، إذا شددتَه على ظهر البعير لئلاَّ يسقطَ من غَلَبة النوم. قال الراجز: إنى على ما كان من تخددى * ودقة في عظم ساقى ويدى أروى على ذى العكن الضفندد ورويت على أهلى ولاهلي، إذا أتيتَهم بالماء. يقال: من أين ريتكم، مفتوحة الراء، أي من أين ترتوون الماء؟ ورويت من الماء بالكسر أَرْوي رياً وريا وروى أيضا، مثل رضيت رضا. وارتويت وترويت، كله بمعنى. ورَوَيْتُ الحديثَ والشِعر رِوايَةً فأنا راوٍ، في الماء والشِعْر والحديث، من قومٍ رُواةٍ. قال ابن أحمر: تَرْوي لَقىً أُلْقِيَ في صَفْصَفٍ * تصْهَرُهُ الشمسُ فما يَنْصَهِرْ قال يعقوب: ورَوَيْتُ القوم أَرْويهِمْ، إذا استقيتَ لهم الماء. ورَوَّيْتُهُ الشِعر تَرْوِيَةً، أي حملته على رِوايَتِهِ ; وأَرْوَيْتُهُ أيضاً. وسمِّيَ يومُ التَرْوِيَةِ لأنَّهم كانوا يَرْتَوونَ فيه من الماء لما بَعْدُ. ورَوَّيْتُ في الأمر، إذا نظرت فيه وفكّرت، يهمز ولا يهمز. وتقول: أَنْشِدِ القصيدةَ يا هذا، ولا تقل ارْوِها، إلاَّ أن تأمره بروايتها، أي باستظهارها. والراية: العلم. والراوية: البعير أو البغل أو الحمار الذي يستقى عليه. والعامة تسمى المزادة راوية، وذلك جائز على الاستعارة، والاصل ما ذكرناه. قال أبو النجم: تمشى من الردة مشى الحفل * مشى الروايا بالمزاد الاثقل وماء رواء بالفتح ممدود، أي عذب. قال الراجز: يا إبلى ماذأمه فتأبيه * ماء رواء ونصى حوليه وإذا كسرت الراء قصرته وكتبته بالياء وقلت ماء روى. ويقال: هو الذى فيه للواردة رى. ورجل له رواء بالضم، أي منظر. ورجل راوية للشعر، والهاء للمبالغة. وقومٌ رِواءٌ من الماء، بالكسر والمد. قال عمر بن لجأ التَيْمِيُّ: تمشي إلى رِواءِ عاطِناتِها * تَحَبُّسَ العانِسِ في رَيْطاتِها وعينٌ رَيَّةٌ، أي كثيرة الماء. قال الأعشى: فأورَدَها عيناً من السِيفِ رَيَّةً * بها بُرَأٌ مثل الفسيل المُكَمَّمِ والرَوِيّ: حرف القافية. يقال: قصيدتان على رَوِيِّ واحد. والرَوِيُّ أيضاً: سحابةٌ عظيمة القَطْر شديدة الوقع، مثل السقى. (*) ويقال: شربت شربا رويا. وارْتَوى الحبل: غلُظت قواه. وارْتَوَتْ مفاصل الرجل: اعتدلت وغلظت.

رو

ى1 رَوِىَ مِنَ المَآءِ, (T, S, M, Mgh, Msb, K,) and اللَّبَنِ, (M, K,) aor. ـْ (T, S, Msb, K,) inf. n. رِىٌّ (T, S, M, Mgh, * K) and رَىٌّ, (S, K,) or the former is a simple subst. and the latter is the inf. n., (Msb,) or the latter is an inf. n. and also a simple subst., (M, K,) and رِوًى, (S, M, K,) the last erroneously written, in [some of] the copies of the K, رَوَى, as though it were a pret. verb [like رَوِىَ]; (TA;) and ↓ ارتوى and ↓ تروّى; (S, M, Msb, K;) all signify the same; (T, S, M, * Msb, K;) [or the last probably has an intensive meaning;] He was satisfied, or he satisfied himself, with drinking of water [and of milk]; he drank thereof enough to quench, or satisfy, his thirst; contr. of عَطِشَ. (Mgh in explanation of the first.) b2: And رَوِىَ النَّبَاتُ, (M,) or الشَّجَرُ, (K,) مِنَ المَآءِ; (TA;) and ↓ تروّى; (M, K;) [The plant, or herbage, or the trees, had plentiful irrigation: or] i. q. تَنَعَّمَ [i. e., became flourishing and fresh, luxuriant, juicy, succulent, or sappy]; (M, K;) or became bright and fresh, by reason of plentiful irrigation. (TK.) b3: رَوِىَ and ↓ ارتوى and ↓ تروّى are also used metaphorically, as meaning (tropical:) He was, or became, in a good state or condition; and in the enjoyment of much ease, pleasantness, softness, or delicacy, of life. (Har p. 100.) b4: شَبِعْتُ مِنْ هٰذَا الأَمْرِ وَ رَوِيتُ is likewise metaphorical, meaning (tropical:) I have become, or I became, disgusted [or satiated to loathing] with this thing, or affair. (S * and TA in art. شبع.) b5: See also a verse cited voce إِلَى, (p.

85,) in which يَرْوَى is made trans. by means of that particle in the place of مِنْ.

A2: رَوَى عَلَى أَهْلِهِ, (T, S, M, K,) and لِأَهْلِهِ, (S, M, K,) aor. ـْ inf. n. رَيَّةٌ, or رِيَّةٌ, (accord. to different copies of the T, [the former app. indicated to be the right by what is said in the next sentence,]) or رَىٌّ, (M, [probably also correct,]) He brought water to his family: (S, M, K:) [but in the T it is implied that the meaning is like that of the phrase here following:] رَوَى القَوْمَ, (ISk, T, S, K,) aor. as above, (ISk, T, S,) inf. n. ريّة, (so in the TA,) He drew water for the people, or party. (ISk, T, S, K.) You say, مِنْ أَيْنَ رَيَّتُكُمْ, with fet-h to the ر, (S,) or رِيَّتُكُمْ, (so in the T,) meaning Whence is your providing of yourselves with water? (المَآءَ ↓ مِنْ أَيْنَ تَرْتَوُونَ: T, immediately after the latter of the foregoing phrases; and S, immediately after the former of them:) so says ISk. (T.) And رَوَى عَلَى اليَعِيرِ He drew water upon the camel. (M. [See سَانِيَةٌ.]) b2: And رَوَى

المَآءَ, aor. ـْ [inf. n., app., رِوَايَةٌ,] He (a camel) bore, carried, or conveyed, water. (Msb, TA.) b3: Hence, (Msb, TA,) رَوَى الحَدِيثَ, (T, S, M, Mgh, Msb, K,) and الشِّعْرَ, (T, S, M, Mgh,) عَنْهُ, (MA,) aor. ـْ (T,) inf. n. رِوَايَةٌ; (T, S, M, Mgh, K;) and ↓ تروّاهُ; (M, K;) both signify the same; (K;) He bore in his memory, knowing by heart, (حَمَلَ,) and transmitted [orally], related, recited, or rehearsed, the tradition, narrative, or story, (Msb, TA,) and the poetry, (TA,) [as learned, or heard, or received,] from him; (MA;) [he related, recited, or rehearsed, the tradition, &c., and the poetry, by heart from him:] you say to a man, أَنْشِدِ القَصِيدَةَ [ “ Recite thou the ode ”]; but you do not say, اِرْوِهَا unless you mean thereby Relate thou it by heart. (S, TA.) [One says also, رُوِىَ عَنْهُ, meaning It has been related as heard, or received, from him. And رُوِىَ كَذَا, and يُرْوَى كَذَا, meaning It has been related, and it is related, (otherwise, i. e.) thus; with the substitution of such a word &c.: and often meaning it has been read, and it is read, &c. And فِى رِوَايَةٍ كَذَا, meaning According to one relation, or way of relation or relating, thus: and often meaning according to one reading, thus.]

A3: رَوَى الحَبْلَ, (M, K,) [aor. ـْ inf. n. رَىٌّ, (M,) He twisted the rope: (M, K:) or he twisted the rope well, or thoroughly, or soundly. (M.) b2: رَوَى عَلَى الرَّجُلِ, (S, M, TA,) in the copies of the K, erroneously, الرَّحْلِ, (TA,) He bound the man (S, M, K, * TA) with the rope called رِوَآء (M, TA) upon the back of the camel, (S, K, *) lest he should fall (S, M, K, * TA) from the camel (M) in consequence of his being overcome by sleep. (S, M, * TA.) And رَوَيْتُ عَلَى

الرَّاوِيَةِ, aor. ـْ inf. n. رَىٌّ, I bound the رِوَآء

upon the leathern water-bag, or pair of leathern water-bags, called راوية. (T.) You say, رَوَى

عَلَيْهِ, inf. n. رَىٌّ; and ↓ اروى; He bound him, or it, with the rope [called رِوَآء, as is implied in the M]. (M, * TA.) And الرِّوَآءَ عَلَى البَعِيرِ ↓ اروى

[He bound the رواء upon the camel]; like رَوَاهُ. (TA.) And ↓ رواى He bound a load with the رِوَآء. (TA.) 2 روّى, inf. n. تَرْوِيَةٌ: see 4, in two places: b2: and 5. [Hence,] يَوْمُ التَّرْوِيَةِ [The day of providing oneself with water;] the eighth day of Dhu-l-Hijjeh; (T, Msb;) the day before that of 'Arafeh: (M:) so called because they (the pilgrims, T) used to provide themselves (يَتَزَوَّدُونَ, T, M, or ↓ يَتَرَوَّوْنَ, Msb, and so in a copy of the T, or ↓ يَرْتَوُونَ, S, K) on that day with water (T, S, M, * Msb, K) for the aftertime, (S, Msb, K,) and to rise and go, or when rising to go, to Minè, where is no water, [or, accord. to the Msb, where was little water,] therefore they provided themselves fully with water, or therefore they provided themselves with water from Mekkeh for the alighting and abiding at Minè: (T, accord. to two different copies:) or [it means the day of consideration, or thought; (from another signification of the verb, as will be seen from what follows;) and is so called] because Abraham was considering, or thinking upon, his dream (وَ يَتَفَكَّرُ فِى رُؤْيَاهُ ↓ كَانَ يَتَرَوَّى) [on that day], and on the ninth he knew [that his dream was from God], and on the tenth he desired to act [according to his dream] (اِسْتَعْمَلَ). (K. [and in a similar manner it is explained in the Ksh and by Bd in xxxvii. 101. See also 2 in art. روأ]) b3: روّى رَأْسَهُ بِالدُّهْنِ, and الثَّرِيدَ بِالدَّسَمِ, (T, TA,) He moistened [his head, app. much, or saturated it, i. e. its hair, with oil, or grease, and the broken, or crumbled, bread with grease, or gravy]. (TA.) A2: روّاهُ الشِّعْرَ, (T, S, M, Mgh, K,) and الحَدِيثَ, (M, Mgh, Msb,) inf. n. as above; (S;) and إِيَّاهُ ↓ ارواهُ; (S, K;) He made him to relate by heart the poetry, (S, M, * Mgh, * K, * TA,) and the tradition, narrative, or story; (M, Mgh, TA;) he made him to bear in his memory, knowing by heart, and to transmit, relate, recite, or rehearse, (Msb, TA,) the poetry, (TA,) and the tradition, narrative, or story; (Msb, TA;) [or he taught him to do so; i. e.] he related to him by heart (رَوَى لَهُ) the poetry, (T, TA,) and the tradition, narrative, or story, (TA,) until he retained it in his memory, for the purpose of relating it by heart [as learned, or heard, or received,] from him. (T, TA. *) and رُوِّينَا الحَدِيثَ [We had the tradition, narrative, or story, related to us by heart; and in like manner, الشِّعْرَ the poetry]. (Msb, TA.) A3: رَوَّيْتُ فِى

الأَمْرِ, (S, K, [though Freytag represents the verb as being in the K without teshdeed, and Golius explains the verb nearly in the same manner with and without teshdeed,]) inf. n. as above, (TA,) He looked into the thing, or affair, or case; inspected it; examined it; considered it; or thought upon it; (S, M, K, TA;) deliberately, or leisurely; without haste; a dial. var. of رَوَّأْتُ [q. v.]: (M, TA:) [and فِيهِ ↓ تَرَوَّيْتُ app. signifies the same:] see يَتَرَوَّى in the former half of this paragraph, in an explanation of يَوْمُ التَّرْوِيَةِ.4 ارواهُ (M, MA, Msb, K) مِنَ المَآءِ (MA) [and من اللَّبَنِ], inf. n. إِرْوَآءٌ; (KL, and Har p. 67;) and ↓ روّاهُ (MA, Msb) مِنْهُ, (MA,) inf. n. تَرْوِيَةٌ; (KL;) He satisfied him, or made him to be satisfied, with drinking of water [and of milk]; he satisfied, or quenched, his (another's) thirst, by a drink, or draught, of water [and of milk]; (M, * MA, Msb, * K, * KL; *) he did away with his thirst [thereby]. (Har ubi suprà.) One says of a she-camel abounding in milk, هِىَ تُرْوِى

الصَّبِىَّ [She satisfies the thirst of the young child]: because he sleeps in the beginning of the night, and they desire that her flow of milk may be early, before his sleeping. (M, TA.) [And in like manner, ارواهُ is said of water, and of milk, &c., meaning It satisfied his thirst.] b2: [Hence, اروى and ↓ روّى signify also He watered, or irrigated, plentifully a plant, or herbage, or a tree; or rendered it flourishing and fresh, luxuriant, succulent, or sappy, by plentiful irrigation: see 1, second sentence.]

A2: See also 2, in the middle of the paragraph.

A3: And see 1, last three sentences.5 تروّى: see 1, first three sentences. b2: Yousay also, تَرَوَّوْا and ↓ رَوَّوْا, meaning They provided themselves with water. (M.) And كَانُو يَتَرَوَّوْنَ مِنَ المَآءِ; (Msb, and so in a copy of the T; see 2, second sentence;) or من المآء ↓ يَرْتَوُونَ; (S and K; see again 2, second sentence;) [They used to provide themselves with water:] and المَآء ↓ مِنْ أَيْنَ تَرْتَوُونَ [Whence do ye provide for yourselves water?]. (T and S; see 1, in the middle of the paragraph.) b3: And تَرَوَّتِ اللُّقْمَةُ بِالسَّمْنِ [The morsel was imbued, or soaked, with clarified butter]. (En-Nadr, TA in art. ريغ.) A2: تروّى الحَدِيثَ, and الشِّعْرَ: see 1, in the latter half of the paragraph.

A3: تَرَوَّتْ مَفَاصِلُهُ: see 8.

A4: تروّى فِيهِ: see 2, in two places.8 ارتوى: see 1, first and third sentences: b2: and see also 5, in two places. b3: ارتوت النَّخْلَةُ The palm-tree, having been planted in a hollow dug for the purpose, was watered at its root. (Lth, T.) A2: It (a rope) was twisted: (M, K:) or was twisted well, or thoroughly, or soundly: (M:) or was thick in its strands: (S:) or was composed of many strands, and thick, and very compact. (Lth, T.) b2: And ارتوت مَفَاصِلُهُ His joints (those of a beast, T, or those of a man, S) were, or became, well-proportioned and thick; (T, S, K;) and so ↓ تروّت. (M, K.) رَوٌّ: see رَوَآءٌ.

رُىٌّ: see what next follows: A2: and see also art. رى.

رِىٌّ, said by Esh-Shámee, in his “Seereh [of the Prophet],” to be also with damm [i. e. ↓ رُىٌّ, which is anomalous, like رُيَّا, for رُؤْيَا], (MF, TA,) is an inf. n. of رَوِىَ: (T, S, M, Mgh, * K:) and also (M, K) a simple subst. from that verb [meaning The state of being satisfied with drinking of water and of milk; the state in which one is satisfied with drinking or drink; the state of having drunk enough to quench, or satisfy, the thirst]. (M, Msb, K.) One says, فُلَانٌ فِى رِىٍّ

وَ مَشْبَعٍ [Such a one is in a state in which he is satisfied with drink and food]. (T, A, TA, all in art. نظر.) b2: [Also, as is indicated in the K &c., in relation to plants or herbage, or to trees, The state of having plentiful irrigation; or of being flourishing and fresh, luxuriant, juicy, succulent, or sappy, by reason of plentiful irrigation.]

A2: عَيْنٌ رِبَّةٌ A source abounding with water. (S.) A3: See also art. رى.

رِوًى: see رَوَآءٌ. b2: رُطَبٌ رِوًى Dates when they ripen [after they have been cut off,] not upon their palm-trees; as also ↓ مُرْوٍ. (TA.) رُويَا: see رُؤْيَا, in art. رأى.

رَوَآءٌ and ↓ رِوًى (T, S, M, K [in this last improperly said to be like إِلَى, which is without tenween,]) and ↓ رَوِىٌّ (M, K) Sweet water: (S:) or water that causes him who comes to it to return with his thirst satisfied; (T, S; *) applied only to water that has a continual increase, and does not become exhausted, nor cease: (T:) or abundant water, that satisfies the thirst. (M, K.) b2: [Hence,] الرَّوَآءُ is a name of The well of Zemzem. (K, TA.) A2: And رواء, (so in the TA, as from the K, and as mentioned by Az on the authority of IAar, [but I have looked for it in vain in two copies of the T, app. رَوَآءٌ, or perhaps ↓ رِوَآءٌ, like the Pers\.

رِوَا, for one of these two may be from the other,] or ↓ رَوٌّ, (so accord. to my MS. copy of the K and accord. to the TK, [but this I think very dubious, and still more strange is the reading in the CK, which is رِو,]) Abundance of herbage, or of the goods, conveniences, or comforts, of life. (K.) رُوَآءٌ [for رُؤَآءٌ, (see رِئْىٌ, in art. رأى,) or of the measure فُعَالٌ from الرِّىُّ, (see Har p. 24,)] i. q. مَنْظَرٌ [as meaning A pleasing, or goodly, aspect; or beauty of aspect]: so in the phrase رَجُلٌ لَهُ رُوَآءٌ [A man having a pleasing, or goodly, aspect]. (S.) رِوَآءٌ A rope with which the two leathern water-bags are bound upon the camel: (T:) or a rope with which goods, or furniture, or utensils, &c., are bound upon the camel; (S, K;) and with which a man is bound upon a camel, lest he should fall in consequence of his being overcome by sleep: (M, and Ham p. 321:) or one of the ropes of the [tent called] خِبَآء: and sometimes the load is bound therewith upon the camel: accord. to AHn, it is thicker than well-ropes: (M:) and ↓ مِرْوًى signifies the same: (T, K:) pl. of the former أَرْوِيَةٌ; (T, S, K;) and of ↓ the latter مراوى, (T, K,) i. e. مَرَاوَى, and مَرَاوٍ. (TA.) A2: See also رَوَآءٌ.

رَوِىٌّ: see رَوَآءٌ. b2: Also A full, or complete, drink. (K, TA.) You say, شَرِبْتُ شُرْبًا رَوِيًّا (S, TA) I drank a full, or complete, drink. (TA.) b3: And A cloud of which the rain-drops are large, (S, K,) and vehement in their fall; like سَقِىٌّ: (S:) pl. أَرْوِيَةٌ. (TA.) b4: And, accord. to IAar, One who gives to drink; or a waterer; syn. سَاقٍ: [in one copy of the T, in the place of السَّاقِى as explanatory of الرَّوِىُّ, I find التَّأَنِّى, which I think an evident mistranscription:] b5: and Weak: b6: and Sound in body and intellect. (All three from the T.) A2: Also The [funda-mental] rhyme-letter; (S, M, K;) the letter upon which the ode is founded, and which is indispensable in every verse thereof, in one place; as, for instance, the [final] ع in the verse here following: إِذَا قَلَّ مَالُ المَرْءِ قَلَّ صَدِيقُهُ وَ أَوْمَتْ إِلَيْهِ بِالعُيُونِ الأَصَابِعُ [When the wealth of the man becomes little, his friends become few, and, together with the eyes, the fingers make signs to him]: (Akh, M:) [when two or more letters are indispensable to the rhyme, only one of them is thus termed, according to rules fully explained in the M and in the treatises on versification:] IJ mentions رَوِيَّاتٌ as its pl.; but [ISd says,] I think him to have stated this carelessly, and not to have heard it from the Arabs. (M.) One says قَصِيدَتَانِ عَلَى

رَوِىٍّ وَاحِدٍ [Two odes constructed upon one rhymeletter; or having one fundamental rhyme-letter]. (S.) رِوَايَةٌ [an inf. n. of رَوَى, q. v., when used as a subst., meaning A relation, or recital, &c.,] has for its pl. رَوَايَا. (JM.) See رَاوِيَةٌ, last sentence but one.

رَوِيَّةٌ A want, or thing wanted: (A 'Obeyd, T, S:) so in the saying, لَنَا عِنْدَ فُلَانٍ رَوِيَّةٌ [We have a want to be supplied to us on the part of such a one; meaning we want a thing of such a one]: (A 'Obeyd, T:) and لَنَا قِبَلَكَ رَوِيَّةٌ [We have a want to be supplied to us on thy part; we want a thing of thee]. (S.) b2: And The remainder of a debt and the like. (S.) A2: Also, (S,) or رَوِيَّةٌ فِى أَمْرٍ, (M, K, *) thus usually pronounced without ء, (S,) [originally رَوِيْئَةٌ,] Inspection, examination, consideration, or thought, of an affair; (S, M, K;) without haste: (M:) pl. رَوَايَا. (JM, TA.) You say, مَضَى عَلَى وَجْهِهِ بِغَيْرِ رَوِيَّةٍ [He went at random, heedlessly, or in a headlong manner, without consideration]. (A in art. ركب.) See رَاوِيَةٌ, near the end. [See also رَوِيْئَةٌ in art. روأ.) رَجُلٌ رَوَّآءٌ A man whose habitual work, or occupation, is the drawing of water by means of the رَاوِيَة [q. v.]: you say, جَآءَ رَوَّآءُ القَوْمِ [The people's habitual drawer of water by means of the راوية came]. (T.) رَيَّا [originally رَوْيَا] A sweet odour (T, M, K) of anything. (T.) One says of a woman, إِنَّهَا لَطَيِّبَةُ الرَّيَّا, meaning Verily she is sweet in the odour of her body: and hence the saying of Imrael-Keys, إِذَا قَامَتَا تَضَوَّعَ المِسْكُ مِنْهُمَا نَسِيمَ الصَّبَا جَآءَتْ بِرَيَّا القَرَنْفُلِ [When they stand, the fragrance of musk is diffused from them, like the breath of the east wind that has brought the sweet odour of the clove]. (T.) A2: It is also fem. of رَيَّانُ. (T, S, M, &c.) رَيَّانُ [originally رَوْيَانُ] an epithet from رَوِىَ; (T, M, Mgh, Msb, K;) Satisfied with drinking [of water and of milk &c.]; having drunk [thereof] enough to quench, or satisfy, his thirst; contr. of عَطْشَانُ: (S, Mgh: *) fem. رَيَّا, (T, S, M, Mgh, Msb, K,) in which the ى is not changed into و because the word is an epithet; for it is changed into و only in a subst., of the measure فَعْلَى, of which ى is the final radical, as in تَقْوَى; so that if it were a subst., it would be رَوَّى; (S, M;) originally رَوْيَا: (M:) as to رَيَّا that is thought to be used as the proper name of a woman, it is, thus used, an epithet, like الحَارِثُ and العَبَّاسُ, though without the article ال: (S, * M:) the pl. is روَآءٌ, (T, S, M, Mgh, Msb, K,) with kesr and medd., (S,) in measure like كِتَابٌ, (Msb,) masc. and fem. (Mgh, Msb.) You say قَوْمٌ رِوَآءٌ مِنَ المَآءِ [A people, or party, satisfied with drinking of water]. (S.) b2: And نَبْتٌ رَيَّانُ and شَجَرٌ رِوَآءٌ [A plant, or herbage, and trees, having plentiful irrigation: or flourishing and fresh, luxuriant, juicy, succulent, or sappy, by reason of plentiful irrigation: see the verb]. (M.) b3: [Hence,] رَيَّانُ signifies also (assumed tropical:) Full of fat and flesh. (JM.) And you say وَجْهٌ رَيَّانُ (tropical:) [A plump face]; an expression of dispraise [app. when relating to a man, but not otherwise; for رَيَّانُ, or رَيَّا, applied to a youth, or to a woman, or a limb of a woman, meaning plump and juicy, is used by way of praise]: opposed to وَجْهٌ ظَمْآنُ. (A and TA in art. ظمأ.) And اِمْرَأَةٌ رَيَّا المُخَلْخَلِ (assumed tropical:) [A woman full, or plump, in the place of the anklet]. (JM.) And فَرَسٌ رَيَّانُ الظَّهْرِ (assumed tropical:) A horse fat in the portion of flesh and sinew next the back-bone on each side. (T.) رَاوٍ [as the act. part. n. of رَوَى] is used in relation to water [as meaning Bringing, or one who brings, water to his family: and drawing, or one who draws, water for others: and a camel carrying, or that carries, water; whence the subst.

رَاوِيَةٌ, q. v.]. (S, TA.) b2: And [hence] it is used also in relation to poetry (T, S, M) and to traditions or narratives or stories (T, M, Mgh, K) [as meaning A relater, reciter, or rehearser, by heart, of poetry, and of traditions, or narratives or stories, learned, or heard, or received, from another]: and in like manner ↓ رَاوِيَةٌ, but in an intensive sense [as meaning a large, or copious, relater or reciter or rehearser, &c.]; (T, S, M, Mgh, K;) i. e. كَثِيرُ الرِّوَايَةِ; (T, * TA;) as in the phrase رَجُلٌ رَاوِيَةٌ لِلشِّعْرِ [a man who is a large, or copious, relater &c. of poetry]: (S:) the pl. of رَاوٍ is رُوَاةٌ. (S, TA.) A2: Also One who has the superintendence, management, or care, of horses (مَنْ يَقُومُ عَلَى الخَيْلِ [strangely rendered by Freytag, who seems to have read عَلَى الجَمَلِ, “constrictus fune et stans super cameli dorso ”]). (M, K.) رَاوِيَةٌ A camel, (A 'Obeyd, T, S, K,) or a mule, or an ass, (S, and so in the K with the exception of “ and ” for “ or,”) upon which water is drawn: (A 'Obeyd, T, S, K: [see سَانِيَةٌ:]) or a camel that carries water; (M, * Mgh, Msb;) and then applied to any beast upon which water is drawn: (Msb:) [but it is disputed whether this be the primary or proper signification, or whether it be secondary or tropical, as will be shown by what follows:] and also a man who draws water (A 'Obeyd, T, TA) for his family: (TA:) the ة is affixed [لِلنَّقْلِ, i. e. for the purpose of transferring the word from the category of epithets to that of substantives; or] to give intensiveness to the signification: (Msb:) pl. رَوَايَا [by rule رَوَآءٍ, being originally of the measure فَوَاعِلُ, not فَعَائِلُ]. (S, M, TA.) Also A مَزَادَة [or leathern water-bag] (A 'Obeyd, T, S, M, Mgh) composed of three skins, (Mgh,) containing water; (M, K;) so called as being the receptacle in which is the water borne by the camel [thus called]; (A 'Obeyd, T;) or the مزادة is thus termed by the vulgar, but this application of the word is allowable as metaphorical: (S:) or it signifies a pair of such water-bags (مَزَادَتَانِ [see مَزَادَةٌ in art. زيد]): (T:) [accord. to ISd,] it is applied to the مزادة, and then to the camel, because of the nearness of the latter to the former: (M:) or its primary application is to the camel: (S, Mgh:) accord. to some, its application to the camel is proper; and to the مزادة, tropical: accord. to others, the reverse is the case: (MF, TA:) the pl. is رَوَايَا, as above. (Mgh, TA.) b2: One says of a weak person who is in easy circumstances, مَا يَرُدُّ الرَّاوِيَةَ, meaning He is unable to turn back the راوية [or camel bearing a water-bag or pair of water-bags,] notwithstanding its being heavily burdened by the water that is upon it. (M.) b3: And the Prophet applied the appellation رَوَايَا البِلَادِ [The camels bearing water for the irrigation of the countries, or the water-bags borne by camels for the irrigation of the countries,] to (assumed tropical:) the clouds, by way of comparison. (TA.) b4: رَوَايَا is also applied as an appellation to (assumed tropical:) The chiefs of a people; (IAar, Th, T;) as pl. of رَاوِيَةٌ; the chief who bears the burden of the bloodwits owed by the tribe being likened to the camel thus termed. (T, M. *) A Temeemee, mentioning a party that had attacked his tribe, said, لَقِينَاهُمْ فَقَتَلْنَا الرَّوَايَا وَ أَبَحْنَا الزَّوَايَا meaning [We encountered them, and] we slew the chiefs, and gave permission to occupy, or to plunder, the houses, or tents. (T.) b5: رَوَايَا also occurs in a trad., in which it is said, شَرُّ الرَّوَايَا رَوَايَا الكَذِبِ, and accord. to some, it is, in this instance, pl. of رَاوِيَةٌ (JM, TA) in the first of the senses explained above; so that the meaning is, (assumed tropical:) The worst of those who carry tidings are those who carry false tidings; such persons being likened to the beasts so called, in respect of the fatigue that they undergo: (JM:) or it is pl. of ↓ رَوِيَّةٌ; (JM, TA;) and the meaning is, the worst of thoughts are those that are untrue, not right, nor tending to good: or it is pl. of ↓ رِوَايَةٌ; and the meaning is, the worst of relations, or recitals, are those that are untrue. (JM.) b6: See also رَاوٍ.

أَرْوَى: see the next paragraph, in two places.

أُرْوِيَّةٌ, (T, S, M, Msb, K,) originally [أُرْوُويَةٌ,] of the measure أُفْعُوِلَةٌ, (S, M, Msb,) and إِرْوِيَّةٌ, (Lh, M, K,) The female of the وُعُول, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) which means mountain-goats: (TA:) or the female and the male; the former of which is also called عَنْزٌ, and the latter وَعِلٌ; (Az, T, Msb;) and which are of the [kind called] شَآءٌ; not of the [kind called] بَقَرٌ: (Az, T:) pl. أَرَاوِىٌّ, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) of the measure أَفَاعِيلُ, (S,) a pl. of pauc., Msb,) applied to three (El-Ahmar, A 'Obeyd, T, S, M, K) and more, to ten [inclusive], (El-Ahmar, A 'Obeyd, T, M, K,) and ↓ أَرْوَى, applied to many, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) of the measure أَفْعَلُ, (S, M, Msb,) erroneously held by Abu-l-'Abbás to be of the measure فَعْلَى; (M;) an irregular pl.; (Msb, K;) or [rather] it is a quasi-pl. n.; (M, K;) and أَرَوِىُّ is a broken pl. (M.) It is also a proper name of a woman: and so is ↓ أَرْوَى. (S.) مُرْوٍ: see رِوًى

مِرْوًى: see رِوَآءٌ, in two places.