1رَوِىَ مِنَ المَآءِ
, (T, Ṣ, M, Mgh, Mṣb, Ḳ,) and اللَّبَنِ, (M, Ḳ,) aor. يَرْوَى, (T, Ṣ, Mṣb, Ḳ,) inf. n. رِىٌّ (T, Ṣ, M, Mgh, * Ḳ) and رَىٌّ, (Ṣ, Ḳ,) or the former is a simple subst. and the latter is the inf. n., (Mṣb,) or the latter is an inf. n. and also a simple subst., (M, Ḳ,) and رِوًى, (Ṣ, M, Ḳ,) the last erroneously written, in [some of] the copies of the Ḳ, رَوَى, as though it were a pret. verb [like رَوِىَ]; (TA;) and
↓تروّى; (Ṣ, M, Mṣb, Ḳ;) all signify the same; (T, Ṣ, M, * Mṣb, Ḳ;) [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.)
And رَوِىَ النَّبَاتُ, (M,) or الشَّجَرُ, (Ḳ,) مِنَ المَآءِ; (TA;) and
↓تروّى; (M, Ḳ;) [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, Ḳ;) or became bright and fresh, by reason of plentiful irrigation. (TḲ.)
↓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. (Ḥar p. 100.)
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. (Ṣ * and TA in art. شبع.)
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.
رَوَى عَلَى أَهْلِهِ, (T, Ṣ, M, Ḳ,) and لِأَهْلِهِ, (Ṣ, M, Ḳ,) aor. يَرْوِى, 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: (Ṣ, M, Ḳ:) [but in the T it is implied that the meaning is like that of the phrase here following:] رَوَى القَوْمَ, (ISk, T, Ṣ, Ḳ,) aor. as above, (ISk, T, Ṣ,) inf. n. ريّة, (so in the TA,) He drew water for the people, or party. (ISk, T, Ṣ, Ḳ.) You say, مِنْ أَيْنَ رَيَّتُكُمْ, with fet-h to the ر, (Ṣ,) 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 Ṣ, immediately after the former of them:) so says ISk. (T.) And رَوَى عَلَى اليَعِيرِ He drew water upon the camel. (M. [See سَانِيَةٌ.])
And رَوَى المَآءَ, aor. يَرْوِى, [inf. n., app., رِوَايَةٌ,] He (a camel) bore, carried, or conveyed, water. (Mṣb, TA.)
Hence, (Mṣb, TA,) رَوَى الحَدِيثَ, (T, Ṣ, M, Mgh, Mṣb, Ḳ,) and الشِّعْرَ, (T, Ṣ, M, Mgh,) عَنْهُ, (MA,) aor. يَرْوِى, (T,) inf. n. رِوَايَةٌ; (T, Ṣ, M, Mgh, Ḳ;) and
↓تروّاهُ; (M, Ḳ;) both signify the same; (Ḳ;) He bore in his memory, knowing by heart, (حَمَلَ,) and transmitted [orally], related, recited, or rehearsed, the tradition, narrative, or story, (Mṣb, 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. (Ṣ, 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.]
رَوَى الحَبْلَ, (M, Ḳ,) [aor. يَرْوِى,] inf. n. رَىٌّ, (M,) He twisted the rope: (M, Ḳ:) or he twisted the rope well, or thoroughly, or soundly. (M.)
رَوَى عَلَى الرَّجُلِ, (Ṣ, M, TA,) in the copies of the Ḳ, erroneously, الرَّحْلِ, (TA,) He bound the man (Ṣ, M, Ḳ, * TA) with the rope called رِوَآء (M, TA) upon the back of the camel, (Ṣ, Ḳ, *) lest he should fall (Ṣ, M, Ḳ, * TA) from the camel (M) in consequence of his being overcome by sleep. (Ṣ, M, * TA.) And رَوَيْتُ عَلَى الرَّاوِيَةِ, aor. أَرْوِى, 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.)
, inf. n. تَرْوِيَةٌ: see 4, in two places:
and 5. [Hence,] يَوْمُ التَّرْوِيَةِ [The day of providing oneself with water;] the eighth day of Dhu-l-Hijjeh; (T, Mṣb;) the day before that of 'Arafeh: (M:) so called because they (the pilgrims, T) used to provide themselves (يَتَزَوَّدُونَ, T, M, or
↓يَتَرَوَّوْنَ, Mṣb, and so in a copy of the T, or
↓يَرْتَوُونَ, Ṣ, Ḳ) on that day with water (T, Ṣ, M, * Mṣb, Ḳ) for the aftertime, (Ṣ, Mṣb, Ḳ,) and to rise and go, or when rising to go, to Minè, where is no water, [or, accord. to the Mṣb, 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). (Ḳ. [And in a similar manner it is explained in the Ksh and by Bḍ in xxxvii. 101. See also 2 in art. روأ])
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.)
روّاهُ الشِّعْرَ, (T, Ṣ, M, Mgh, Ḳ,) and الحَدِيثَ, (M, Mgh, Mṣb,) inf. n. as above; (Ṣ;) and إِيَّاهُ
↓ارواهُ; (Ṣ, Ḳ;) He made him to relate by heart the poetry, (Ṣ, M, * Mgh, * Ḳ, * 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, (Mṣb, TA,) the poetry, (TA,) and the tradition, narrative, or story; (Mṣb, 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]. (Mṣb, TA.)
رَوَّيْتُ فِى الأَمْرِ, (Ṣ, Ḳ, [though Freytag represents the verb as being in the Ḳ 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; (Ṣ, M, Ḳ, 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.
(M, MA, Mṣb, Ḳ) مِنَ المَآءِ (MA) [and من اللَّبَنِ], inf. n. إِرْوَآءٌ; (KL, and Ḥar p. 67;) and
↓روّاهُ (MA, Mṣb) 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, Mṣb, * Ḳ, * KL; *) he did away with his thirst [thereby]. (Ḥar 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.]
[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.]
See also 2, in the middle of the paragraph.
And see 1, last three sentences.
: see 1, first three sentences.
You say also, تَرَوَّوْا and
↓رَوَّوْا, meaning They provided themselves with water. (M.) And كَانُو يَتَرَوَّوْنَ مِنَ المَآءِ; (Mṣb, and so in a copy of the T; see 2, second sentence;) or من المآء
↓يَرْتَوُونَ; (Ṣ and Ḳ; 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 Ṣ; see 1, in the middle of the paragraph.)
And تَرَوَّتِ اللُّقْمَةُ بِالسَّمْنِ [The morsel was imbued, or soaked, with clarified butter]. (En-Naḍr, TA in art. ريغ.)
تروّى الحَدِيثَ, and الشِّعْرَ: see 1, in the latter half of the paragraph.
تَرَوَّتْ مَفَاصِلُهُ: see 8.
تروّى فِيهِ: see 2, in two places.
: see 1, first and third sentences:
and see also 5, in two places.
ارتوت النَّخْلَةُ The palm-tree, having been planted in a hollow dug for the purpose, was watered at its root. (Lth, T.)
It (a rope) was twisted: (M, Ḳ:) or was twisted well, or thoroughly, or soundly: (M:) or was thick in its strands: (Ṣ:) or was composed of many strands, and thick, and very compact. (Lth, T.)
And ارتوت مَفَاصِلُهُ His joints (those of a beast, T, or those of a man, Ṣ) were, or became, well-proportioned and thick; (T, Ṣ, Ḳ;) and so
↓تروّت. (M, Ḳ.)
, 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, Ṣ, M, Mgh, * Ḳ:) and also (M, Ḳ) 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, Mṣb, Ḳ.) 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.)
[Also, as is indicated in the Ḳ &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.]
عَيْنٌ رِبَّةٌ A source abounding with water. (Ṣ.)
↓رِوًى (T, Ṣ, M, Ḳ [in this last improperly said to be like إِلَى, which is without tenween,]) and
↓رَوِىٌّ (M, Ḳ) Sweet water: (Ṣ:) or water that causes him who comes to it to return with his thirst satisfied; (T, Ṣ; *) 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, Ḳ.)
[Hence,] الرَّوَآءُ is a name of The well of Zemzem. (Ḳ, TA.)
And رواء, (so in the TA, as from the Ḳ, and as mentioned by Az on the authority of IAạr, [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 MṢ. copy of the Ḳ and accord. to the TḲ, [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. (Ḳ.)
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; (Ṣ, Ḳ;) and with which a man is bound upon a camel, lest he should fall in consequence of his being overcome by sleep: (M, and Ḥam p. 321:) or one of the ropes of the [tent called] خِبَآء: and sometimes the load is bound therewith upon the camel: accord. to AḤn, it is thicker than well-ropes: (M:) and
↓مِرْوًى signifies the same: (T, Ḳ:) pl. of the former أَرْوِيَةٌ; (T, Ṣ, Ḳ;) and of ↓ the latter مراوى, (T, Ḳ,) i. e. مَرَاوَى, and مَرَاوٍ. (TA.)
: see رَوَآءٌ.
Also A full, or complete, drink. (Ḳ, TA.) You say, شَرِبْتُ شُرْبًا رَوِيًّا (Ṣ, TA) I drank a full, or complete, drink. (TA.)
And A cloud of which the rain-drops are large, (Ṣ, Ḳ,) and vehement in their fall; like سَقِىٌّ: (Ṣ:) pl. أَرْوِيَةٌ. (TA.)
And, accord. to IAạr, 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:]
and Sound in body and intellect. (All three from the T.)
Also The [funda- mental] rhyme-letter; (Ṣ, M, Ḳ;)
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:
[When the wealth of the man becomes little, his friends become few, and, together with the eyes, the fingers make signs to him]
* إِذَا قَلَّ مَالُ المَرْءِ قَلَّ صَدِيقُهُ *
* وَ أَوْمَتْ إِلَيْهِ بِالعُيُونِ الأَصَابِعُ *
: (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]
A want, or thing wanted: (A ʼObeyd, T, Ṣ:) 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 ʼObeyd, T:) and لَنَا قِبَلَكَ رَوِيَّةٌ [We have a want to be supplied to us on thy part; we want a thing of thee]. (Ṣ.)
And The remainder of a debt and the like. (Ṣ.)
Also, (Ṣ,) or رَوِيَّةٌ فِى أَمْرٍ, (M, Ḳ, *) thus usually pronounced without ء, (Ṣ,) [originally رَوِيْئَةٌ,] Inspection, examination, consideration, or thought, of an affair; (Ṣ, M, Ḳ;) 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.)
[originally رَوْيَانُ] an epithet from رَوِىَ; (T, M, Mgh, Mṣb, Ḳ;) Satisfied with drinking [of water and of milk &c.]; having drunk [thereof] enough to quench, or satisfy, his thirst; contr. of عَطْشَانُ: (Ṣ, Mgh: *) fem. رَيَّا, (T, Ṣ, M, Mgh, Mṣb, Ḳ,) 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; (Ṣ, 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: (Ṣ, * M:) the pl. is روَآءٌ, (T, Ṣ, M, Mgh, Mṣb, Ḳ,) with kesr and medd., (Ṣ,) in measure like كِتَابٌ, (Mṣb,) masc. and fem. (Mgh, Mṣb.) You say قَوْمٌ رِوَآءٌ مِنَ المَآءِ [A people, or party, satisfied with drinking of water]. (Ṣ.)
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.)
[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.)
[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.]. (Ṣ, TA.)
And [hence] it is used also in relation to poetry (T, Ṣ, M) and to traditions or narratives or stories (T, M, Mgh, Ḳ) [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, Ṣ, M, Mgh, Ḳ;) 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]: (Ṣ:) the pl. of رَاوٍ is رُوَاةٌ. (Ṣ, TA.)
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, Ḳ.)
A camel, (A ʼObeyd, T, Ṣ, Ḳ,) or a mule, or an ass, (Ṣ, and so in the Ḳ with the exception of “ and ” for “ or, ”) upon which water is drawn: (A ʼObeyd, T, Ṣ, Ḳ: [see سَانِيَةٌ:]) or a camel that carries water; (M, * Mgh, Mṣb;) and then applied to any beast upon which water is drawn: (Mṣb:) [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 ʼObeyd, 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: (Mṣb:) pl. رَوَايَا [by rule رَوَآءٍ, being originally of the measure فَوَاعِلُ, not فَعَائِلُ]. (Ṣ, M, TA.) Also A مَزَادَة [or leathern water-bag] (A ʼObeyd, T, Ṣ, M, Mgh) composed of three skins, (Mgh,) containing water; (M, Ḳ;) so called as being the receptacle in which is the water borne by the camel [thus called]; (A ʼObeyd, T;) or the مزادة is thus termed by the vulgar, but this application of the word is allowable as metaphorical: (Ṣ:) 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: (Ṣ, 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.)
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.)
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.)
رَوَايَا is also applied as an appellation to (assumed tropical:) The chiefs of a people; (IAạr, 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.)
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.)
See also رَاوٍ.
, (T, Ṣ, M, Mṣb, Ḳ,) originally [أُرْوُويَةٌ,] of the measure أُفْعُوِلَةٌ, (Ṣ, M, Mṣb,) and إِرْوِيَّةٌ, (Lḥ, M, Ḳ,) The female of the وُعُول, (El-Ahmar, A ʼObeyd, T, Ṣ, M, Mṣb, Ḳ,) 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, Mṣb;) and which are of the [kind called] شَآءٌ; not of the [kind called] بَقَرٌ: (AZ, T:) pl. أَرَاوِىٌّ, (El-Ahmar, A ʼObeyd, T, Ṣ, M, Mṣb, Ḳ,) of the measure أَفَاعِيلُ, (Ṣ,) a pl. of pauc., Mṣb,) applied to three (El-Ahmar, A ʼObeyd, T, Ṣ, M, Ḳ) and more, to ten [inclusive], (El-Ahmar, A ʼObeyd, T, M, Ḳ,) and
↓أَرْوَى, applied to many, (El-Ahmar, A ʼObeyd, T, Ṣ, M, Mṣb, Ḳ,) of the measure أَفْعَلُ, (Ṣ, M, Mṣb,) erroneously held by Abu-l-ʼAbbás to be of the measure فَعْلَى; (M;) an irregular pl.; (Mṣb, Ḳ;) or [rather] it is a quasi-pl. n.; (M, Ḳ;) and أَرَوِىُّ is a broken pl. (M.) It is also a proper name of a woman: and so is