عقد

Also العَهْدَ and اليَمِينَ; muḍāriʿ as above; maṣdar عَقْدٌ, عقّد العَهْدَ, and اليَمِينَ, the last belonging to a form of the verb with a stronger meaning.

In the phrase وَٱلَّذِينَ عَقَدَتْ أَيْمَانُكُمْ, or عَقَّدَتْ, or عَاقَدَتْ, according to different readings, in the Qur'ān 4:37, the verb means ratification, and ايمانكم means your oaths, or your right hands.

[On the first and second readings the meaning is: and those whose contracts, or the like (عُهُودَهُمْ being understood), your oaths, or your right hands, have ratified; on the third reading: and those with whom (هُمْ being understood) your oaths, or your right hands, have ratified a contract, or the like.]

The tax called جزية.

Also عَاقَدْتُهُ فى كذا.

[He settled, or determined, his heart firmly upon the thing; see the first sentence of this article, and see also عَزَمَ.]

on this sense See also form 8.

Said of a she-camel; she does this to make it known that she has conceived.

They used to do this in wars, out of pride and self-conceit; the Prophet forbade it.

Literally: he knotted his forelock. See form 2.

Heard by Is-hāk Ibn-Faraj from an Arab of the desert; and so عَكَدَهَا.

[By bending the tips of the fingers down upon the palm, one after another, beginning with the little finger, and then extending them in the same way.]

Or عَقَدَ بِأَصَابِعِهِ, or عَقَدَ الحِسَابَ.

Also اعتقدهُ.

. Also عقّدهُ, maṣdar تَعْقِيدٌ.

.

Each verb is said in the same way of a fruit in relation to a fruit-stone, such as that of a date or a peach.

Said of a plant; mentioned under ثمر. Or عقّدهُ, in that article; and عَقَدَ alone, in art. حبل [see form 4 there, and also art. علف].

Said of a pasturage; in art. ضرع.

Said of rob, tar, honey, expressed juice of fresh ripe dates, and the like, generally when boiled.

In the O عَقِدَ, which is apparently a miscopying.; maṣdar عُقُودٌ, تعقّد, and انعقد.

Apparently from the sense above; mentioned under صَرَبَ.

Said of a man: he had an impediment in his tongue; he was unable to speak freely; he was tongue-tied.

Said of the tongue. (in the O عَقِدَ, an evident mistake).

Also said of sand: it became moistened by much rain, so that it cohered.

See again form 1, earlier part, in two places.

And in the later part also, in two places.

See also form 4.

See also form 1, earlier part, in two places.

See also form 8, near the end.

In the same way تعقّد is said of a collection of clouds.

The receding reaches as far as the اِتِّسَاع of the well, which is its جِرَاب [apparently meaning here the main portion of the well, from the water, or a little above this, to the mouth; this portion seems to be without casing]. So explained by El-Ahmar.

The first is also said of moist earth: it became contracted, and compacted in lumps.

Said of sand; also انعقد, mentioned under سَلَاسِلُ.

In art. جرذ; see form 1 there.

Said of rob, of tar, and the like; see form 1, near the end.

The headword, said of a sale or bargain, and of a contract, compact, or the like: it was, or became, concluded, settled, confirmed, or ratified.

Said of an animal's tail: it became twisted, as though tied in a knot.

And said of hair: it became knotted, and crisp, or curly.

Said of the date, and of other fruit: it became organized and compact.

In art. بسر and elsewhere. See also form 8, latter half.

Said of sand: see form 5.

And said of rob, of tar, and the like: see form 1, near the end.

And see also form 1, in the latter half.

Or اعتقد كَذَا بِقَلْبِهِ.

The same as عَلَيْهِ عَقَدَ القَلْبَ وَالضَّمِيرَ: he believed, or firmly believed, such a thing — its most usual meaning; he was, or became, certain, or sure, of such a thing.

[It is mostly used of matters of religion, of religious dogmas and the like.] See also عَقِيدَةٌ.

Also, with no object expressed: he bought what is termed عُقْدَة, that is, an estate, or property, consisting in land or houses.

Also الخَرَزَ; and the same is said of other things.

And hence.

So Ibn-Buzurj. Sh found it in the Book of Ibn-Buzurj as اعتقد, with ق, in art. عفد; but others say that it is اعتفد, with ف.

اعتقد and اعتفد mean the same.

See also أُخْذَةٌ, which is the same as the.

As a simple noun, see عُقْدَةٌ, third sentence.

Also a contract, a compact, a covenant, an agreement, a league, a treaty, or an engagement; plural عُقُودٌ.

Agreeably with this explanation, the plural is used in the Qur'ān 5:1 as meaning contracts and the like; or it means there the obligatory statutes, or ordinances, of God; or, according to Zj, the covenants imposed by God, and those imposed by men on one another as religion requires.

مَعَاقِدُ is used in the sense of عُقُودٌ.

Ibn-'Arafeh: responsibility, accountableness, or suretiship; the same as ضَمَانٌ.

See also مَعْقُودٌ.

Also an arch, or a vault; a structure curved in the way that doorways commonly are; plural عُقُودٌ and أَعْقَادٌ, the latter a plural of a small number.

Singular عَقْدٌ.

Applied to a he-camel: having the back firmly compacted; and so مَعْقُودَةُ القَرَا applied to a she-camel.

A decimal number, of those numbers of which the first is ten and the last ninety. [I have found no satisfactory authority for the spelling of the word in this sense, and have therefore followed general usage in giving it as عَقْدٌ; in the MA it is written عِقْدٌ, from only one manuscript; and Freytag has given its plural under عِقْدٌ, which I hold to be wrong.] The plural is عُقُودٌ; and in art. عشر it is said that العَشَرَةُ is the first of the عُقُود.

Also a twisting in the tail of a sheep or goat, as though it were tied in a knot; and a twisting, or knottiness, in the horn of a he-goat.

And a canker, corrosion, rottenness, or blackness in the teeth; the same as قَادِحٌ.

See also the next paragraph.

Also, applied to moist earth: contracted, and compacted in lumps; in this sense it is said to be a possessive adjective, as distinguished from an ism fāʿil, but see form 1, last sentence.

And, used as a noun: sand accumulated, or congested; also عَقَدٌ, the latter according to AA. The ism waḥda of each is formed with ة; plural أَعْقَادٌ. See also عَقِصٌ, in two places.

Applied to a camel; or, so applied, strong.

Said in a tradition relating to prayer.

The knot, tie, or bond, or the obligation, of marriage, and of anything, such as a sale and the like; and the ratification of marriage and the like, or of anything.

A promise of obedience, or vow of allegiance, ratified to men in acknowledgement of their being prefects, or governors; from عُقْدَةُ الحَبْلِ, the knot, or tie, of the cord or rope.

In a tradition of Ubeí; virtually meaning the same as the saying that follows.

And hence also the prefecture over, or government of, a town, country, province, or the like; plural عُقَدٌ.

A saying of 'Omar.

Also a place where a knot, or node, is formed; and particularly an uneven juncture of a bone in the arm.

Hence also a joint, that is, an articulation, of the fingers; and a bone of a finger, any one of the phalanges; it is used in both senses at the present day.

العُقْدَةُ مِنَ الأَصَابِعِ occurs in art. نمل in explanation of الأَنْمَلَةُ, which is generally explained as meaning "the head of the finger" or "the portion in which the nail is". See also مَعْقِدٌ.

A knot, or joint, of a cane and the like; and what is termed a knot in the horn of a mountain-goat and the like.

A knot in a tree.

A node of a plant, from which a leaf shoots forth; a bud, or gem, of a plant; and any fruit, or produce, of a plant forming a compact and roundish head, by some termed حَسَكَةٌ, the ism waḥda of حَسَكٌ.

العُقْدَتَانِ means the nodes of a planet; see تِنَّينٌ.

And عُقْدَةٌ means also any small knotty lump, such as the substance of a ganglion — see غُدَّةٌ — and a gland, or glandular body; see غُنْدُبَةٌ. And a knob, in a general sense.

And hence, the penis of a dog when it is compressed and swollen at the end in coupling; otherwise it is not so called, and when this is the case the adjective أَعْقَدُ is applied to the dog.

Any land abounding with herbage and with trees; a place abounding with trees or palm-trees, or with both, or with trees of the kinds called رِمْث and عَرْفَج; or, according to some, not of the latter kind, serving for pasturage; or a garden of many palm-trees, surrounded by a wall.

Ibn-Habeeb: a town, or village, abounding with palm-trees, whose crows are not made to fly away.

Said in a proverb, because its crow is not made to fly away (or, as in some copies, does not fly away), on account of the abundance of its trees. Or مِنْ غُرَابِ عُقْدَةَ, than the crow of 'Okdeh; for عُقْدَة is fully declinable as a name for any fruitful land, and imperfectly declinable as the proper name of a particular land abounding with palm-trees.

Also herbage, or pasturage, sufficient for camels; or a place abounding with herbage, or pasturage, sufficient for cattle.

And pasturage such as is termed جَنْبَة (in the CK جَنَبَة, and in my manuscript copy of the K جُنْبَة) remaining from the year before; also termed عُرْوَةٌ, or remains of pasturage; plural عُقَدٌ and عِقَادٌ.

According to the copies of the K it also means camels, or cattle, that are constrained to feed upon trees; but this is clearly a mistake, for it is said that sometimes camels, or cattle, are constrained to feed upon trees, and these trees are then termed عُقْدَة and عُرْوَة; but while the جَنْبَة exists, the trees are not termed عُقْدَة nor عُرْوَة.

Also anything by which a man feels himself to be well established, and on which he relies; from the same word meaning "a garden of many palm-trees, surrounded by a wall", because when a man has this he considers his condition to be well established; or a thing, or an estate consisting of land or of land and a house and the like, in which is a sufficiency for a man; plural عُقَدٌ.

Also the ism waḥda of عَقَدٌ as applied to sand. See عَقِدٌ.

Also this word, and مُعْقَدٌ and مُعَقَّدٌ, applied to rob, honey, and the like: thick, or thickened, or inspissated.

And a she-gazelle having the end of her tail twisted, as if tied in a knot; or bending her neck in lying down; or raising her head in fear for herself and her young one.

And a gazelle putting his neck upon his rump, having bent it to sleep; or that has put his neck upon his rump; plural as above.

AḤát: عَاقِدٌ is also used as an adjective of أَقِط, meaning that whose water has gone and which is thoroughly cooked; mentioned under كَثْءٌ.

And a crooked tail.

And a stallion, apparently of the camels, that raises his tail, which he does out of sprightliness.

And a he-goat having a twist, or a knot, in his horn.

For one of its meanings as an adjective applied to a dog, see عُقْدَةٌ, latter half.

Also, and عَقِدٌ: a man having an impediment in his tongue, unable to speak freely, tongue-tied.

And لَئِيمٌ أَعْقَدُ: a mean man, of difficult, or stubborn, disposition.

And the feminine عَقْدَآءُ means a female slave.

And a joint, an articulation, or a place of juncture between two bones. See also عُقْدَةٌ.

Or by the places where those properties are, as it were, knit together; properly meaning: by the glory of Your throne. A phrase used in prayer, of which, IAth says, the party of Aboo-Ḥaneefeh disapprove.

For another meaning of the plural, مَعَاقِدُ, see عَقْدٌ.

And hence, applied to language: made obscure; or simply obscure.

See also مَعْقُودٌ.

And see عَقِيد.

It also occurs in a tradition as meaning a sort of بُرْد made at Hejer.

And hence, an enchanter.

Also a sale, or bargain, and a contract, a compact, or the like, concluded, settled, confirmed, or ratified.

That is, ليس له عَقْدُ رَأْىٍ.

Also مُعَقَّدٌ.

مَعْقُودَةُ القَرَا: see عَقْدٌ.