From Edward William Lane, An Arabic-English Lexicon (1863–1893), under the root عكف. Digitised by the Perseus Project (Tufts); Arabic decoded from Perseus's transliteration.
عَكَفَ عَلَيْهِ , aor. عَكُفَ and عَكِفَ , [the former, only, mentioned in the Mgh, and only the latter in the CK,] inf. n. عُكُوفٌ (S, O, Msb, K) and عَكْفٌ , (Msb, TA,) or the latter is of the trans. verb, (T, TA,) He kept, or clave, to it constantly, or perseveringly; (S, Mgh, * O, Msb, K, TA;) namely, a thing; (S, O, Msb;) not turning his face from it: or, as some say, he continued intent upon it: (TA:) and, accord. to Er-Rázee, عَلَيْهِ ↓ اعتكف would be agreeable with analogy, in the sense of عَكَفَ عليه , but has not been heard. (Har p. 682.) Hence, in the Kur [vii. 134], يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ , (S, * O, TA,) or يَعْكِفُونَ , accord. to different readers, (O, TA,) i. e. A people keeping, or cleaving, constantly, or perseveringly, to the worship of idols belonging to them; (Ksh;) or continuing intent upon the worship of idols belonging to them. (Bd, Jel.) ― -b2- And عُكُوفٌ [or عُكُوفٌ فِى مَكَانٍ ] signifies The keeping, or cleaving, to a place. (TA.) See also 8. ― -b3- And one says, عَكَفَتِ الخَيْلُ بِقَايءِدِهَا meaning أَقْبَلَتْ عَلَيْهِ [i. e. The horses, or horsemen, (for the latter may be meant notwithstanding the fem. pronoun, agreeably with an ex. in De Sacy's Gram., sec. ed., ii. 265,) advanced, or approached, towards their leader; or kept, or clave, to him]. (TA.) ― -b4- And عَكَفُوا حَوْلَهُ They went round it; (S, O, K;) namely, a thing. (S, O.) El-'Ajjáj says, * عَكْفَ النَّبِيطِ يَلْعَبُونَ الفَنْزَجَا [Like the going round of the Nabathæans playing the game called فَنْزضج : in which عَكْفَ is probably used by poetic license for عُكُوفَ ]. (S, O.) And in like manner one says, عَكَفَتِ الطَّيْرُ عَلَى القَتِيلِ , (O,) or حَوْلَ القَتِيلِ , (K,) [The birds went round the slain person], inf. n. عُكُوفٌ . (TA.) And عَكَفَ الجَوْهَرُ فِى النَّظْمِ (S, O, K) i. e. [The gems] went round [among the strung beads]. (O, K.) ― -b5- And عَكَفَ signifies also تَأَخَّرَ [He went back or backwards, &c.; or became, or remained, behind; &c.]. (O, K.) -A2- عَكَفَهُ , aor. عَكُفَ and عَكِفَ , [the former, only, mentioned in the Mgh, and only the latter in the CK,] inf. n. عَكْفٌ , (S, O, Msb, K,) He, or it, made him, or it, still, or motionless: (S, O:) and he, or it, detained, withheld, or debarred, him, or it; (S, Mgh, O, Msb, K;) as also ↓ عكّفهُ , (O, * TA,) inf. n. تَعْكِيفٌ ; (TA;) and so عَكَفَ بِهِ . (Har p. 293.) One says, عَكَفْتُهُ عَنْ حَاجَتِهِ , (Msb,) aor. and inf. n. as above, (TA,) I withheld him from the object of his want: (Msb:) or I turned him away, or back, therefrom. (TA.) And مَا عَكَفَكَ عَنْ كَذَا [What has withheld thee, or turned thee away or back, from such a thing?]. (S, O.) ― -b2- See also 2. ― -b3- عَكَفَ , (O, K,) inf. n. عَكْفٌ , (O,) also signifies رَعَى [app. as trans., meaning He tended, or pastured, cattle; &c.]. (O, K.) ― -b4- And i. q. أَصْلَحَ [He put into a good, sound, right, or proper, state; &c.]. (O, K.)
عَكَّفَ see 1, last quarter. ― -b2- One says, عكّف السِّلْكُ السُّمُوطَ i. e. [The thread of the necklace] kept from becoming scattered [the things suspended therefrom]. (O, from a verse of El-Aashà.) ― -b3- And عُكِّفَ النَّظْمُ , inf. n. تَعْكِيفٌ , The strung beads had gems disposed in regular order ( نُضِّدَ , Lth, O, or نُظِمَ , K) among them. (Lth, O, K.) ― -b4- And عُكِّفَ الشَّعَرُ The hair was crisped, curled, or twisted, and contracted. (O, K.) And عكّفت شَعَرَهَا She (a woman) made her hair to cleave together, one part to another, and disposed it in plaits; as also ↓ عَكَفَتْهُ ; (Ham p. 267;) but, accord. to Lth, they seldom said عَكَفَ in relation to hair that is termed مَعْكُوف , i. e. “ combed and plaited, ” though, if this were said, it would be correct. (O.)
عاكف , accord. to Reiske, as mentioned by Freytag, (app. followed by an accus.,) signifies He clave continually to the side of any one.]
تعكّف He confined, restrained, withheld, or debarred, himself; (O, K;) as also ↓ اعتكف : one should not say ↓ انعكف . (K.)
اـِنْعَكَفَ see what next precedes.
اـِعْتَكَفَ see 1, first sentence: and see also 5. ― -b2- اعتكف , (Mgh, O, Msb, K, *) or اعتكف فِى المَسْجِدِ , (S, O, * K, *) and فِيهِ ↓ عَكَفَ , signify the same, (O, K,) i. e. He secluded himself, (S, O, TA,) or remained, (Mgh, TA,) in the mosque, or place of worship, (S, Mgh, O, TA,) performing a particular sort of religious service, with the observance of certain conditions, (Mgh,) [during a period of days and nights, or at least during one whole day, fasting from daybreak to sunset, and occupying himself in prayer and religious meditation, without any interruption by affairs distracting the mind from devotion and not pressing,] not going forth therefrom except for human necessity: (TA:) اِعْتِكَافٌ is thus termed because it is the withholding oneself from the customary exercises of freedom of action in the disposal, or management, of affairs. (Msb.)
عَكِفٌ Crisp, curly, or twisted, and contracted, hair. (Ibn-'Abbád, O, K.)
عَاكِفٌ Keeping, or cleaving, constantly, or perseveringly, [ عَلَى شَىْءٍ to a thing, and فِى مَكَانٍ in a place:] (S, O: *) or continuing intent [upon a thing]: and remaining, staying, dwelling, or abiding, in a place: (O:) pl. عَاكِفُونَ and عُكُوفٌ (O, K, TA) and عُكَّفٌ . (TA.) One says, فُلَانٌ عَاكِفٌ عَلَى فَرْجٍ حَرَامٍ [Such a one is keeping, or cleaving, constantly, or perseveringly, to an unlawful فَرْج ]. (S, O.)
مُعَكَّفٌ Bent, crooked, contorted, or distorted. (TA.) [See also مُعَقَّفٌ .]
مَعْكُوفٌ Made still, or motionless: and detained, withheld, or debarred. (S, O.) Hence مَعْكُوفًا in the Kur [xlviii. 25], (S, O,) meaning Being detained, or withheld; (Mgh, TA;) as expl. by Mujáhid and 'Atà. (TA.) ― -b2- And Hair combed and plaited. (O, K.) [See also مَعْقُوفٌ , voce مُعَقَّفٌ .]
مُعْتَكَفٌ A man's place of اِعْتِكَاف [or self-seclusion in a mosque or the like: see 8]. (TA.)
The roots that most often share a verse with ع ك ف. Window: the verse. Measure: the number of distinct verses in which both roots occur (of the 9 this root appears in). Ubiquitous roots are excluded so genuinely connected concepts surface — see the method.
Page 1 of 1. The root is highlighted in each verse.
وَإِذْجَعَلْنَاٱلْبَيْتَمَثَابَةًلِّلنَّاسِوَأَمْنًاوَٱتَّخِذُوا۟مِنمَّقَامِإِبْرَٰهِـۧمَمُصَلًّىوَعَهِدْنَآإِلَىٰٓإِبْرَٰهِـۧمَوَإِسْمَٰعِيلَأَنطَهِّرَابَيْتِىَلِلطَّآئِفِينَوَٱلْعَٰكِفِينَوَٱلرُّكَّعِٱلسُّجُودِ
Reference 2:125أُحِلَّلَكُمْلَيْلَةَٱلصِّيَامِٱلرَّفَثُإِلَىٰنِسَآئِكُمْهُنَّلِبَاسٌلَّكُمْوَأَنتُمْلِبَاسٌلَّهُنَّعَلِمَٱللَّهُأَنَّكُمْكُنتُمْتَخْتَانُونَأَنفُسَكُمْفَتَابَعَلَيْكُمْوَعَفَاعَنكُمْفَٱلْـَٰٔنَبَٰشِرُوهُنَّوَٱبْتَغُوا۟مَاكَتَبَٱللَّهُلَكُمْوَكُلُوا۟وَٱشْرَبُوا۟حَتَّىٰيَتَبَيَّنَلَكُمُٱلْخَيْطُٱلْأَبْيَضُمِنَٱلْخَيْطِٱلْأَسْوَدِمِنَٱلْفَجْرِثُمَّأَتِمُّوا۟ٱلصِّيَامَإِلَىٱلَّيْلِوَلَاتُبَٰشِرُوهُنَّوَأَنتُمْعَٰكِفُونَفِىٱلْمَسَٰجِدِتِلْكَحُدُودُٱللَّهِفَلَاتَقْرَبُوهَاكَذَٰلِكَيُبَيِّنُٱللَّهُءَايَٰتِهِۦلِلنَّاسِلَعَلَّهُمْيَتَّقُونَ
Reference 2:187وَجَٰوَزْنَابِبَنِىٓإِسْرَٰٓءِيلَٱلْبَحْرَفَأَتَوْا۟عَلَىٰقَوْمٍيَعْكُفُونَعَلَىٰٓأَصْنَامٍلَّهُمْقَالُوا۟يَٰمُوسَىٱجْعَللَّنَآإِلَٰهًاكَمَالَهُمْءَالِهَةٌقَالَإِنَّكُمْقَوْمٌتَجْهَلُونَ
Reference 7:138قَالُوا۟لَننَّبْرَحَعَلَيْهِعَٰكِفِينَحَتَّىٰيَرْجِعَإِلَيْنَامُوسَىٰ
Reference 20:91قَالَفَٱذْهَبْفَإِنَّلَكَفِىٱلْحَيَوٰةِأَنتَقُولَلَامِسَاسَوَإِنَّلَكَمَوْعِدًالَّنتُخْلَفَهُۥوَٱنظُرْإِلَىٰٓإِلَٰهِكَٱلَّذِىظَلْتَعَلَيْهِعَاكِفًالَّنُحَرِّقَنَّهُۥثُمَّلَنَنسِفَنَّهُۥفِىٱلْيَمِّنَسْفًا
Reference 20:97إِذْقَالَلِأَبِيهِوَقَوْمِهِۦمَاهَٰذِهِٱلتَّمَاثِيلُٱلَّتِىٓأَنتُمْلَهَاعَٰكِفُونَ
Reference 21:52إِنَّٱلَّذِينَكَفَرُوا۟وَيَصُدُّونَعَنسَبِيلِٱللَّهِوَٱلْمَسْجِدِٱلْحَرَامِٱلَّذِىجَعَلْنَٰهُلِلنَّاسِسَوَآءًٱلْعَٰكِفُفِيهِوَٱلْبَادِوَمَنيُرِدْفِيهِبِإِلْحَادٍۭبِظُلْمٍنُّذِقْهُمِنْعَذَابٍأَلِيمٍ
Reference 22:25قَالُوا۟نَعْبُدُأَصْنَامًافَنَظَلُّلَهَاعَٰكِفِينَ
Reference 26:71هُمُٱلَّذِينَكَفَرُوا۟وَصَدُّوكُمْعَنِٱلْمَسْجِدِٱلْحَرَامِوَٱلْهَدْىَمَعْكُوفًاأَنيَبْلُغَمَحِلَّهُۥوَلَوْلَارِجَالٌمُّؤْمِنُونَوَنِسَآءٌمُّؤْمِنَٰتٌلَّمْتَعْلَمُوهُمْأَنتَطَـُٔوهُمْفَتُصِيبَكُممِّنْهُممَّعَرَّةٌۢبِغَيْرِعِلْمٍلِّيُدْخِلَٱللَّهُفِىرَحْمَتِهِۦمَنيَشَآءُلَوْتَزَيَّلُوا۟لَعَذَّبْنَاٱلَّذِينَكَفَرُوا۟مِنْهُمْعَذَابًاأَلِيمًا
Reference 48:25No published investigation cites this root yet. When one does, it appears here — the evidence links back to the argument.