وقفa single root meaning to remain or linger in something, from which further uses are drawn … (root wqf)

Al-waqf (الوقف) is the maṣdar of your saying 'waqaftu al-dābba' (وقفت الدابة) and 'waqaftu al-kalima' (وقفت الكلمة) waqfan — this is transitive. If intransitive, you say 'waqaftu' (وقفت) wuqūfan. If you make a man pause at a word [teach it to him], you say 'waqqaftuhu' (وقفته) tawqīfan. One does not say 'awqaftu' (أوقفت) except in their saying 'awqaftu ʿan al-amr' (أوقفت عن الأمر), meaning I desisted from it. Al-Ṭirimmāḥ said: 'So I lingered for passion, then I stopped, contented with piety, and possessing righteousness, satisfied.' Al-waqf (الوقف): the bracelet-like ornament placed on the hands, whether of ivory or horn, like a siwār (bracelet); plural al-wuqūf (الوقوف). It is said [to mean] the bracelet. He said: 'Then it continued like the waqf of ivory, drawn forth, the humped, glistening-humped ones cast it.' Waqf al-tirs (وقف الترس): the rim of the shield, of iron or horn, encircling its edges; likewise anything resembling it. Al-tawqīf (التوقيف) in the legs of a riding animal and in wild oxen: black stripes. In the ḥadīth of al-Ḥasan: 'The believer is waqqāf (وقاف),' i.e., deliberate/cautious, not like one who gathers firewood by night [heedlessly]. One who hesitates from fighting is called waqqāf (وقاف). He said: 'And if ʿAbd Allāh has left his place, he was never waqqāf (وقاف) nor rash of hand.'

Al-waqf (الوقف): a bracelet of ivory. One says 'waqqafat al-marʾa' (وقفت المرأة) tawqīfan, when she puts the waqf on her hands. 'Faras mūqaf' (فرس موقف): when the pasterns of a horse are struck with whiteness at the place of the waqf, not extending below or above it — that is called al-tawqīf (التوقيف). One says 'waqaftu al-dābba' (وقفت الدابة) aqifu wuqūfan, and 'waqaftuhā' (وقفتها) waqfan — it is both transitive and intransitive. 'Waqaftuhu ʿalā dhanbihi' (وقفته على ذنبه) means I informed him of it. 'Waqaftu al-dār li-l-masākīn' (وقفت الدار للمساكين) waqfan [I endowed the house for the poor], and 'awqaftuhā' (أوقفتها) with the hamza is an inferior dialect form. There is nothing in the language [in the form] 'awqaftu' (أوقفت) except one expression: 'awqaftu ʿan al-amr alladhī kuntu fīhi' (أوقفت عن الأمر الذي كنت فيه), meaning I desisted. Al-Ṭirimmāḥ said: 'Recklessly persisting in my folly, then I stopped, contented with piety, and possessing righteousness, satisfied.' Abū ʿAmr related: 'kallamtuhum thumma awqaftu' (كلمتهم ثم أوقفت), meaning I fell silent. Anything you refrain from, you say 'awqaftu' about it. Abū ʿUbayd related in al-Muṣannaf, from al-Aṣmaʿī and al-Yazīdī, from Abū ʿAmr ibn al-ʿAlāʾ, that he said: 'If I passed by a man standing (wāqif) and said to him: mā awqafaka hāhunā? (ما أوقفك هاهنا؟) [what has stopped you here?], I would consider it good.' Ibn al-Sikkīt related from al-Kisāʾī: 'mā awqafaka hāhunā' and 'ayyu shayʾin awqafaka hāhunā' (أي شيء أوقفك هاهنا), meaning what thing made you stop. Al-mawqif (الموقف): the place where you stand, wherever it is. Mawqifā al-faras (موقفا الفرس): the two hollows in its flanks. It is said of a woman: 'innahā la-ḥasanat al-mawqifayn' (إنها لحسنة الموقفين) — the two mawqifs being the face and the foot, from Yaʿqūb. It is also said that a woman's mawqif is her eyes and hands and whatever must necessarily be exposed. Tawqīf al-nās fī al-ḥajj (توقيف الناس في الحج): their standing at the stations (al-mawāqif). Al-tawqīf (التوقيف) is like al-naṣṣ (النص) [an explicit ruling]. 'Tawāqafa al-farīqān fī al-qitāl' (تواقف الفريقان في القتال): the two parties stood facing each other in battle. 'Wāqaftuhu ʿalā kadhā' (واقفته على كذا) muwāqafatan and wiqāfan. 'Istawqaftuhu' (استوقفته): I asked him to stop. Al-tawaqquf fī al-shayʾ (التوقف في الشيء) is like al-talawwum fīhi [lingering/hesitating in it]. Al-waqīfa (الوقيفة): the mountain goat that the dogs force to a rock so that it cannot descend until it is caught. And he said: 'So do not think of me as fat/meat from a waqīfa, driven along, from what salfaʿ hunts for you.' And Wāqif (واقف) is a clan of the Anṣār, from Banū Sālim ibn Mālik ibn Aws.

Wāw, Qāf, and Fāʾ: one single root indicating a lingering/remaining in a thing, from which other meanings are derived by analogy. You say waqaftu aqifu wuqūfan (وقفت اقف وقوفا) and waqaftu waqfī (وقفت وقفي); one does not say awqaftu (أوقفت) of anything, except that they say of one who is in something and then withdraws from it: 'qad awqafa' (قد أوقف). Al-Ṭirimmāḥ said: 'Recklessly persisting in my folly, then I stopped (awqaftu), contented with piety, and possessing righteousness, satisfied.' Al-Shaybānī related: 'kallamtuhum thumma awqaftu ʿanhum' (كلمتهم ثم أوقفت عنهم), meaning 'I fell silent.' He said: anything you refrain from, you say 'awqaftu' about it. Mawqif (موقف) of a person or other: the place where he stands. Al-wiqāf (الوقاف) is al-muwāqafa (المواقفة) [mutual confrontation/standing]. Ibn Duraid related: waqīfat al-waʿl (وقيفة الوعل) is when dogs or hunters force the mountain goat to a rock so that it cannot descend, until it is caught. He said: 'So do not think of me as fat/meat from a waqīfa (وقيفة), driven along, from what salfaʿ (سلفع) hunts for you.' Salfaʿ (سلفع) is a female dog. From this comes al-waqf (الوقف): a bracelet of ivory — it may be called waqf because it has remained/stopped at that place. By analogy one says: ḥimār mūqaf (حمار موقف) [a donkey with white markings], when it has whiteness on its fetlocks, as though it were marked/stopped. And mawqifā al-faras (موقفا الفرس): the two hollows in its flanks. And God knows best what is correct.

One says: 'waqaftu al-qawma' (وقفت القوم) aqifuhum waqfan, and 'wāqafūhum' (واقفوهم) wuqūfan. He (God) says: 'waqifūhum innahum masʾūlūn' (وقفوهم إنهم مسؤولون) — "Stop them, for they are to be questioned" (Q. 37:24). From this is metaphorically derived: 'waqaftu al-dār' (وقفت الدار), meaning I made it an endowment (sabbaltuhā). Al-waqf (الوقف): a bracelet of ivory. 'Ḥimār mūqaf' (حمار موقف): one whose fetlocks have something like al-waqf of whiteness, just as they say 'faras muḥajjal' (فرس محجل) when it has something like the ḥajal [anklet-marking] on it. Mawqif al-insān (موقف الإنسان): the place where he stands. Al-muwāqafa (المواقفة): that each party make his affair depend on what his companion makes it depend on [mutual agreement/standoff]. Al-waqīfa (الوقيفة): the wild animal that the hunter forces to stand still until it is caught.

Al-wuqūf (الوقوف) is the opposite of sitting (al-julūs). 'Waqafa bi-l-makān' (وقف بالمكان) waqfan and wuqūfan, so he is wāqif (واقف), plural waqf (وقف) and wuqūf (وقوف). One says 'waqaftu al-dābba' (وقفت الدابة) aqifu wuqūfan, and 'waqaftuhā anā' (وقفتها أنا) waqfan. 'Waqafa al-dābba' (وقف الدابة): he made it stop. And his saying [in verse]: 'A recent standing-place (mawqif) from Umm Salm, her lingering [tasaddīhā], and my companions standing (wuqūf), standing above camels, they had made [them] hasten, by their pace, with halting and swift going.' He means only wuqūf for their camels while they were upon them; and his saying 'aḥdatha mawqif min Umm Salm' (أحدث موقف من أم سلم) he means only 'aḥdatha mawāqif' which are mine from Umm Salm, or from the standing-places of Umm Salm; and his saying 'taṣaddīhā' (تصديها) he means only 'mutaṣaddāhā' [her place of appearing/lingering] — and I say this in order to match al-mawqif, which is a place, with al-mutaṣaddā, which is [also] a place, so that it becomes a matching of noun with noun, and place with place. It may be that 'mawqifī' (موقفي) here is [equivalent to] 'wuqūfī' (وقوفي) [my standing, as a verbal noun]; and if so, then al-taṣaddī stands properly, i.e. it is then a maṣdar, so he matched maṣdar with maṣdar. Ibn Barrī said: Among what has come as evidence for 'awqaftu al-dābba' (أوقفت الدابة) [the hamza-form] is the poet's saying: 'And her saying, while the mounts were made to halt (mūqafa), "Fulfil [your promise] to us, my brother" — but I did not fulfil.' And his saying: 'I said to her: Stop for us! She said: "qāf" (قاف)' He means only 'she has stopped' (qad waqafat), so he was satisfied with mentioning [the letter] qāf alone. Ibn Jinnī said: If this poet had conveyed to us something of the circumstance along with his saying 'qālat qāf' (قالت قاف) — by saying, for instance, 'and she held the rein of her camel' or 'she turned it toward us' — it would have been clearer as to their situation and more indicative, [showing] that she meant 'qifī lanā, qifī lanā' (قفي لنا قفي لنا) [stop for us, stop for us], i.e. she says to me 'qifī lanā,' expressing astonishment at him. And he, when he observed her having stopped, knew that her saying 'qāf' was a response to him, not a rejection of his statement, [combined] with astonishment at his saying 'qifī lanā.' Al-Layth [said]: al-waqf (الوقف) is the maṣdar of your saying 'waqaftu al-dābba' (وقفت الدابة) and 'waqaftu al-kalima' (وقفت الكلمة) waqfan — this is transitive (mujāwiz). If intransitive, you say 'waqaftu' (وقفت) wuqūfan. If you stop a man at [teach him] a word, you say 'waqqaftuhu' (وقفته) tawqīfan. 'Waqafa al-arḍ ʿalā al-masākīn' (وقف الأرض على المساكين) — in al-Ṣiḥāḥ 'li-l-masākīn' (للمساكين) — waqfan: he made it an endowment (ḥabasahā). 'Waqaftu al-dābba wa-l-arḍ wa-kulla shayʾ' (وقفت الدابة والأرض وكل شيء); but as for 'awqafa' (أوقف) in all the aforementioned cases of riding animals, lands, and others, it is an inferior dialectal usage. Abū ʿAmr ibn al-ʿAlāʾ said: except that if I passed by a man standing (wāqif) and said to him, 'mā awqafaka hāhunā' (ما أوقفك هاهنا)? I would consider it good. Ibn al-Sikkīt related from al-Kisāʾī: 'mā awqafaka hāhunā' (ما أوقفك هاهنا) and 'ayyu shayʾin awqafaka hāhunā' (أي شيء أوقفك هاهنا), meaning what thing made you stand; and it was said: 'waqafa' (وقف) and 'awqafa' (أوقف) are equivalent. Al-Jawharī said: There is nothing in the language [in the form] 'awqaftu' (أوقفت) except one expression: 'awqaftu ʿan al-amr alladhī kuntu fīhi' (أوقفت عن الأمر الذي كنت فيه), meaning I desisted. Al-Ṭirimmāḥ said: 'Say, on the bank of Nahrawān my heedlessness ended, and passion called me, the eyes ailing, Recklessly persisting in my folly, then I stopped, contented with piety, and possessing righteousness, satisfied.' He said: And Abū ʿAmr related... [entry continues]